T08n0228_佛說佛母出生三法藏般若波羅蜜多經
大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
No. 228 [Nos. 220(4 or 5), 224-227, cf. 229]
佛說佛母出生三法藏般若波羅蜜多經卷第一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
了知諸行相品第一之一
如是我聞：
一時，佛在王舍城鷲峰山中，與大苾芻眾千二百五十人俱，皆是阿羅漢——一切漏盡無餘煩惱，心善解脫、慧善解脫，如大龍王，諸有所作皆悉具足；舍彼重擔得大善利，盡諸有結正智無礙，心住寂靜已得自在——唯一尊者住補特伽羅，所謂阿難。
爾時，世尊告尊者須菩提言：「隨汝樂欲，為諸菩薩摩訶薩如其所應，宣說般若波羅蜜多法門。」
是時，尊者舍利子即起是念：「今尊者須菩提，為以自智慧辯才而為宣說菩薩摩訶薩般若波羅蜜多耶？為以佛威神及加持力而為說耶？」
爾時，尊者須菩提承佛威神，知舍利子于如是色、如是心有所思念。既知是已，即告舍利子言：「汝今當知，世尊所有聲聞弟子，于諸法中若自宣說、或為他說，一切皆是佛威神力。何以故？佛所說法，若於是中能修學者，彼能證得諸法自性。以證法
【現代漢語翻譯】 現代漢語譯本 《佛說佛母出生三法藏般若波羅蜜多經》卷一 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯 了知諸行相品第一之一 如是我聞： 一時，佛在王舍城（Rājagṛha）鷲峰山（Gṛdhrakūṭa）中，與大比丘眾一千二百五十人在一起，他們都是阿羅漢（Arhat）——一切煩惱都已斷盡，沒有剩餘的煩惱，心已得到善解脫，智慧已得到善解脫，如同大龍王一樣，一切所作都已圓滿具足；捨棄了沉重的負擔，獲得了巨大的利益，斷盡了一切束縛，擁有無礙的正智，心安住在寂靜之中，已經獲得了自在——只有一位尊者住在補特伽羅（Pudgala），他就是阿難（Ānanda）。 那時，世尊告訴尊者須菩提（Subhūti）說：『隨你的意願，為諸位菩薩摩訶薩（Bodhisattva-mahāsattva）如其所應，宣說般若波羅蜜多（Prajñāpāramitā）法門。』 這時，尊者舍利子（Śāriputra）心中生起這樣的念頭：『現在尊者須菩提，是憑藉自己的智慧辯才來宣說菩薩摩訶薩的般若波羅蜜多呢？還是憑藉佛的威神和加持力來宣說呢？』 那時，尊者須菩提承蒙佛的威神，知道舍利子對於這樣的色（rūpa）、這樣的心有所思念。既然知道這些，就告訴舍利子說：『你現在應當知道，世尊所有的聲聞弟子（Śrāvaka），在諸法中，無論是自己宣說，還是為他人宣說，一切都是佛的威神之力。為什麼呢？佛所說的法，如果有人能夠修學，他們就能證得諸法的自性。因為證得法
【English Translation】 English version The Sutra of the Buddha's Discourse on the Prajñāpāramitā, the Mother of All Buddhas, the Treasury of the Three Dharmas, Volume One Translated by Śīlapāla, the Tripiṭaka Master, Minister of the Court of Imperial Sacrifices, Great Dharma Master, and Purple-Robed Minister of the Western Heaven, by Imperial Decree Chapter One on Understanding the Characteristics of All Phenomena, Part One Thus have I heard: At one time, the Buddha was in the city of Rājagṛha, on Mount Gṛdhrakūṭa, together with a great assembly of twelve hundred and fifty Bhikṣus, all of whom were Arhats—their outflows were completely exhausted, with no remaining afflictions, their minds were well liberated, their wisdom was well liberated, like great dragon kings, all their actions were complete and perfect; they had cast off their heavy burdens and gained great benefits, they had exhausted all bonds, possessed unobstructed right knowledge, their minds dwelt in tranquility, and they had attained freedom—except for one venerable one who remained a Pudgala, namely Ānanda. At that time, the World Honored One said to the Venerable Subhūti: 'According to your wish, for the Bodhisattva-mahāsattvas, as is appropriate, expound the Dharma of Prajñāpāramitā.' At this time, the Venerable Śāriputra had this thought: 'Now, will the Venerable Subhūti expound the Prajñāpāramitā of the Bodhisattva-mahāsattvas by his own wisdom and eloquence? Or will he expound it by the Buddha's majestic power and blessing?' At that time, the Venerable Subhūti, by the Buddha's majestic power, knew that Śāriputra had such thoughts about such form (rūpa) and such mind. Having known this, he said to Śāriputra: 'You should know now that all the Śrāvaka disciples of the World Honored One, in all dharmas, whether they expound them themselves or for others, all is by the majestic power of the Buddha. Why is that? The Dharma that the Buddha has spoken, if there are those who can practice it, they can realize the self-nature of all dharmas. Because they realize the Dharma'
故，有所言說皆與諸法無所違背。是故，舍利子！佛所說法順諸法性，諸善男子當如是知。」
爾時，尊者須菩提白佛言：「世尊！佛作是言，令我隨所樂欲，如其所應宣說菩薩摩訶薩般若波羅蜜多。世尊！以何等義名為菩薩？當說何法為菩薩法？世尊！我不見有法名為菩薩，亦不見有法名為般若波羅蜜多。以是義故，若菩薩及菩薩法，皆無所有，不可見、不可得；般若波羅蜜多亦無所有，不可見、不可得。我當爲何等菩薩教何等般若波羅蜜多？世尊！若菩薩摩訶薩聞作是說，心無所動，不驚不怖亦不退沒，是即名為教菩薩摩訶薩般若波羅蜜多，是即了知般若波羅蜜多，是即安住般若波羅蜜多。
「複次，世尊！菩薩摩訶薩行般若波羅蜜多時，觀想般若波羅蜜多時，應如是學。而彼菩薩雖如是學，不應生心：『我如是學。』何以故？彼心非心，心性凈故。」
爾時，尊者舍利子白鬚菩提言：「云何，須菩提！有彼心非心不？」
須菩提言：「舍利子！于汝意云何，若心非心於有于無為可得耶？」
舍利子言：「不也，須菩提！」
是時，須菩提告舍利子言：「若心非心於有于無不可得者，汝今何故作如是言：『有心非心耶？』」
舍利子言：「何名非心性？」
須
【現代漢語翻譯】 現代漢語譯本：因此，所說的一切都與諸法（一切事物和現象）不相違背。所以，舍利子（佛陀的十大弟子之一，以智慧著稱）！佛所說的法是順應諸法本性的，所有善男子都應當這樣理解。 當時，尊者須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！佛說這樣的話，讓我可以隨自己的意願，按照相應的道理宣說菩薩摩訶薩（偉大的菩薩）的般若波羅蜜多（以智慧到達彼岸）。世尊！以什麼意義稱為菩薩？應當說什麼是菩薩的法？世尊！我沒有看到有法名為菩薩，也沒有看到有法名為般若波羅蜜多。因為這個緣故，菩薩和菩薩法都是空無所有，不可見、不可得的；般若波羅蜜多也是空無所有，不可見、不可得的。我應當教導什麼樣的菩薩，什麼樣的般若波羅蜜多呢？世尊！如果菩薩摩訶薩聽到這樣的說法，內心不為所動，不驚恐、不害怕，也不退縮，這就叫做教導菩薩摩訶薩般若波羅蜜多，這就是了解般若波羅蜜多，這就是安住于般若波羅蜜多。』 『再者，世尊！菩薩摩訶薩在修行般若波羅蜜多時，在觀想般若波羅蜜多時，應當這樣學習。而那位菩薩雖然這樣學習，不應該生起『我這樣學習』的心。為什麼呢？因為那個心不是真實的心，心的本性是清凈的。』 當時，尊者舍利子對須菩提說：『須菩提！有那個心不是心嗎？』 須菩提說：『舍利子！你認為怎麼樣，如果心不是心，在有和無之間可以找到嗎？』 舍利子說：『不能，須菩提！』 這時，須菩提告訴舍利子說：『如果心不是心，在有和無之間都找不到，你現在為什麼說：『有心不是心呢？』』 舍利子說：『什麼叫做非心性？』 須菩提說：『非心性就是心性。』
【English Translation】 English version: Therefore, all that is spoken does not contradict any dharmas (all things and phenomena). Therefore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! The Dharma spoken by the Buddha is in accordance with the nature of all dharmas, and all good men should understand it in this way. At that time, the Venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! The Buddha says these words, allowing me to speak about the Prajnaparamita (perfection of wisdom to reach the other shore) of the Bodhisattva Mahasattva (great Bodhisattva) according to my own wishes and in accordance with the appropriate principles. World Honored One! In what sense is one called a Bodhisattva? What Dharma should be said to be the Dharma of a Bodhisattva? World Honored One! I do not see any Dharma called a Bodhisattva, nor do I see any Dharma called Prajnaparamita. For this reason, both the Bodhisattva and the Dharma of the Bodhisattva are empty and non-existent, invisible and unattainable; Prajnaparamita is also empty and non-existent, invisible and unattainable. What kind of Bodhisattva should I teach, and what kind of Prajnaparamita? World Honored One! If a Bodhisattva Mahasattva hears such a statement and his mind is not moved, not frightened, not afraid, and does not retreat, this is called teaching the Bodhisattva Mahasattva Prajnaparamita, this is understanding Prajnaparamita, this is abiding in Prajnaparamita.' 'Furthermore, World Honored One! When a Bodhisattva Mahasattva practices Prajnaparamita, when contemplating Prajnaparamita, he should learn in this way. And although that Bodhisattva learns in this way, he should not give rise to the thought: 'I am learning in this way.' Why? Because that mind is not a real mind, the nature of the mind is pure.' At that time, the Venerable Shariputra said to Subhuti: 'Subhuti! Is there that mind which is not a mind?' Subhuti said: 'Shariputra! What do you think, if a mind is not a mind, can it be found in existence or non-existence?' Shariputra said: 'No, Subhuti!' At this time, Subhuti told Shariputra: 'If a mind is not a mind, and cannot be found in existence or non-existence, why do you now say: 'Is there a mind that is not a mind?'' Shariputra said: 'What is called the nature of non-mind?' Subhuti said: 'The nature of non-mind is the nature of mind.'
菩提言：「一切無所壞，遠離諸分別，是為非心性。」
爾時，尊者舍利子贊須菩提言：「善哉，善哉！須菩提！誠如佛說，汝于無諍三昧行中最勝第一。若菩薩摩訶薩如是學者，即得不退轉于阿耨多羅三藐三菩提，當知是菩薩摩訶薩不離般若波羅蜜多。若有人慾學聲聞法者，當於此般若波羅蜜多聽受、讀誦、記念、思惟、如說修行，是即於此般若波羅蜜多修學相應。若欲學緣覺法者，當於此般若波羅蜜多聽受、讀誦、記念、思惟、如說修行，是即於此般若波羅蜜多修學相應。若欲學菩薩法者，當於此般若波羅蜜多聽受、讀誦、記念、思惟、如說修行，是即於此般若波羅蜜多善巧方便，而得具足諸菩薩法聚集相應。何以故？此般若波羅蜜多廣說一切菩薩藏法，若菩薩摩訶薩如是學者，于菩薩法是即相應。若欲修學阿耨多羅三藐三菩提法者，當於此般若波羅蜜多聽受、讀誦、記念、思惟、如說修行，是即於此般若波羅蜜多，方便具足集諸佛法。何以故？此般若波羅蜜多廣說一切阿耨多羅三藐三菩提法，若菩薩摩訶薩如是學者，于無上法而得相應。」
爾時，尊者須菩提白佛言：「世尊！所言菩薩摩訶薩者，我不可見亦不可得，而菩薩但有名字。世尊！即此名字亦不可見、不可得。般若波羅蜜多亦但有名字，
【現代漢語翻譯】 現代漢語譯本：須菩提說：『一切事物都不可被破壞，遠離一切分別，這就是非心性的狀態。』 當時，尊者舍利子讚歎須菩提說：『太好了，太好了！須菩提！正如佛所說，你在無諍三昧（一種禪定狀態）的修行中最為殊勝第一。如果菩薩摩訶薩（偉大的菩薩）這樣學習，就能在阿耨多羅三藐三菩提（無上正等正覺）的道路上不退轉，應當知道這位菩薩摩訶薩沒有離開般若波羅蜜多（智慧的完美）。如果有人想學習聲聞法（小乘佛教的修行方法），應當在這般若波羅蜜多中聽聞、接受、誦讀、記憶、思考、按照所說的修行，這就是與般若波羅蜜多的修行相應。如果想學習緣覺法（中乘佛教的修行方法），應當在這般若波羅蜜多中聽聞、接受、誦讀、記憶、思考、按照所說的修行，這就是與般若波羅蜜多的修行相應。如果想學習菩薩法（大乘佛教的修行方法），應當在這般若波羅蜜多中聽聞、接受、誦讀、記憶、思考、按照所說的修行，這就是善巧方便地運用般若波羅蜜多，從而能夠圓滿具足各種菩薩法。為什麼呢？因為這般若波羅蜜多廣泛地闡述了一切菩薩所藏的法，如果菩薩摩訶薩這樣學習，就與菩薩法相應。如果想修學阿耨多羅三藐三菩提法，應當在這般若波羅蜜多中聽聞、接受、誦讀、記憶、思考、按照所說的修行，這就是通過般若波羅蜜多，方便地圓滿聚集各種佛法。為什麼呢？因為這般若波羅蜜多廣泛地闡述了一切阿耨多羅三藐三菩提法，如果菩薩摩訶薩這樣學習，就能與無上法相應。』 當時，尊者須菩提對佛說：『世尊！所說的菩薩摩訶薩，我是不可見也不可得的，而菩薩只是一個名字。世尊！即使這個名字也是不可見、不可得的。般若波羅蜜多也只是一個名字，'
【English Translation】 English version: Subhuti said, 'Everything is indestructible, free from all discriminations, this is the state of non-mind.' At that time, the venerable Sariputra praised Subhuti, saying, 'Excellent, excellent! Subhuti! Just as the Buddha said, you are the most excellent and foremost in the practice of the Samadhi of Non-Contention (a state of meditative absorption). If a Bodhisattva Mahasattva (a great Bodhisattva) learns in this way, he will not regress on the path to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and it should be known that this Bodhisattva Mahasattva does not depart from Prajnaparamita (the perfection of wisdom). If someone wishes to learn the Sravaka Dharma (the practice of Hinayana Buddhism), he should listen to, receive, recite, memorize, contemplate, and practice according to what is said in this Prajnaparamita, and this is in accordance with the practice of Prajnaparamita. If someone wishes to learn the Pratyekabuddha Dharma (the practice of the middle vehicle of Buddhism), he should listen to, receive, recite, memorize, contemplate, and practice according to what is said in this Prajnaparamita, and this is in accordance with the practice of Prajnaparamita. If someone wishes to learn the Bodhisattva Dharma (the practice of Mahayana Buddhism), he should listen to, receive, recite, memorize, contemplate, and practice according to what is said in this Prajnaparamita, and this is the skillful means of using Prajnaparamita, thereby being able to fully possess all the Bodhisattva Dharmas. Why? Because this Prajnaparamita extensively explains all the Dharmas treasured by Bodhisattvas, and if a Bodhisattva Mahasattva learns in this way, he is in accordance with the Bodhisattva Dharma. If someone wishes to practice the Anuttara-samyak-sambodhi Dharma, he should listen to, receive, recite, memorize, contemplate, and practice according to what is said in this Prajnaparamita, and this is through Prajnaparamita, conveniently and completely gathering all the Buddha Dharmas. Why? Because this Prajnaparamita extensively explains all the Anuttara-samyak-sambodhi Dharmas, and if a Bodhisattva Mahasattva learns in this way, he will be in accordance with the unsurpassed Dharma.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One! The so-called Bodhisattva Mahasattva, I am neither visible nor attainable, and a Bodhisattva is just a name. World Honored One! Even this name is neither visible nor attainable. Prajnaparamita is also just a name,'
不可見、不可得。當爲何等菩薩教何等般若波羅蜜多？以是義故，我即生疑。世尊！我于名字中求菩薩摩訶薩畢竟不可得，而彼名字無住處非無住處，無決定無不決定。何以故？彼名字性無所有故。是故無住處非無住處，無決定無不決定。若菩薩摩訶薩聞此甚深般若波羅蜜多，心無所動，不驚不怖亦不退沒，當知是菩薩摩訶薩不離般若波羅蜜多，住菩薩地而不退轉，善住無住相應。
「複次，世尊！若菩薩摩訶薩行般若波羅蜜多時，觀想般若波羅蜜多時，不住於色，不住受、想、行、識。何以故？若住於色，即行色行，非行般若波羅蜜多。若住受、想、行、識，即行受、想、行、識，非行般若波羅蜜多。何以故？住于諸法即不能受般若波羅蜜多，與般若波羅蜜多而不相應，不能圓滿般若波羅蜜多，不能成就一切智。何以故？般若波羅蜜多不受於色，不受受、想、行、識。若不受色即非色，不受受、想、行、識即非受、想、行、識，是故般若波羅蜜多亦無所受。菩薩摩訶薩于無受法中當如是行，此即名為菩薩摩訶薩一切法無受三摩地。廣大圓滿無量決定，不為一切聲聞緣覺所壞。世尊！彼一切智，無有相、無所取，若有相可取者，彼室哩尼迦、波哩沒啰惹迦如是等人，於一切智不應生信。何以故？此人於一切智而
【現代漢語翻譯】 現代漢語譯本 不可見，不可得。那麼，是哪一類菩薩教導哪一類般若波羅蜜多（paramita，意為「到彼岸」）呢？因為這個道理，我產生了疑惑。世尊！我在名字中尋求菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）的究竟，卻發現不可得，而這些名字既沒有固定的住處，也不是沒有住處，既不是確定的，也不是不確定的。為什麼呢？因為這些名字的自性是空無所有的。所以說，既沒有固定的住處，也不是沒有住處，既不是確定的，也不是不確定的。如果菩薩摩訶薩聽到這甚深的般若波羅蜜多，內心不為所動，不驚慌，不恐懼，也不退縮，應當知道這位菩薩摩訶薩不離般若波羅蜜多，安住于菩薩的境界而不退轉，善於安住于無住的相應狀態。 再者，世尊！如果菩薩摩訶薩在修行般若波羅蜜多時，觀想般若波羅蜜多時，不住於色（rupa，意為「物質」），不住于受（vedana，意為「感受」）、想（samjna，意為「概念」）、行（samskara，意為「意志」）、識（vijnana，意為「意識」）。為什麼呢？如果住於色，就是行於色行，而不是行於般若波羅蜜多。如果住于受、想、行、識，就是行於受、想、行、識，而不是行於般若波羅蜜多。為什麼呢？住于諸法就不能領受般若波羅蜜多，與般若波羅蜜多不相應，不能圓滿般若波羅蜜多，不能成就一切智（sarvajna，意為「一切智慧」）。為什麼呢？般若波羅蜜多不受於色，不受受、想、行、識。如果不受色，就不是色；不受受、想、行、識，就不是受、想、行、識。所以，般若波羅蜜多也沒有所受。菩薩摩訶薩在無所受的法中應當這樣修行，這就叫做菩薩摩訶薩一切法無受三摩地（samadhi，意為「禪定」）。這種禪定廣大圓滿，無量無邊，是確定的，不被一切聲聞（sravaka，意為「聽聞者」）緣覺（pratyekabuddha，意為「獨覺者」）所破壞。世尊！那一切智，沒有相，也沒有所取。如果有相可取，那麼室哩尼迦（sri-nikaya，意為「富裕的家族」）、波哩沒啰惹迦（parivrajaka，意為「遊行者」）這樣的人，就不應該對一切智產生信心。為什麼呢？這些人對於一切智
【English Translation】 English version Unseen, unattainable. Then, what kind of Bodhisattva teaches what kind of Prajnaparamita (paramita, meaning 'perfection of wisdom')? Because of this reason, I have doubts. World Honored One! I seek the ultimate of Bodhisattva Mahasattva (bodhisattva mahasattva, meaning 'great being of enlightenment') in names, but find it unattainable, and these names neither have a fixed abode nor are without abode, neither are they definite nor indefinite. Why is that? Because the nature of these names is empty and without substance. Therefore, it is said that they neither have a fixed abode nor are without abode, neither are they definite nor indefinite. If a Bodhisattva Mahasattva hears this profound Prajnaparamita and their mind is not moved, not startled, not afraid, nor does it retreat, it should be known that this Bodhisattva Mahasattva does not depart from Prajnaparamita, dwells in the Bodhisattva's stage without regression, and is skilled in dwelling in a state of non-abiding correspondence. Furthermore, World Honored One! If a Bodhisattva Mahasattva practices Prajnaparamita, contemplates Prajnaparamita, they do not abide in rupa (rupa, meaning 'form'), do not abide in vedana (vedana, meaning 'feeling'), samjna (samjna, meaning 'perception'), samskara (samskara, meaning 'mental formations'), or vijnana (vijnana, meaning 'consciousness'). Why is that? If one abides in rupa, one is practicing rupa, not practicing Prajnaparamita. If one abides in vedana, samjna, samskara, or vijnana, one is practicing vedana, samjna, samskara, or vijnana, not practicing Prajnaparamita. Why is that? Abiding in dharmas (dharmas, meaning 'phenomena') prevents one from receiving Prajnaparamita, from being in correspondence with Prajnaparamita, from perfecting Prajnaparamita, and from achieving sarvajna (sarvajna, meaning 'omniscience'). Why is that? Prajnaparamita does not receive rupa, does not receive vedana, samjna, samskara, or vijnana. If it does not receive rupa, it is not rupa; if it does not receive vedana, samjna, samskara, or vijnana, it is not vedana, samjna, samskara, or vijnana. Therefore, Prajnaparamita also has nothing to receive. A Bodhisattva Mahasattva should practice in this way in the dharma of non-receiving, and this is called the Bodhisattva Mahasattva's samadhi (samadhi, meaning 'meditative absorption') of non-receiving of all dharmas. This samadhi is vast, complete, immeasurable, definite, and cannot be destroyed by all sravakas (sravaka, meaning 'hearers') or pratyekabuddhas (pratyekabuddha, meaning 'solitary realizers'). World Honored One! That sarvajna has no characteristics and nothing to grasp. If there were characteristics to grasp, then people like sri-nikaya (sri-nikaya, meaning 'wealthy family') and parivrajaka (parivrajaka, meaning 'wandering ascetics') should not have faith in sarvajna. Why is that? These people regarding sarvajna
生信解，以有量智入如是法，不受於色，不受受、想、行、識，不以喜樂法為智所觀，不以內色為智所觀，不以外色為智所觀，不以內外色為智所觀，亦不離內外色為智所觀。如是不以內受、想、行、識為智所觀，不以外受、想、行、識為智所觀，不以內外受、想、行、識為智所觀，亦不離內外受、想、行、識為智所觀。而彼室哩尼迦等於如是法及一切智智深生信解，于諸法性而得解脫，又於一切法無取無非取，乃至涅盤亦無取無非取。世尊！修菩薩法者，雖於色、受、想、行、識而無所受，彼未圓滿如來十力、四無所畏、十八不共法，亦不中道取證涅盤。是故，世尊！菩薩摩訶薩應如是了知般若波羅蜜多。
「複次，世尊！若菩薩摩訶薩行般若波羅蜜多時，觀想般若波羅蜜多時，應作是觀：何法是般若波羅蜜多？般若波羅蜜多為何等相？諸法無所生亦復無所得，般若波羅蜜多其云何有？若菩薩作是觀時，心無所動，不驚不怖亦不退沒，當知是菩薩摩訶薩不離般若波羅蜜多。」
爾時，尊者舍利子白鬚菩提言：「若諸色法離色自性，受、想、行、識離受、想、行、識自性，般若波羅蜜多離般若波羅蜜多自性，一切智復離般若波羅蜜多自性，般若波羅蜜多復離一切智自性，一切智離一切智自性者。云何說菩
【現代漢語翻譯】 現代漢語譯本 通過理解和信念，以有限的智慧進入這樣的法，不執著於色（物質現象），不執著于受（感受）、想（概念）、行（意志）、識（意識），不以喜樂之法作為智慧觀察的對象，不以內在的色作為智慧觀察的對象，不以外在的色作為智慧觀察的對象，不以內外之色作為智慧觀察的對象，也不離開內外之色作為智慧觀察的對象。同樣，不以內在的受、想、行、識作為智慧觀察的對象，不以外在的受、想、行、識作為智慧觀察的對象，不以內外之受、想、行、識作為智慧觀察的對象，也不離開內外之受、想、行、識作為智慧觀察的對象。而那些室哩尼迦（Srinika，人名）等人對於這樣的法和一切智智（對一切事物和現象的智慧）深生信解，在諸法的本性中獲得解脫，並且對於一切法既不執取也不非執取，乃至對於涅槃（Nirvana，解脫的境界）也不執取也不非執取。世尊！修菩薩法的人，雖然對於色、受、想、行、識沒有執著，但他們尚未圓滿如來十力（Tathagata's Ten Powers）、四無所畏（Four Fearlessnesses）、十八不共法（Eighteen Unique Qualities），也不會通過中道而證得涅槃。因此，世尊！菩薩摩訶薩應該這樣了知般若波羅蜜多（Prajnaparamita，智慧的完美）。 「再者，世尊！如果菩薩摩訶薩在修行般若波羅蜜多時，觀想般若波羅蜜多時，應該這樣觀察：什麼是般若波羅蜜多？般若波羅蜜多是什麼樣的相？諸法無所生也無所得，般若波羅蜜多又如何存在？如果菩薩這樣觀察時，內心不為所動，不驚恐不害怕也不退縮，應當知道這位菩薩摩訶薩沒有離開般若波羅蜜多。」 那時，尊者舍利子（Sariputra）對須菩提（Subhuti）說：「如果諸色法離開了色的自性，受、想、行、識離開了受、想、行、識的自性，般若波羅蜜多離開了般若波羅蜜多的自性，一切智又離開了般若波羅蜜多的自性，般若波羅蜜多又離開了一切智的自性，一切智離開了它自己的自性。那麼，如何說菩
【English Translation】 English version Through understanding and faith, entering such a Dharma with limited wisdom, not clinging to Rupa (form, material phenomena), not clinging to Vedana (feeling), Samjna (perception), Samskara (mental formations), Vijnana (consciousness), not regarding the Dharma of joy and pleasure as an object of wisdom, not regarding internal Rupa as an object of wisdom, not regarding external Rupa as an object of wisdom, not regarding internal and external Rupa as an object of wisdom, nor regarding it as separate from internal and external Rupa as an object of wisdom. Similarly, not regarding internal Vedana, Samjna, Samskara, Vijnana as an object of wisdom, not regarding external Vedana, Samjna, Samskara, Vijnana as an object of wisdom, not regarding internal and external Vedana, Samjna, Samskara, Vijnana as an object of wisdom, nor regarding it as separate from internal and external Vedana, Samjna, Samskara, Vijnana as an object of wisdom. And those like Srinika and others deeply believe in such a Dharma and Sarvajnana (wisdom of all things), attain liberation in the nature of all Dharmas, and neither grasp nor not grasp all Dharmas, even Nirvana (the state of liberation) is neither grasped nor not grasped. World Honored One! Those who practice the Bodhisattva path, although they do not cling to Rupa, Vedana, Samjna, Samskara, Vijnana, they have not yet perfected the Tathagata's Ten Powers, Four Fearlessnesses, and Eighteen Unique Qualities, nor will they attain Nirvana through the Middle Way. Therefore, World Honored One! Bodhisattva Mahasattvas should understand Prajnaparamita (the perfection of wisdom) in this way. Furthermore, World Honored One! If a Bodhisattva Mahasattva, while practicing Prajnaparamita, contemplates Prajnaparamita, they should contemplate thus: What is Prajnaparamita? What is the nature of Prajnaparamita? All Dharmas are neither born nor attained, so how can Prajnaparamita exist? If a Bodhisattva contemplates in this way, their mind will not be moved, they will not be startled, afraid, or retreat, it should be known that this Bodhisattva Mahasattva has not departed from Prajnaparamita. At that time, the Venerable Sariputra said to Subhuti: 'If all Rupa Dharmas are separate from the self-nature of Rupa, Vedana, Samjna, Samskara, Vijnana are separate from the self-nature of Vedana, Samjna, Samskara, Vijnana, Prajnaparamita is separate from the self-nature of Prajnaparamita, Sarvajnana is separate from the self-nature of Prajnaparamita, Prajnaparamita is separate from the self-nature of Sarvajnana, and Sarvajnana is separate from its own self-nature. Then, how can it be said that Bodhi'
薩摩訶薩不離般若波羅蜜多？」
須菩提言：「舍利子！如是，如是！一切色法離色自性，受、想、行、識離受、想、行、識自性，乃至一切智離一切智自性，般若波羅蜜多相離般若波羅蜜多相自性，諸相離諸相自性，無性亦離自性。」
爾時，尊者舍利子復白鬚菩提言：「云何，須菩提！若菩薩摩訶薩是中學者，彼能成就一切智不？」
須菩提言：「如是，如是！舍利子！若菩薩摩訶薩如是學者，彼能成就一切智。何以故？諸法無生亦非無生。菩薩摩訶薩能如是了知、如是行者，即能隨順親近彼一切智，身心清凈、諸相清凈，在在處處嚴凈佛土，成熟有情具諸佛法，是為菩薩摩訶薩修行般若波羅蜜多近一切智。」
複次，尊者須菩提言：「若有菩薩摩訶薩行於色法，此為行相；若行色相，此為行相；若生色行，此為行相；若滅色行，此為行相；若壞色行，此為行相；若空色行，此為行相；我行諸行，亦是行相；我行菩薩行，亦是行相；于菩薩法我有所得，亦是行相。如是，若行受、想、行、識，此為行相；若行受、想、行、識相，此為行相；若生受、想、行、識，此為行相；若滅受、想、行、識，此為行相；若壞受、想、行、識，此為行相；若空受、想、行、識，此為行相；我行諸行，亦
【現代漢語翻譯】 現代漢語譯本 「菩薩摩訶薩（偉大的菩薩）是否不離般若波羅蜜多（智慧的完美）？」 須菩提（佛陀的弟子）說：「舍利子（佛陀的弟子）！是的，是的！一切色法（物質現象）都離色法自性，受（感受）、想（概念）、行（意志）、識（意識）都離受、想、行、識自性，乃至一切智（佛陀的智慧）都離一切智自性，般若波羅蜜多之相離般若波羅蜜多之相自性，諸相（一切現象）離諸相自性，無性也離自性。」 這時，尊者舍利子又問須菩提說：「須菩提！如果菩薩摩訶薩是這樣學習的，他能成就一切智嗎？」 須菩提說：「是的，是的！舍利子！如果菩薩摩訶薩這樣學習，他就能成就一切智。為什麼呢？因為諸法（一切事物）無生也非無生。菩薩摩訶薩如果能這樣瞭解、這樣修行，就能隨順親近那一切智，身心清凈、諸相清凈，在任何地方都能莊嚴清凈佛土，成熟有情（眾生），具足諸佛法，這就是菩薩摩訶薩修行般若波羅蜜多接近一切智。」 須菩提尊者又說：「如果有菩薩摩訶薩執著於色法，這是行相；如果執著於色相，這是行相；如果執著於色法的生起，這是行相；如果執著於色法的滅去，這是行相；如果執著於色法的壞滅，這是行相；如果執著於色法的空性，這是行相；我執著于諸行，這也是行相；我執著于菩薩行，這也是行相；對於菩薩法我有所得，這也是行相。同樣，如果執著于受、想、行、識，這是行相；如果執著于受、想、行、識之相，這是行相；如果執著于受、想、行、識的生起，這是行相；如果執著于受、想、行、識的滅去，這是行相；如果執著于受、想、行、識的壞滅，這是行相；如果執著于受、想、行、識的空性，這也是行相；我執著于諸行，也
【English Translation】 English version 『Do Bodhisattva-Mahasattvas (great Bodhisattvas) not depart from Prajnaparamita (perfection of wisdom)?』 Subhuti (Buddha's disciple) said: 『Sariputra (Buddha's disciple)! It is so, it is so! All forms (material phenomena) are apart from the self-nature of form, feeling, perception, volition, and consciousness are apart from the self-nature of feeling, perception, volition, and consciousness, even all-knowing wisdom is apart from the self-nature of all-knowing wisdom, the characteristic of Prajnaparamita is apart from the self-nature of the characteristic of Prajnaparamita, all characteristics are apart from the self-nature of all characteristics, and non-nature is also apart from self-nature.』 At that time, Venerable Sariputra again asked Subhuti: 『Subhuti! If a Bodhisattva-Mahasattva learns in this way, can he achieve all-knowing wisdom?』 Subhuti said: 『It is so, it is so! Sariputra! If a Bodhisattva-Mahasattva learns in this way, he can achieve all-knowing wisdom. Why? Because all dharmas (all things) are neither born nor unborn. If a Bodhisattva-Mahasattva can understand and practice in this way, he can follow and approach that all-knowing wisdom, his body and mind will be pure, all characteristics will be pure, he can adorn and purify Buddha lands everywhere, mature sentient beings, and possess all Buddha dharmas. This is how a Bodhisattva-Mahasattva practices Prajnaparamita to approach all-knowing wisdom.』 Venerable Subhuti further said: 『If a Bodhisattva-Mahasattva is attached to form, this is a characteristic of practice; if attached to the characteristic of form, this is a characteristic of practice; if attached to the arising of form, this is a characteristic of practice; if attached to the cessation of form, this is a characteristic of practice; if attached to the destruction of form, this is a characteristic of practice; if attached to the emptiness of form, this is a characteristic of practice; my attachment to all practices is also a characteristic of practice; my attachment to Bodhisattva practice is also a characteristic of practice; if I have any attainment in Bodhisattva dharma, this is also a characteristic of practice. Likewise, if attached to feeling, perception, volition, and consciousness, this is a characteristic of practice; if attached to the characteristics of feeling, perception, volition, and consciousness, this is a characteristic of practice; if attached to the arising of feeling, perception, volition, and consciousness, this is a characteristic of practice; if attached to the cessation of feeling, perception, volition, and consciousness, this is a characteristic of practice; if attached to the destruction of feeling, perception, volition, and consciousness, this is a characteristic of practice; if attached to the emptiness of feeling, perception, volition, and consciousness, this is also a characteristic of practice; my attachment to all practices is also
是行相；我行菩薩行，亦是行相；于菩薩法我有所得，亦是行相；若作是念：『能如是行，乃名行般若波羅蜜多。』亦是行相。若如是行者，當知此菩薩未能具足善巧方便。」
爾時，尊者舍利子白鬚菩提言：「當云何行，是為菩薩摩訶薩行般若波羅蜜多？」
須菩提言：「舍利子！若菩薩摩訶薩不行於色，不行色相，不行色生，不行色滅，不行色壞，不行色空，不行我行，不起我行菩薩行，如是不行受、想、行、識，不行受、想、行、識相，不行受、想、行、識生，不行受、想、行、識滅，不行受、想、行、識壞，不行受、想、行、識空，不行我行，不起我行菩薩行，不作是念：『若如是行，乃名行般若波羅蜜多。』若如是者，是名菩薩摩訶薩行般若波羅蜜多。而彼菩薩摩訶薩雖如是行，即不念我行，不念我不行，不念我亦行亦不行，不念我非行非不行。又復不念有所行，不念無所行，不念亦有所行亦無所行，不念非有所行非無所行。何以故？一切法無念、無取無非取，此名菩薩摩訶薩一切法無受三摩地。廣大圓滿無量決定，不為一切聲聞緣覺所壞。此三摩地遍入一切三摩地行，若菩薩摩訶薩能如是行者，速得成就阿耨多羅三藐三菩提。」
是時，尊者須菩提承佛威神作如是言：「若菩薩摩訶薩
【現代漢語翻譯】 現代漢語譯本：執著于『行』的表象，就是行相；我正在修行菩薩道，這也是行相；對於菩薩的修行方法，我有所得，這也是行相；如果這樣想：『能夠這樣修行，才叫做修行般若波羅蜜多。』這也是行相。如果這樣修行，應當知道這位菩薩還沒有完全掌握善巧方便。 這時，尊者舍利子問須菩提說：『應當如何修行，才算是菩薩摩訶薩修行般若波羅蜜多呢？』 須菩提說：『舍利子！如果菩薩摩訶薩不執著於色（rupa，物質現象），不執著於色的表象，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，不執著於我行，不生起我行菩薩行的念頭，像這樣不執著于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不執著于受、想、行、識的表象，不執著于受、想、行、識的生起，不執著于受、想、行、識的滅去，不執著于受、想、行、識的壞滅，不執著于受、想、行、識的空性，不執著於我行，不生起我行菩薩行的念頭，不這樣想：『如果這樣修行，才叫做修行般若波羅蜜多。』如果能夠這樣，就叫做菩薩摩訶薩修行般若波羅蜜多。而這位菩薩摩訶薩雖然這樣修行，卻不執著於我行，不執著於我不行，不執著於我既行又不行，不執著於我非行非不行。又進一步不執著于有所行，不執著于無所行，不執著于既有所行又無所行，不執著于非有所行非無所行。為什麼呢？因為一切法都是無念、無取、無非取的，這叫做菩薩摩訶薩一切法無受三摩地（samadhi，禪定）。這種禪定廣大圓滿，無量無邊，不可動搖，不會被一切聲聞（sravaka，小乘修行者）和緣覺（pratyekabuddha，獨覺）所破壞。這種禪定遍及一切禪定修行，如果菩薩摩訶薩能夠這樣修行，很快就能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』 這時，尊者須菩提承蒙佛的威神力，說了這樣的話：『如果菩薩摩訶薩』
【English Translation】 English version: To be attached to the appearance of 'practice' is a characteristic of practice; my practicing the Bodhisattva path is also a characteristic of practice; if I have attained something in the Bodhisattva's practice, that is also a characteristic of practice; if one thinks, 'Only by practicing in this way is it called practicing Prajnaparamita (perfection of wisdom),' that is also a characteristic of practice. If one practices in this way, it should be known that this Bodhisattva has not yet fully mastered skillful means. At that time, the Venerable Sariputra asked Subhuti, 'How should one practice to be considered a Bodhisattva Mahasattva practicing Prajnaparamita?' Subhuti said, 'Sariputra! If a Bodhisattva Mahasattva does not cling to rupa (form), does not cling to the appearance of rupa, does not cling to the arising of rupa, does not cling to the cessation of rupa, does not cling to the destruction of rupa, does not cling to the emptiness of rupa, does not cling to my practice, does not give rise to the thought of my practicing the Bodhisattva path, and likewise does not cling to vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), does not cling to the appearance of vedana, samjna, samskara, vijnana, does not cling to the arising of vedana, samjna, samskara, vijnana, does not cling to the cessation of vedana, samjna, samskara, vijnana, does not cling to the destruction of vedana, samjna, samskara, vijnana, does not cling to the emptiness of vedana, samjna, samskara, vijnana, does not cling to my practice, does not give rise to the thought of my practicing the Bodhisattva path, and does not think, 'Only by practicing in this way is it called practicing Prajnaparamita,' if one is like this, it is called a Bodhisattva Mahasattva practicing Prajnaparamita. And although that Bodhisattva Mahasattva practices in this way, he does not cling to my practice, does not cling to my non-practice, does not cling to my both practice and non-practice, does not cling to my neither practice nor non-practice. Furthermore, he does not cling to having something to practice, does not cling to having nothing to practice, does not cling to both having something to practice and having nothing to practice, does not cling to neither having something to practice nor having nothing to practice. Why? Because all dharmas (phenomena) are without thought, without grasping, and without non-grasping. This is called the Bodhisattva Mahasattva's Samadhi (meditative absorption) of non-reception of all dharmas. This samadhi is vast, complete, immeasurable, and unwavering, and cannot be destroyed by all sravakas (hearers) and pratyekabuddhas (solitary realizers). This samadhi pervades all samadhi practices. If a Bodhisattva Mahasattva can practice in this way, he will quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' At that time, the Venerable Subhuti, empowered by the Buddha's majestic power, spoke these words: 'If a Bodhisattva Mahasattva'
雖行無數三摩地而無行相，雖見無數三摩地而無所見，彼菩薩不作是念：『此三摩地我已入，此三摩地我當入，此三摩地我今入。』如是一切時、一切處、一切種，離一切相而無所生。若如是者，當知是菩薩已從先佛得授阿耨多羅三藐三菩提記。」
爾時，尊者舍利子白鬚菩提言：「若菩薩摩訶薩於三摩地無所行相，彼得如來、應供、正等正覺與授阿耨多羅三藐三菩提記者，而此三摩地為有所觀不？」
須菩提言：「不也，舍利子！何以故？彼三摩地性無所有，離諸分別及所了知。」
爾時，世尊贊言：「善哉，善哉！須菩提！如是，如是！須菩提！如佛世尊威神辯才及加持力，如是宣說，諸菩薩摩訶薩當如是行，如是修學。何以故？若菩薩摩訶薩如是學者，是為修學般若波羅蜜多。」
是時，尊者舍利子白佛言：「世尊！若菩薩摩訶薩如是修學，是即修學般若波羅蜜多耶？」
佛言：「舍利子！如是，如是！若菩薩摩訶薩如是學者，是為修學般若波羅蜜多。」
舍利子白佛言：「世尊！若菩薩摩訶薩如是修學，當學何法？」
佛言：「舍利子！若菩薩摩訶薩了法無所有亦復無所學，是為修學。何以故？彼一切法皆無所有，而諸愚異生於無法中分別執著。」舍利子白佛言
【現代漢語翻譯】 現代漢語譯本：即使修行無數的三摩地（samadhi，禪定），也沒有執著于修行的表象；即使見到無數的三摩地，也沒有任何所見之感。這位菩薩不會這樣想：『這個三摩地我已經進入了，這個三摩地我將要進入，這個三摩地我現在正在進入。』像這樣，在一切時間、一切地點、一切情況下，都脫離一切表象而無所生起。如果能夠這樣，應當知道這位菩薩已經從過去的佛那裡得到了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記。 這時，尊者舍利子問須菩提說：『如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）對於三摩地沒有執著于任何表象，他得到了如來（tathagata，佛）、應供（arhat，值得供養的人）、正等正覺（samyak-sambuddha，完全覺悟者）的授記，那麼這個三摩地是有所觀察的嗎？』 須菩提回答說：『不是的，舍利子！為什麼呢？因為這個三摩地的自性是空無所有的，它脫離了一切分別和所能了知的對象。』 這時，世尊讚歎說：『說得好啊，說得好啊！須菩提！正是這樣，正是這樣！須菩提！就像佛世尊以他的威神辯才和加持力所宣說的那樣，各位菩薩摩訶薩應當這樣修行，這樣學習。為什麼呢？如果菩薩摩訶薩這樣學習，就是在修學般若波羅蜜多（prajnaparamita，智慧的完美）。』 這時，尊者舍利子問佛說：『世尊！如果菩薩摩訶薩這樣修學，就是修學般若波羅蜜多嗎？』 佛說：『舍利子！是的，是的！如果菩薩摩訶薩這樣學習，就是在修學般若波羅蜜多。』 舍利子問佛說：『世尊！如果菩薩摩訶薩這樣修學，應當學習什麼法呢？』 佛說：『舍利子！如果菩薩摩訶薩了知一切法都是空無所有的，也沒有什麼可學的，這就是修學。為什麼呢？因為一切法都是空無所有的，而那些愚癡的凡夫卻在空無的法中分別執著。』舍利子問佛說
【English Translation】 English version: Though practicing countless samadhis (meditative states), they have no attachment to the appearance of practice; though seeing countless samadhis, they have no sense of seeing. That bodhisattva does not think: 『This samadhi I have entered, this samadhi I will enter, this samadhi I am now entering.』 Thus, at all times, in all places, and in all ways, they are detached from all appearances and without arising. If it is like this, it should be known that this bodhisattva has received the prediction of anuttara-samyak-sambodhi (supreme perfect enlightenment) from past Buddhas. At that time, the venerable Sariputra said to Subhuti: 『If a bodhisattva-mahasattva (great bodhisattva) has no attachment to any appearance in samadhi, and they receive the prediction of anuttara-samyak-sambodhi from the Tathagata (Buddha), Arhat (worthy one), and Samyak-sambuddha (fully enlightened one), is this samadhi something that is observed?』 Subhuti replied: 『No, Sariputra! Why? Because the nature of that samadhi is empty and without substance, it is detached from all discriminations and objects of knowledge.』 At that time, the World Honored One praised: 『Well said, well said! Subhuti! It is so, it is so! Subhuti! Just as the World Honored Buddha has proclaimed with his majestic power, eloquence, and blessing, so should all bodhisattva-mahasattvas practice and learn. Why? If a bodhisattva-mahasattva learns in this way, it is the practice of prajnaparamita (perfection of wisdom).』 At that time, the venerable Sariputra asked the Buddha: 『World Honored One! If a bodhisattva-mahasattva practices in this way, is it the practice of prajnaparamita?』 The Buddha said: 『Sariputra! Yes, yes! If a bodhisattva-mahasattva learns in this way, it is the practice of prajnaparamita.』 Sariputra asked the Buddha: 『World Honored One! If a bodhisattva-mahasattva practices in this way, what dharma (teaching) should they learn?』 The Buddha said: 『Sariputra! If a bodhisattva-mahasattva understands that all dharmas are empty and without substance, and there is nothing to learn, this is the practice. Why? Because all dharmas are empty and without substance, while those ignorant ordinary beings discriminate and cling to things in what is without substance.』 Sariputra asked the Buddha
：「世尊！若法無所有今云何有？」
佛言：「舍利子！諸法無所有今如是有，彼諸愚異生於無法中，以不了故說為無明，是故執著無明。以執著故起分別心，由分別故墮於二邊，如是展轉於一切法，種種分別起所得相。彼分別已，依於二邊而生執著，是故分別過去諸法，分別未來諸法，分別現在諸法。以諸分別故執著名色。舍利子！彼諸異生不了諸法無所有性起分別者，于如實道不能了知亦不能見。由不知見故不出三界，于實際法不能安住亦不生信，是故墮彼愚異生數。」
爾時，尊者舍利子復白佛言：「世尊！若菩薩摩訶薩如是學者，是學一切智不？」佛言：「舍利子！菩薩摩訶薩如是學者非學一切智，菩薩摩訶薩如是學者亦學一切智，如是學者亦學一切法，得近一切智成就一切智。」
是時，尊者須菩提白佛言：「世尊！若有幻人作是問言：『云何修學一切智？云何親近一切智？云何成就一切智？』彼若作是問，我當云何答？」
佛言：「須菩提！我今問汝，隨汝意答。」
須菩提言：「善哉，世尊！愿樂欲聞。」
佛言：「須菩提！于汝意云何，幻異於色，色異幻不？如是幻異受、想、行、識，受、想、行、識異於幻不？」
須菩提言：「不也，世尊！異幻非色
【現代漢語翻譯】 現代漢語譯本： 「世尊！如果法本無所有，那現在又怎麼會有呢？」 佛說：「舍利子！諸法本無所有，現在也只是如此顯現。那些愚昧的凡夫俗子，因為不瞭解這無所有的真相，就說這是『無明』（avidyā，指對真理的無知），因此執著于無明。因為執著，就生起分別心；由於分別，就落入二邊（指有和無、常和無常等對立的極端）。這樣輾轉相續，對於一切法，種種分別，生起『所得』的表象。他們分別之後，就執著於二邊，因此分別過去諸法，分別未來諸法，分別現在諸法。由於這些分別，就執著于名色（nāmarūpa，指精神和物質現象）。舍利子！那些凡夫俗子不瞭解諸法無所有的本性而生起分別，就不能瞭解也不能見到如實的道。由於不知不見，就不能出離三界（指欲界、色界、無色界），對於實際法（指真理的實相）不能安住，也不能生起信心，因此墮入愚昧凡夫的行列。」 這時，尊者舍利子又對佛說：「世尊！如果菩薩摩訶薩（bodhisattva mahāsattva，指發大心求菩提的偉大修行者）這樣學習，是學習一切智（sarvajñatā，指佛陀的智慧）嗎？」佛說：「舍利子！菩薩摩訶薩這樣學習，不是學習一切智；菩薩摩訶薩這樣學習，也是學習一切智。這樣學習，也是學習一切法，能夠接近一切智，成就一切智。」 這時，尊者須菩提對佛說：「世尊！如果有幻術師這樣問：『如何修學一切智？如何親近一切智？如何成就一切智？』如果他這樣問，我應當如何回答？」 佛說：「須菩提！我現在問你，你隨自己的意思回答。」 須菩提說：「好的，世尊！我樂意聽聞。」 佛說：「須菩提！你認為如何，幻術和色（rūpa，指物質現象）是不同的嗎？色和幻術是不同的嗎？同樣，幻術和受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識）是不同的嗎？受、想、行、識和幻術是不同的嗎？」 須菩提說：「不是的，世尊！色和幻術沒有不同。」
【English Translation】 English version: 『World-Honored One! If dharmas are without any existence, how can they exist now?』 The Buddha said, 『Shariputra! Dharmas are without any existence, and they are just like this now. Those foolish ordinary beings, because they do not understand this non-existence, call it 『ignorance』 (avidyā), and therefore they are attached to ignorance. Because of attachment, they give rise to discriminating minds; due to discrimination, they fall into the two extremes (referring to opposing extremes like existence and non-existence, permanence and impermanence). Thus, they continue to discriminate in various ways regarding all dharmas, giving rise to the appearance of 『what is obtained.』 After discriminating, they become attached to the two extremes, and therefore discriminate past dharmas, discriminate future dharmas, and discriminate present dharmas. Because of these discriminations, they become attached to name and form (nāmarūpa). Shariputra! Those ordinary beings who do not understand the non-existent nature of dharmas and give rise to discrimination, cannot understand or see the true path. Because they do not know or see, they cannot escape the three realms (referring to the desire realm, form realm, and formless realm), cannot abide in the actual dharma (referring to the true nature of reality), and cannot generate faith, therefore they fall into the category of foolish ordinary beings.』 At that time, the Venerable Shariputra again said to the Buddha, 『World-Honored One! If a Bodhisattva Mahasattva (referring to a great practitioner who has generated the aspiration for enlightenment) learns in this way, is he learning all-knowing wisdom (sarvajñatā)?』 The Buddha said, 『Shariputra! A Bodhisattva Mahasattva who learns in this way is not learning all-knowing wisdom; a Bodhisattva Mahasattva who learns in this way is also learning all-knowing wisdom. Learning in this way is also learning all dharmas, and can approach all-knowing wisdom and achieve all-knowing wisdom.』 At that time, the Venerable Subhuti said to the Buddha, 『World-Honored One! If an illusionist were to ask, 「How does one learn all-knowing wisdom? How does one approach all-knowing wisdom? How does one achieve all-knowing wisdom?」 If he were to ask this, how should I answer?』 The Buddha said, 『Subhuti! I will now ask you, answer according to your own understanding.』 Subhuti said, 『Excellent, World-Honored One! I am eager to hear.』 The Buddha said, 『Subhuti! What do you think, is illusion different from form (rūpa)? Is form different from illusion? Similarly, is illusion different from feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna)? Are feeling, perception, mental formations, and consciousness different from illusion?』 Subhuti said, 『No, World-Honored One! Form is not different from illusion.』
，異色非幻，彼幻即色，彼色即幻，受、想、行、識亦復如是。」
佛言：「須菩提！于意云何，所有五取蘊是菩薩不？」
須菩提言：「如是，世尊！如是，善逝！」
佛告須菩提：「當知五取蘊即是幻人。何以故？說色如幻，受、想、行、識亦如幻。彼色、受、想、行、識即是六根五蘊，是故菩薩摩訶薩亦如幻。若欲修學般若波羅蜜多者，當如幻學，即得阿耨多羅三藐三菩提。」
須菩提白佛言：「世尊！若有初住大乘菩薩，聞作是說得無驚怖耶？」
佛言：「須菩提！彼初住大乘菩薩若隨惡知識，即於是法聞已驚怖；而彼菩薩若隨善知識，即聞是法不生驚怖。」
須菩提白佛言：「世尊！云何名為菩薩摩訶薩惡知識？」
佛言：「若有教令遠離般若波羅蜜多者，是為菩薩惡知識。」
「何名菩薩善知識？」
佛言：「若於般若波羅蜜多，自所宣說、轉教他人，復為他人廣示魔業及魔過失，勸令覺了，覺已復令遠離，又復勸令不離諸佛。須菩提！當知是人被大乘鎧，大乘莊嚴，安住大乘，是為菩薩摩訶薩善知識。」
須菩提白佛言：「世尊！如佛所說：『菩薩摩訶薩被大乘鎧，大乘莊嚴，安住大乘。』世尊！當說何句義是菩薩義？」
佛言
【現代漢語翻譯】 現代漢語譯本：『不同的色相併非虛幻，那虛幻即是色相，那色相即是虛幻，感受、思想、行為、意識也是如此。』 佛陀說：『須菩提！你認為如何，所有這五種執取蘊（五蘊，即色、受、想、行、識，是構成個體存在的五種要素）是菩薩嗎？』 須菩提說：『是的，世尊！是的，善逝（佛陀的稱號）！』 佛陀告訴須菩提：『應當知道五取蘊就是幻化的人。為什麼呢？因為說色相如幻，感受、思想、行為、意識也如幻。這色相、感受、思想、行為、意識就是六根（眼、耳、鼻、舌、身、意）和五蘊，所以菩薩摩訶薩（偉大的菩薩）也如幻。如果想要修學般若波羅蜜多（通過智慧到達彼岸的方法），應當如幻般地學習，就能證得阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）。』 須菩提對佛陀說：『世尊！如果有初住大乘（大乘佛教的初級階段）的菩薩，聽到這樣的說法會感到驚恐嗎？』 佛陀說：『須菩提！那初住大乘的菩薩如果跟隨惡知識（引導人走向錯誤的老師），就會在聽到這些法後感到驚恐；而那菩薩如果跟隨善知識（引導人走向正確的老師），聽到這些法就不會感到驚恐。』 須菩提對佛陀說：『世尊！什麼叫做菩薩摩訶薩的惡知識呢？』 佛陀說：『如果有教導人遠離般若波羅蜜多的人，那就是菩薩的惡知識。』 『什麼叫做菩薩的善知識呢？』 佛陀說：『如果有人對於般若波羅蜜多，自己宣說，並轉教他人，又為他人廣泛地揭示魔業（障礙修行的行為）和魔的過失，勸導他們覺悟，覺悟后又讓他們遠離，並且勸導他們不離諸佛。須菩提！應當知道這個人披著大乘的鎧甲，以大乘來莊嚴自己，安住于大乘，這就是菩薩摩訶薩的善知識。』 須菩提對佛陀說：『世尊！正如佛所說：『菩薩摩訶薩披著大乘的鎧甲，以大乘來莊嚴自己，安住于大乘。』世尊！請您說說哪句話的含義是菩薩的含義？』 佛陀說：
【English Translation】 English version: 'Different forms are not illusory; that illusion is form, that form is illusion. Sensation, perception, volition, and consciousness are also like this.' The Buddha said, 'Subhuti, what do you think? Are all the five aggregates of clinging (the five skandhas, namely form, sensation, perception, volition, and consciousness, which are the five elements that constitute individual existence) Bodhisattvas?' Subhuti said, 'Yes, World Honored One! Yes, Sugata (an epithet of the Buddha)!' The Buddha told Subhuti, 'You should know that the five aggregates of clinging are illusory beings. Why? Because it is said that form is like an illusion, and sensation, perception, volition, and consciousness are also like illusions. These form, sensation, perception, volition, and consciousness are the six sense organs (eye, ear, nose, tongue, body, and mind) and the five aggregates, therefore, the Bodhisattva Mahasattva (great Bodhisattva) is also like an illusion. If one wishes to study the Prajnaparamita (the perfection of wisdom, the method to reach the other shore through wisdom), one should study as if in an illusion, and then one will attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, the highest enlightenment).' Subhuti said to the Buddha, 'World Honored One, if there is a Bodhisattva who has just entered the Mahayana (the initial stage of Mahayana Buddhism), would they be frightened upon hearing such teachings?' The Buddha said, 'Subhuti, if that Bodhisattva who has just entered the Mahayana follows an evil teacher (a teacher who leads one astray), they will be frightened upon hearing these teachings; but if that Bodhisattva follows a good teacher (a teacher who leads one to the right path), they will not be frightened upon hearing these teachings.' Subhuti said to the Buddha, 'World Honored One, what is called an evil teacher of a Bodhisattva Mahasattva?' The Buddha said, 'If there is someone who teaches others to stay away from the Prajnaparamita, that is an evil teacher of a Bodhisattva.' 'What is called a good teacher of a Bodhisattva?' The Buddha said, 'If someone, regarding the Prajnaparamita, proclaims it themselves, and teaches it to others, and also widely reveals to others the works of Mara (actions that hinder practice) and the faults of Mara, urging them to awaken, and after awakening, urges them to stay away, and also urges them not to depart from all Buddhas. Subhuti, you should know that this person is wearing the armor of the Mahayana, adorned with the Mahayana, and dwells in the Mahayana, this is a good teacher of a Bodhisattva Mahasattva.' Subhuti said to the Buddha, 'World Honored One, as the Buddha said: 『A Bodhisattva Mahasattva wears the armor of the Mahayana, is adorned with the Mahayana, and dwells in the Mahayana.』 World Honored One, please tell us which phrase's meaning is the meaning of a Bodhisattva?' The Buddha said:
：「須菩提！當知非句義是菩薩義。何以故？菩薩於一切法無所障礙，於一切法如實了知，乃至阿耨多羅三藐三菩提亦無障礙，亦如實知。此說為菩薩義。」
「又復，世尊！云何得名摩訶薩？」
佛言：「于有情聚中而為最上，以是義故，名為摩訶薩。」
爾時，尊者舍利子白佛言：「世尊！我亦樂說摩訶薩義。」
佛言：「隨所樂說，今正是時。」
舍利子言：「所有我見、眾生見、命者見、補特伽羅見、諸有趣見、斷見、常見及有身見，若離如是等見為眾生說法者，是為摩訶薩。」
爾時，尊者須菩提白佛言：「世尊！我亦樂說摩訶薩義。」
佛言：「隨所樂說，今正是時。」
須菩提言：「若菩提心、一切智心、無漏心、無等心、無等等心，于如是心無礙無著，不為一切聲聞、緣覺所壞，以是義故名為摩訶薩，由此入于菩薩摩訶薩數。」
時，尊者舍利子白鬚菩提言：「云何彼心無礙無著？」
須菩提言：「以無心故，心無障礙亦無所著。」
舍利子言：「心義云何？」
須菩提言：「舍利子！心於有無為可生耶？為可得耶？」
舍利子言：「不也，須菩提！」
是時，須菩提告舍利子言：「心於有無若不可得者，
【現代漢語翻譯】 現代漢語譯本： 『須菩提（Subhuti）！你應該知道，非句義才是菩薩（Bodhisattva）的真正含義。為什麼呢？因為菩薩對於一切法都沒有任何障礙，對於一切法都能如實地瞭解，乃至對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）也沒有障礙，也能如實地瞭解。這才是所謂的菩薩的含義。』 『還有，世尊（Bhagavan）！怎樣才能被稱為摩訶薩（Mahasattva，大士）呢？』 佛說：『在一切有情眾生之中最為殊勝，因為這個緣故，所以被稱為摩訶薩。』 當時，尊者舍利子（Sariputra）對佛說：『世尊！我也樂意說說摩訶薩的含義。』 佛說：『隨你所樂意說，現在正是時候。』 舍利子說：『如果能遠離我見、眾生見、命者見、補特伽羅見（Pudgala，人我見）、諸有趣見、斷見、常見以及有身見，併爲眾生宣說佛法的人，就是摩訶薩。』 當時，尊者須菩提對佛說：『世尊！我也樂意說說摩訶薩的含義。』 佛說：『隨你所樂意說，現在正是時候。』 須菩提說：『如果菩提心（Bodhi-citta，覺悟之心）、一切智心（Sarvajna-citta，遍知一切的心）、無漏心（Anasrava-citta，沒有煩惱的心）、無等心（Asama-citta，無與倫比的心）、無等等心（Asamasama-citta，無與倫比的心），對於這樣的心沒有障礙也沒有執著，不被一切聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）所破壞，因為這個緣故被稱為摩訶薩，由此進入菩薩摩訶薩的行列。』 當時，尊者舍利子對須菩提說：『那樣的心如何才能做到無礙無著呢？』 須菩提說：『因為沒有心的緣故，心就沒有障礙也沒有執著。』 舍利子說：『心的含義是什麼呢？』 須菩提說：『舍利子！心在有和無之間是能夠產生嗎？是能夠被得到嗎？』 舍利子說：『不能，須菩提！』 這時，須菩提告訴舍利子說：『如果心在有和無之間都不能被得到，
【English Translation】 English version: 'Subhuti! You should know that the meaning of 'non-sentence' is the true meaning of a Bodhisattva. Why is that? Because a Bodhisattva has no obstacles regarding all dharmas, and truly understands all dharmas, even Anuttara-samyak-sambodhi (supreme perfect enlightenment) is without obstacles, and is also truly understood. This is what is meant by the meaning of a Bodhisattva.' 'Furthermore, Bhagavan! How does one get the name Mahasattva?' The Buddha said, 'Being the most supreme among all sentient beings, for this reason, one is called a Mahasattva.' At that time, the Venerable Sariputra said to the Buddha, 'Bhagavan! I would also like to speak about the meaning of Mahasattva.' The Buddha said, 'Speak as you wish, now is the right time.' Sariputra said, 'One who is free from the views of self, sentient beings, life, Pudgala (person), all views of existence, annihilation, permanence, and the view of a body, and teaches the Dharma to sentient beings, is a Mahasattva.' At that time, the Venerable Subhuti said to the Buddha, 'Bhagavan! I would also like to speak about the meaning of Mahasattva.' The Buddha said, 'Speak as you wish, now is the right time.' Subhuti said, 'If the Bodhi-citta (mind of enlightenment), Sarvajna-citta (mind of omniscience), Anasrava-citta (mind without outflows), Asama-citta (mind without equal), and Asamasama-citta (mind without equal to the unequal), are without obstruction or attachment, and are not destroyed by all Sravakas (hearers) and Pratyekabuddhas (solitary realizers), for this reason, one is called a Mahasattva, and thereby enters the ranks of Bodhisattva-Mahasattvas.' At that time, the Venerable Sariputra said to Subhuti, 'How can that mind be without obstruction or attachment?' Subhuti said, 'Because there is no mind, the mind has no obstruction and no attachment.' Sariputra said, 'What is the meaning of mind?' Subhuti said, 'Sariputra! Can the mind arise in existence or non-existence? Can it be obtained?' Sariputra said, 'No, Subhuti!' At this time, Subhuti said to Sariputra, 'If the mind cannot be obtained in existence or non-existence,'
何故於心有所說耶？」
尊者舍利子贊須菩提言：「善哉，善哉！須菩提！誠如佛說，汝于無諍三昧行中最勝第一。」
爾時，尊者滿慈子白佛言：「世尊！我亦樂說摩訶薩義。」
佛言：「隨所樂說，今正是時。」
滿慈子言：「摩訶薩者，所謂被大乘鎧，以大乘法而自莊嚴，安住大乘，是故說為摩訶薩義。」
是時，須菩提白佛言：「世尊！所言菩薩摩訶薩被大乘鎧者，以何義故名大乘鎧？」
佛言：「若菩薩摩訶薩作如是念：『我應度無量無數眾生令至涅盤。』雖度如是眾生已，于諸眾生無所度想，而無一眾生得涅盤者。何以故？一切法性本如是故，離諸起作。須菩提！譬如幻師於四衢道，以其幻法出多人聚，出已即隱。須菩提！于汝意云何？是諸幻人有所從來、有其實不？有所滅去、有所壞不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！菩薩摩訶薩亦復如是，雖度無量無數眾生令至涅盤，而實無眾生有所度者。若菩薩摩訶薩聞作是說，不生驚怖，當知是菩薩摩訶薩被大乘鎧而自莊嚴。」
爾時，尊者須菩提白佛言：「世尊！如我解佛所說義，菩薩摩訶薩若如是了知者，是為被大乘鎧，勇猛堅固而善莊嚴。」
佛言：「須菩提！如是
【現代漢語翻譯】 現代漢語譯本 『為何心中有所言說呢？』 尊者舍利子讚歎須菩提說：『善哉，善哉！須菩提！正如佛所說，你在無諍三昧（一種禪定狀態，指內心平靜，沒有爭論）的修行中最為殊勝第一。』 這時，尊者滿慈子（佛陀的弟子之一）對佛說：『世尊！我也樂意宣說摩訶薩（菩薩的另一種稱謂，指偉大的覺悟者）的意義。』 佛說：『隨你所樂意宣說，現在正是時候。』 滿慈子說：『摩訶薩，是指那些披上大乘（佛教的一種流派，強調普度眾生）的鎧甲，用大乘的教法來莊嚴自己，安住于大乘之中，所以稱為摩訶薩的意義。』 這時，須菩提對佛說：『世尊！所說菩薩摩訶薩披上大乘鎧甲，是根據什麼意義而稱為大乘鎧甲呢？』 佛說：『如果菩薩摩訶薩這樣想：『我應當度無量無數的眾生到達涅槃（佛教的最高境界，指解脫生死輪迴）』。雖然度了這麼多眾生，卻不認為自己度了眾生，也沒有一個眾生真正到達涅槃。為什麼呢？因為一切法的本性本來就是如此，遠離一切造作。須菩提！譬如幻術師在十字路口，用幻術變出很多人，變出后就消失了。須菩提！你認為如何？這些幻化出來的人，有來處、有真實存在嗎？有消失、有壞滅嗎？』 須菩提說：『沒有，世尊！』 佛說：『須菩提！菩薩摩訶薩也是這樣，雖然度無量無數的眾生到達涅槃，但實際上沒有眾生被度。如果菩薩摩訶薩聽到這樣的說法，不感到驚恐，應當知道這位菩薩摩訶薩是披上了大乘鎧甲，以此來莊嚴自己。』 這時，尊者須菩提對佛說：『世尊！如我理解佛所說的意義，菩薩摩訶薩如果這樣了知，就是披上了大乘鎧甲，勇猛堅固，並且善於莊嚴自己。』 佛說：『須菩提！是這樣的。』
【English Translation】 English version 'Why is there something spoken in your mind?' The Venerable Sariputra praised Subhuti, saying, 'Excellent, excellent! Subhuti! Truly, as the Buddha said, you are the most excellent and foremost in the practice of non-contention samadhi (a state of meditative absorption characterized by inner peace and absence of conflict).' At that time, the Venerable Purna Maitrayaniputra (one of the Buddha's disciples) said to the Buddha, 'World Honored One! I also wish to speak about the meaning of Mahasattva (another term for Bodhisattva, referring to a great being of enlightenment).' The Buddha said, 'Speak as you wish, now is the right time.' Purna Maitrayaniputra said, 'Mahasattva refers to those who have donned the armor of the Mahayana (a major branch of Buddhism emphasizing universal salvation), who adorn themselves with the teachings of the Mahayana, and who abide in the Mahayana; therefore, it is called the meaning of Mahasattva.' At that time, Subhuti said to the Buddha, 'World Honored One! When it is said that a Bodhisattva Mahasattva has donned the armor of the Mahayana, by what meaning is it called the armor of the Mahayana?' The Buddha said, 'If a Bodhisattva Mahasattva thinks thus: 「I should lead countless beings to Nirvana (the ultimate state of liberation from the cycle of birth and death).」 Although they have led such beings, they do not think that they have led any beings, and no being actually attains Nirvana. Why is that? Because the nature of all dharmas (phenomena) is originally like this, free from all fabrication. Subhuti! It is like a magician at a crossroads who, through his magic, conjures up a crowd of people, and after conjuring them, they disappear. Subhuti! What do you think? Do these conjured people have a place of origin, do they have any real existence? Do they have a disappearance, do they have a destruction?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti! A Bodhisattva Mahasattva is also like this; although they lead countless beings to Nirvana, in reality, no being is led. If a Bodhisattva Mahasattva hears such a statement and is not frightened, it should be known that this Bodhisattva Mahasattva has donned the armor of the Mahayana and adorns themselves with it.' At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, if a Bodhisattva Mahasattva understands in this way, it is considered that they have donned the armor of the Mahayana, are courageous and firm, and are well adorned.' The Buddha said, 'Subhuti! It is so.'
，如是！何以故？彼一切智是無為無作法，為利眾生故起諸方便。而彼眾生亦是無為無作法。」
須菩提言：「誠如佛說。所以者何？色無縛無解，受、想、行、識亦無縛無解。世尊！色真如無縛無解，受、想、行、識真如亦無縛無解。」
爾時，尊者滿慈子白鬚菩提言：「如尊者所說：『色無縛無解，受、想、行、識無縛無解，色真如無縛無解，受、想、行、識真如無縛無解。』者，此中何等是色無縛無解？何等是受、想、行、識無縛無解？何等是色真如無縛無解？何等是受、想、行、識真如無縛無解？」
須菩提答言：「滿慈子！汝今當知，幻人色無縛無解，幻人受、想、行、識無縛無解，幻人色真如無縛無解，幻人受、想、行、識真如無縛無解。何以故？無所有故無縛無解，離故無縛無解，不生故無縛無解。若菩薩摩訶薩如是了知者，是即安住大乘，被大乘鎧，大乘莊嚴。即時，尊者滿慈子聞是說已，默然而住。」
爾時，尊者須菩提白佛言：「世尊！如佛所言：『菩薩摩訶薩安住大乘，被大乘鎧，大乘莊嚴。』世尊以何義故為名大乘？菩薩云何了知？是乘從何所出？出已於何所住？」
佛告須菩提：「大乘者無限量、無分數、無邊際，以是義故名為大乘。菩薩摩訶薩即如是了
【現代漢語翻譯】 現代漢語譯本：『是的！』這是為什麼呢？因為一切智（sarvajñatā，指佛陀的智慧）是無為無作的法，爲了利益眾生才生起各種方便法門。而那些眾生也同樣是無為無作的法。 須菩提說：『確實如佛所說。這是為什麼呢？因為色（rūpa，指物質現象）沒有束縛也沒有解脫，受（vedanā，指感受）、想（saṃjñā，指概念）、行（saṃskāra，指意志）、識（vijñāna，指意識）也沒有束縛也沒有解脫。世尊！色的真如（tathatā，指事物的真實本性）沒有束縛也沒有解脫，受、想、行、識的真如也沒有束縛也沒有解脫。』 這時，尊者滿慈子（Pūrṇamaitrāyaṇīputra）對須菩提說：『如尊者所說：『色沒有束縛也沒有解脫，受、想、行、識沒有束縛也沒有解脫，色的真如沒有束縛也沒有解脫，受、想、行、識的真如沒有束縛也沒有解脫。』那麼，這裡面什麼是色沒有束縛也沒有解脫？什麼是受、想、行、識沒有束縛也沒有解脫？什麼是色的真如沒有束縛也沒有解脫？什麼是受、想、行、識的真如沒有束縛也沒有解脫？』 須菩提回答說：『滿慈子！你現在應當知道，幻化的人的色沒有束縛也沒有解脫，幻化的人的受、想、行、識沒有束縛也沒有解脫，幻化的人的色的真如沒有束縛也沒有解脫，幻化的人的受、想、行、識的真如沒有束縛也沒有解脫。這是為什麼呢？因為無所有所以沒有束縛也沒有解脫，因為遠離所以沒有束縛也沒有解脫，因為不生所以沒有束縛也沒有解脫。如果菩薩摩訶薩（bodhisattva-mahāsattva，指偉大的菩薩）這樣了知，就是安住于大乘（mahāyāna，指大乘佛教），披上大乘的鎧甲，以大乘為莊嚴。』當時，尊者滿慈子聽了這些話后，就默默地住下了。 這時，尊者須菩提對佛說：『世尊！如佛所說：『菩薩摩訶薩安住大乘，披上大乘的鎧甲，以大乘為莊嚴。』世尊以什麼意義稱之為大乘？菩薩如何了知？這乘從哪裡產生？產生后又住在哪裡？』 佛告訴須菩提：『大乘是無量、無分數、無邊際的，因為這個意義所以稱為大乘。菩薩摩訶薩就是這樣了知。』
【English Translation】 English version: 'So it is!' Why is that? Because the all-knowing wisdom (sarvajñatā) is a dharma of non-action and non-creation, and for the benefit of sentient beings, it gives rise to various skillful means. And those sentient beings are also dharmas of non-action and non-creation. Subhuti said, 'Indeed, as the Buddha has said. Why is that? Because form (rūpa) has neither bondage nor liberation, and so do feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna). World-Honored One! The suchness (tathatā) of form has neither bondage nor liberation, and so does the suchness of feeling, perception, volition, and consciousness.' At that time, the Venerable Pūrṇamaitrāyaṇīputra said to Subhuti, 'As the Venerable one has said: 『Form has neither bondage nor liberation, and so do feeling, perception, volition, and consciousness. The suchness of form has neither bondage nor liberation, and so does the suchness of feeling, perception, volition, and consciousness.』 Then, among these, what is it that form has neither bondage nor liberation? What is it that feeling, perception, volition, and consciousness have neither bondage nor liberation? What is it that the suchness of form has neither bondage nor liberation? What is it that the suchness of feeling, perception, volition, and consciousness has neither bondage nor liberation?' Subhuti replied, 'Pūrṇamaitrāyaṇīputra! You should know now that the form of an illusory person has neither bondage nor liberation, and so do the feeling, perception, volition, and consciousness of an illusory person. The suchness of the form of an illusory person has neither bondage nor liberation, and so does the suchness of the feeling, perception, volition, and consciousness of an illusory person. Why is that? Because there is nothing, therefore there is neither bondage nor liberation; because of detachment, therefore there is neither bondage nor liberation; because of non-arising, therefore there is neither bondage nor liberation. If a Bodhisattva-Mahasattva (bodhisattva-mahāsattva) understands in this way, then he dwells in the Great Vehicle (mahāyāna), is armored with the Great Vehicle, and is adorned by the Great Vehicle.' At that time, the Venerable Pūrṇamaitrāyaṇīputra, having heard these words, remained silent. At that time, the Venerable Subhuti said to the Buddha, 'World-Honored One! As the Buddha has said: 『A Bodhisattva-Mahasattva dwells in the Great Vehicle, is armored with the Great Vehicle, and is adorned by the Great Vehicle.』 World-Honored One, by what meaning is it called the Great Vehicle? How does a Bodhisattva understand it? From where does this vehicle arise? And having arisen, where does it abide?' The Buddha told Subhuti, 'The Great Vehicle is immeasurable, without divisions, and without boundaries. Because of this meaning, it is called the Great Vehicle. A Bodhisattva-Mahasattva understands it in this way.'
知。又言大乘從何所出、住何處者？是乘從三界出，住波羅蜜多，彼無所著故即住一切智，從是出生菩薩摩訶薩。
「複次須菩提！若法無所出亦復無所住，以無住故，即一切智無住相應。又此大乘亦無所有，即無所出，無出故如是出。所以者何？若有所出、若無所出，如是二法俱不可得而無所生，乃至一切法中，無法可出亦無非法可出。須菩提！菩薩摩訶薩般若波羅蜜多如是出生。」
爾時，尊者須菩提白佛言：「世尊！如佛所說：『彼大乘法於一切世間天、人、阿修羅中，而為最勝，與虛空等。如彼虛空能受無量無數眾生，彼大乘法亦復如是，能受無量無數眾生。』世尊！菩薩摩訶薩于大乘法，不見有來，不見有去，亦無住處。前際不可得，后際不可得，中際不可得，三世平等，無所生故，是故大乘義如是說。」
爾時世尊贊言：「善哉，善哉！須菩提！如是，如是！須菩提！菩薩摩訶薩于大乘法如是修學，彼菩薩摩訶薩即得成就一切智。」
佛說佛母出生三法藏般若波羅蜜多經卷第一 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔
【現代漢語翻譯】 現代漢語譯本：須菩提，你應當知道，有人問大乘（Mahayana，佛教的一種流派，強調菩薩的修行）是從哪裡產生，又住在哪裡？這大乘是從三界（欲界、色界、無色界，眾生輪迴的三個世界）中產生，住在波羅蜜多（Paramita，到達彼岸的方法，如佈施、持戒等），因為它沒有任何執著，所以就住在一切智（Sarvajna，佛陀所證悟的智慧），從這裡出生菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）。 須菩提，進一步說，如果法（Dharma，佛教的教義和真理）沒有產生的地方，也沒有住的地方，因為沒有住處，就與一切智的無住相應。而且這大乘也沒有任何實體，所以沒有產生的地方，因為沒有產生，所以就是這樣產生。為什麼呢？如果說有產生的地方，或者說沒有產生的地方，這兩種說法都是不可得的，而且沒有產生。乃至一切法中，沒有法可以產生，也沒有非法可以產生。須菩提，菩薩摩訶薩的般若波羅蜜多（Prajnaparamita，以智慧到達彼岸）就是這樣產生的。 這時，尊者須菩提對佛說：『世尊，正如您所說：這大乘法在一切世間的天、人、阿修羅（Asura，一種神道生物）中，是最殊勝的，與虛空一樣。就像虛空能夠容納無量無數的眾生，這大乘法也一樣，能夠容納無量無數的眾生。』世尊，菩薩摩訶薩對於大乘法，看不到有來，看不到有去，也沒有住處。過去不可得，未來不可得，現在不可得，三世平等，因為沒有產生，所以大乘的意義是這樣說的。 這時，世尊讚歎說：『很好，很好！須菩提，正是這樣，正是這樣！須菩提，菩薩摩訶薩對於大乘法這樣修學，這位菩薩摩訶薩就能成就一切智。』
【English Translation】 English version: 'Subhuti, you should know that if someone asks where the Mahayana (a school of Buddhism emphasizing the bodhisattva path) comes from and where it resides, this Mahayana arises from the three realms (desire realm, form realm, formless realm, the three worlds of sentient beings' reincarnation) and resides in the Paramita (perfections such as generosity, morality, etc.), because it has no attachment, it resides in the Sarvajna (omniscience, the wisdom attained by the Buddha), and from this, Bodhisattva-mahasattvas (great bodhisattvas) are born. Furthermore, Subhuti, if a Dharma (Buddhist teachings and truths) has no place of origin and no place of dwelling, because there is no dwelling, it corresponds to the non-dwelling of Sarvajna. Moreover, this Mahayana has no substance, so it has no place of origin, and because there is no origin, it arises in this way. Why is this so? If one says there is a place of origin or that there is no place of origin, both of these are unattainable and without origination. Even in all dharmas, there is no dharma that can originate, nor is there a non-dharma that can originate. Subhuti, the Prajnaparamita (perfection of wisdom) of a Bodhisattva-mahasattva arises in this way.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One, as you have said, this Mahayana Dharma is the most excellent among all beings in the world, including gods, humans, and Asuras (a type of demigod), and is like space. Just as space can accommodate countless beings, this Mahayana Dharma can also accommodate countless beings.' World Honored One, a Bodhisattva-mahasattva, regarding the Mahayana Dharma, does not see coming, does not see going, and has no dwelling place. The past is unattainable, the future is unattainable, the present is unattainable, the three times are equal, and because there is no origination, the meaning of Mahayana is explained in this way. At that time, the World Honored One praised, 'Excellent, excellent! Subhuti, it is so, it is so! Subhuti, a Bodhisattva-mahasattva who studies the Mahayana Dharma in this way will attain Sarvajna.'
譯了知諸行相品第一之二
爾時，尊者滿慈子白佛言：「世尊！佛令須菩提說般若波羅蜜多，何故於今說大乘法？」
時，尊者須菩提即白佛言：「世尊！我所說大乘，將無違彼般若波羅蜜多耶？」
佛言：「不也，須菩提！如汝所說，隨順般若波羅蜜多。」
是時，須菩提承佛神力白佛言：「世尊！我於前、后、中際求菩薩摩訶薩了不可得。何以故？色無邊故菩薩摩訶薩亦無邊，受、想、行、識無邊故菩薩摩訶薩亦無邊。色是菩薩無所有故不可得，受、想、行、識是菩薩無所有故不可得。世尊！如是一切時、一切處、一切種，求菩薩摩訶薩畢竟不可得。般若波羅蜜多亦不可見、不可得，乃至一切智亦不可見、不可得。如是一切法於一切時、一切處、一切種，皆不可見、不可得。云何為法？云何為非法？當以何法教入般若波羅蜜多？世尊！菩薩但有名字，般若波羅蜜多亦但有名字，而彼名字亦無所生。世尊！如說我、我法畢竟無所生，我無自性故，一切法亦爾。此中雲何色無著無生？云何受、想、行、識無著無生？一切法無性故無著無生，以法無性故一切法無生，是故無生亦無生。我今即以無生法，教入般若波羅蜜多。世尊！若離無生法求一切法，乃至佛菩薩法，了不可得。何以故？若離無
【現代漢語翻譯】 現代漢語譯本 那時，尊者滿慈子（Maitreya）對佛說：『世尊！佛陀您讓須菩提（Subhuti）宣說般若波羅蜜多（Prajnaparamita），為何現在又說大乘法呢？』 當時，尊者須菩提立即對佛說：『世尊！我所說的大乘，難道會違背那般若波羅蜜多嗎？』 佛說：『不會的，須菩提！你所說的，是順應般若波羅蜜多的。』 這時，須菩提承蒙佛的神力，對佛說：『世尊！我在過去、現在、未來三際中尋求菩薩摩訶薩（Bodhisattva-Mahasattva），都了不可得。為什麼呢？因為色（rupa）是無邊的，所以菩薩摩訶薩也是無邊的；受（vedana）、想（samjna）、行（samskara）、識（vijnana）是無邊的，所以菩薩摩訶薩也是無邊的。色是菩薩所無所有的，所以不可得；受、想、行、識是菩薩所無所有的，所以不可得。世尊！像這樣，在一切時、一切處、一切情況下，尋求菩薩摩訶薩，畢竟是不可得的。般若波羅蜜多也是不可見、不可得的，乃至一切智（sarvajna）也是不可見、不可得的。像這樣，一切法在一切時、一切處、一切情況下，都是不可見、不可得的。什麼是法？什麼是非法？應當用什麼法來教導進入般若波羅蜜多呢？世尊！菩薩只是一個名字，般若波羅蜜多也只是一個名字，而這些名字也沒有所生。世尊！就像說我（atman）、我法（atman-dharma）畢竟沒有所生，因為我沒有自性（svabhava），一切法也是如此。這裡如何說色是無著無生的呢？如何說受、想、行、識是無著無生的呢？一切法因為沒有自性，所以是無著無生的，因為法沒有自性，所以一切法無生，因此無生也是無生的。我現在就用無生法，教導進入般若波羅蜜多。世尊！如果離開無生法去尋求一切法，乃至佛菩薩法，都是了不可得的。為什麼呢？如果離開無』
【English Translation】 English version At that time, the venerable Maitreya addressed the Buddha, saying: 'World Honored One! The Buddha instructed Subhuti to expound the Prajnaparamita, why is it that you now speak of the Mahayana Dharma?' Then, the venerable Subhuti immediately said to the Buddha: 'World Honored One! The Mahayana that I speak of, will it not contradict that Prajnaparamita?' The Buddha said: 'No, Subhuti! What you speak of is in accordance with the Prajnaparamita.' At this time, Subhuti, empowered by the Buddha's divine power, said to the Buddha: 'World Honored One! I seek for the Bodhisattva-Mahasattva in the past, present, and future, and find them utterly unattainable. Why is that? Because form (rupa) is boundless, therefore the Bodhisattva-Mahasattva is also boundless; feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are boundless, therefore the Bodhisattva-Mahasattva is also boundless. Form is without any possession for the Bodhisattva, therefore it is unattainable; feeling, perception, mental formations, and consciousness are without any possession for the Bodhisattva, therefore they are unattainable. World Honored One! In this way, at all times, in all places, and in all circumstances, seeking for the Bodhisattva-Mahasattva is ultimately unattainable. The Prajnaparamita is also invisible and unattainable, and even all-knowing wisdom (sarvajna) is invisible and unattainable. In this way, all dharmas at all times, in all places, and in all circumstances, are invisible and unattainable. What is a dharma? What is not a dharma? What dharma should be used to teach entry into the Prajnaparamita? World Honored One! A Bodhisattva is just a name, the Prajnaparamita is also just a name, and these names have no origination. World Honored One! Just as it is said that the self (atman) and self-dharma (atman-dharma) have no origination, because the self has no self-nature (svabhava), so it is with all dharmas. How can it be said here that form is without attachment and without origination? How can it be said that feeling, perception, mental formations, and consciousness are without attachment and without origination? Because all dharmas have no self-nature, they are without attachment and without origination; because dharmas have no self-nature, all dharmas are without origination, therefore non-origination is also without origination. I now use the dharma of non-origination to teach entry into the Prajnaparamita. World Honored One! If one seeks all dharmas, even the dharmas of Buddhas and Bodhisattvas, apart from the dharma of non-origination, they are utterly unattainable. Why is that? If one is apart from non-'
生法者，菩薩摩訶薩無能成就彼菩提行。世尊！若菩薩摩訶薩聞作是說，心無所動，不驚不怖亦不退沒，當知是菩薩摩訶薩行般若波羅蜜多，觀想般若波羅蜜多。世尊！若菩薩摩訶薩于般若波羅蜜多，若行若觀想時，不受於色，不見色生、不見色滅，如是不受受、想、行、識，不見受、想、行、識生，不見受、想、行、識滅。何以故？若色無生即非色，若色無滅即非色。此無生與色無二無別，無滅與色亦無二無別，若說色即是無二法。若受、想、行、識無生即非受、想、行、識，若受、想、行、識無滅即非受、想、行、識。此無生與受、想、行、識無二無別，無滅與受、想、行、識亦無二無別，若說受、想、行、識即是無二法。世尊！菩薩摩訶薩于般若波羅蜜多如是觀已，即於色、受、想、行、識無所受，無所生，無所滅。乃至一切法、一切相亦復如是。何以故？若色、受、想、行、識無生無滅，即非色、受、想、行、識。此色、受、想、行、識與無生無滅無二無別，若說色、受、想、行、識即是無二法。」
爾時，尊者舍利子白鬚菩提言：「如我解尊者須菩提所說義，菩薩即是無生法。若如是者，云何菩薩為利眾生故，有難行行及難行想？」
須菩提言：「舍利子！我不欲令菩薩摩訶薩有難行行及難行
{ "translations": [ "現代漢語譯本：如果說存在一個『生法』（產生現象的法則），那麼菩薩摩訶薩（偉大的菩薩）就無法成就菩提（覺悟）的修行。世尊！如果菩薩摩訶薩聽到這樣的說法，內心不會動搖，不會驚慌，不會恐懼，也不會退縮，應當知道這位菩薩摩訶薩是在修行般若波羅蜜多（以智慧到達彼岸），觀想般若波羅蜜多。世尊！如果菩薩摩訶薩在般若波羅蜜多中，無論是修行還是觀想時，都不會執著於色（物質現象），不會認為色會產生，也不會認為色會滅亡。同樣，也不會執著于受（感受）、想（思維）、行（意志）、識（意識），不會認為受、想、行、識會產生，也不會認為受、想、行、識會滅亡。為什麼呢？如果色沒有產生，那就不是色；如果色沒有滅亡，那就不是色。這種無生與色之間沒有差別，無滅與色之間也沒有差別，如果說色，那就是不二之法。如果受、想、行、識沒有產生，那就不是受、想、行、識；如果受、想、行、識沒有滅亡，那就不是受、想、行、識。這種無生與受、想、行、識之間沒有差別，無滅與受、想、行、識之間也沒有差別，如果說受、想、行、識，那就是不二之法。世尊！菩薩摩訶薩這樣觀想般若波羅蜜多后，就不會執著於色、受、想、行、識，不會認為它們會產生，也不會認為它們會滅亡。乃至一切法、一切相也是如此。為什麼呢？如果色、受、想、行、識沒有產生也沒有滅亡，那就不是色、受、想、行、識。這種色、受、想、行、識與無生無滅之間沒有差別，如果說色、受、想、行、識，那就是不二之法。」， "那時，尊者舍利子問須菩提說：『依我理解尊者須菩提所說的含義，菩薩就是無生之法。如果這樣，為什麼菩薩爲了利益眾生，還要有難行的修行和難行的想法呢？』", "須菩提說：『舍利子！我不希望菩薩摩訶薩有難行的修行和難行的想法。" ], "english_translations": [ "English version: If there is a 『dharma of origination』 (a principle of arising phenomena), then a Bodhisattva Mahasattva (a great Bodhisattva) cannot accomplish the practice of Bodhi (enlightenment). World Honored One! If a Bodhisattva Mahasattva hears such a statement, their mind will not be moved, they will not be startled, they will not be afraid, nor will they retreat. It should be known that this Bodhisattva Mahasattva is practicing Prajna Paramita (perfection of wisdom to reach the other shore), contemplating Prajna Paramita. World Honored One! If a Bodhisattva Mahasattva, in Prajna Paramita, whether practicing or contemplating, does not cling to form (material phenomena), does not perceive form arising, nor does not perceive form ceasing. Likewise, they do not cling to feeling, perception, volition, and consciousness, do not perceive feeling, perception, volition, and consciousness arising, nor do not perceive feeling, perception, volition, and consciousness ceasing. Why is that? If form has no arising, then it is not form; if form has no ceasing, then it is not form. This non-arising and form are not different, non-ceasing and form are also not different. If one speaks of form, it is the non-dual dharma. If feeling, perception, volition, and consciousness have no arising, then they are not feeling, perception, volition, and consciousness; if feeling, perception, volition, and consciousness have no ceasing, then they are not feeling, perception, volition, and consciousness. This non-arising and feeling, perception, volition, and consciousness are not different, non-ceasing and feeling, perception, volition, and consciousness are also not different. If one speaks of feeling, perception, volition, and consciousness, it is the non-dual dharma. World Honored One! After a Bodhisattva Mahasattva contemplates Prajna Paramita in this way, they will not cling to form, feeling, perception, volition, and consciousness, will not perceive them arising, nor will they perceive them ceasing. Even all dharmas and all characteristics are the same. Why is that? If form, feeling, perception, volition, and consciousness have no arising and no ceasing, then they are not form, feeling, perception, volition, and consciousness. This form, feeling, perception, volition, and consciousness and non-arising and non-ceasing are not different. If one speaks of form, feeling, perception, volition, and consciousness, it is the non-dual dharma.』", "At that time, the Venerable Sariputra said to Subhuti: 『As I understand the meaning of what you, Venerable Subhuti, have said, a Bodhisattva is a dharma of non-arising. If that is so, why does a Bodhisattva, for the benefit of sentient beings, have difficult practices and difficult thoughts?』", "Subhuti said: 『Sariputra! I do not wish for a Bodhisattva Mahasattva to have difficult practices and difficult thoughts.』" ] }
想。何以故？若有難行想，即不能利益無量無數眾生。若於一切眾生生易想、樂想、父想、母想及彼子想，如是即能利益無量無數眾生。菩薩摩訶薩於一切眾生當生如是想：『我於一切時、一切處解脫一切苦。一切眾生亦如是，於一切時、一切處解脫一切苦。於一切處不捨眾生，普令眾生解脫苦蘊，于諸心意不生過失。』菩薩摩訶薩于諸眾生若生如是心，即無難行行，無難行想。舍利子！菩薩摩訶薩應生如是心：『如我於一切時、一切處、一切種，畢竟無所有，不可得故。彼一切法，於一切時、一切處、一切種，亦畢竟無所有，不可得。』如是，即于內外一切法生無所有想。若菩薩摩訶薩以如是心行，即無難行行，無難行想。
「複次，尊者舍利子！汝先所言：『菩薩無生。』如是，如是！菩薩實無生。」
舍利子言：「若菩薩無生，彼菩薩法豈無生耶？」
須菩提言：「菩薩法亦無生。」
舍利子言：「若菩薩法無生者，彼一切智為無生不？」
須菩提言：「一切智無生。」
舍利子言：「一切智法為無生不？」
須菩提言：「一切智法亦無生。」
舍利子言：「若一切智法亦無生者，彼諸異生是無生不？」
須菩提言：「諸異生類亦復無生。」
【現代漢語翻譯】 現代漢語譯本：
應當這樣想。為什麼呢？如果抱持著難以實行的想法，就不能利益無量無數的眾生。如果對一切眾生生起容易的想法、快樂的想法、父親的想法、母親的想法以及他們子女的想法，這樣就能利益無量無數的眾生。菩薩摩訶薩對於一切眾生應當生起這樣的想法：『我在一切時間、一切地點解脫一切痛苦。一切眾生也應當如此，在一切時間、一切地點解脫一切痛苦。在任何地方都不捨棄眾生，普遍地令眾生解脫痛苦的蘊積，對於各種心意不產生過失。』菩薩摩訶薩如果對眾生生起這樣的心，就沒有難以實行的行為，也沒有難以實行的想法。舍利子（Śāriputra）！菩薩摩訶薩應當生起這樣的心：『正如我在一切時間、一切地點、一切種類中，畢竟是無所有，不可得的緣故。那些一切法，在一切時間、一切地點、一切種類中，也畢竟是無所有，不可得。』這樣，就對內外一切法生起無所有的想法。如果菩薩摩訶薩以這樣的心來修行，就沒有難以實行的行為，也沒有難以實行的想法。
「再者，尊者舍利子（Śāriputra）！你先前所說：『菩薩無生。』是這樣的，是這樣的！菩薩確實是無生的。」
舍利子（Śāriputra）說：「如果菩薩無生，那麼菩薩的法難道也沒有生嗎？」
須菩提（Subhūti）說：「菩薩的法也沒有生。」
舍利子（Śāriputra）說：「如果菩薩的法沒有生，那麼一切智（sarvajñatā）是無生的嗎？」
須菩提（Subhūti）說：「一切智（sarvajñatā）是無生的。」
舍利子（Śāriputra）說：「一切智（sarvajñatā）的法是無生的嗎？」
須菩提（Subhūti）說：「一切智（sarvajñatā）的法也是無生的。」
舍利子（Śāriputra）說：「如果一切智（sarvajñatā）的法也是無生的，那麼那些異生（pṛthagjana）是無生的嗎？」
須菩提（Subhūti）說：「各種異生類也都是無生的。」
【English Translation】 English version:
One should think in this way. Why is that? If one holds the thought of difficult practice, one cannot benefit immeasurable and countless sentient beings. If one generates thoughts of ease, joy, father, mother, and their children towards all sentient beings, then one can benefit immeasurable and countless sentient beings. A Bodhisattva-Mahasattva should generate such thoughts towards all sentient beings: 'I am liberated from all suffering at all times and in all places. All sentient beings should also be like this, liberated from all suffering at all times and in all places. In all places, do not abandon sentient beings, universally enabling sentient beings to be liberated from the accumulation of suffering, and do not generate faults in various intentions.' If a Bodhisattva-Mahasattva generates such a mind towards sentient beings, then there is no difficult practice, and no thought of difficult practice. Shariputra (Śāriputra)! A Bodhisattva-Mahasattva should generate such a mind: 'Just as I am ultimately without any existence and unattainable in all times, all places, and all kinds, so are all those dharmas ultimately without any existence and unattainable in all times, all places, and all kinds.' In this way, one generates the thought of non-existence towards all internal and external dharmas. If a Bodhisattva-Mahasattva practices with such a mind, then there is no difficult practice, and no thought of difficult practice.
「Furthermore, Venerable Shariputra (Śāriputra)! What you said earlier, 『Bodhisattvas are unborn,』 is true, it is true! Bodhisattvas are indeed unborn.」
Shariputra (Śāriputra) said, 「If Bodhisattvas are unborn, then are the dharmas of Bodhisattvas also unborn?」
Subhuti (Subhūti) said, 「The dharmas of Bodhisattvas are also unborn.」
Shariputra (Śāriputra) said, 「If the dharmas of Bodhisattvas are unborn, then is all-knowing wisdom (sarvajñatā) unborn?」
Subhuti (Subhūti) said, 「All-knowing wisdom (sarvajñatā) is unborn.」
Shariputra (Śāriputra) said, 「Are the dharmas of all-knowing wisdom (sarvajñatā) unborn?」
Subhuti (Subhūti) said, 「The dharmas of all-knowing wisdom (sarvajñatā) are also unborn.」
Shariputra (Śāriputra) said, 「If the dharmas of all-knowing wisdom (sarvajñatā) are also unborn, then are those ordinary beings (pṛthagjana) unborn?」
Subhuti (Subhūti) said, 「All kinds of ordinary beings are also unborn.」
又言：「彼異生法為無生不？」
須菩提言：「諸異生法亦即無生。」
尊者舍利子白鬚菩提言：「若菩薩菩薩法，一切智一切智法，異生異生法，皆無生者，彼菩薩摩訶薩得一切智即是無生，得無生耶？」
尊者須菩提言：「舍利子！我不欲令無生法有所得。何以故？無生法不可得故。」
舍利子言：「無生法不得無生耶？」
須菩提言：「如是，如是！無生法不得無生。」
舍利子言：「若彼法無生，無生亦無生不？」
須菩提言：「生法無生，無生亦無生。」
舍利子言：「若無生亦無生者，汝所言所樂說，為生為無生？」
須菩提言：「樂說亦無生。」舍利子言：「若樂說無生者，所言無生不？」須菩提言：「所言所樂說，一切皆無生。」
尊者舍利子贊須菩提言：「善哉，善哉！須菩提！汝于說法人中最勝第一。何以故？隨有所問而悉能答，于諸法相無動無壞。」
須菩提言：「舍利子！法本如是，佛諸弟子于無依止法中，隨有所問而悉能答，于諸法相無動無壞。何以故？一切法無所依止。」
舍利子白鬚菩提言：「若一切法無所依止，菩薩摩訶薩依何波羅蜜多？」
須菩提言：「依般若波羅蜜多。舍利子！當如實知，
【現代漢語翻譯】 現代漢語譯本 又有人問：『那些凡夫俗子的法是無生的嗎？』 須菩提回答說：『所有凡夫俗子的法，也都是無生的。』 尊者舍利子對須菩提說：『如果菩薩（菩薩，指追求覺悟的修行者）的法、一切智（一切智，指佛陀所具有的對一切事物和現象的完全理解）的法、凡夫俗子的法，都是無生的，那麼菩薩摩訶薩（菩薩摩訶薩，指偉大的菩薩）獲得一切智，也就是無生，是這樣嗎？』 尊者須菩提說：『舍利子！我不想讓無生法有所得。為什麼呢？因為無生法是不可得的。』 舍利子問：『無生法不能得到無生嗎？』 須菩提回答說：『是的，是的！無生法不能得到無生。』 舍利子問：『如果那個法是無生的，那麼無生也是無生的嗎？』 須菩提回答說：『生法是無生的，無生也是無生的。』 舍利子問：『如果無生也是無生的，那麼你所說所樂於說的，是生還是無生呢？』 須菩提回答說：『樂於說也是無生的。』舍利子問：『如果樂於說是無生的，那麼所說的也是無生的嗎？』須菩提回答說：『所說和所樂於說的，一切都是無生的。』 尊者舍利子讚歎須菩提說：『太好了，太好了！須菩提！你在說法的人中是最殊勝第一的。為什麼呢？因為你無論被問到什麼都能回答，對於諸法的實相，沒有動搖和破壞。』 須菩提說：『舍利子！法本來就是這樣的，佛陀的弟子們在無所依止的法中，無論被問到什麼都能回答，對於諸法的實相，沒有動搖和破壞。為什麼呢？因為一切法都沒有所依止。』 舍利子問須菩提說：『如果一切法都沒有所依止，那麼菩薩摩訶薩依什麼波羅蜜多（波羅蜜多，指到達彼岸的方法，即六度）呢？』 須菩提回答說：『依般若波羅蜜多（般若波羅蜜多，指智慧的完美）。舍利子！應當如實地知道，』
【English Translation】 English version Again, it was asked: 'Are those laws of ordinary beings unborn?' Subhuti replied: 'All laws of ordinary beings are also unborn.' The venerable Sariputra said to Subhuti: 'If the laws of Bodhisattvas (Bodhisattvas, beings who seek enlightenment), the laws of all-knowingness (all-knowingness, the complete understanding of all things and phenomena possessed by the Buddha), and the laws of ordinary beings are all unborn, then when a Bodhisattva Mahasattva (Bodhisattva Mahasattva, a great Bodhisattva) attains all-knowingness, it is also unborn, is that so?' The venerable Subhuti said: 'Sariputra! I do not wish to make the unborn law something that can be attained. Why? Because the unborn law is unattainable.' Sariputra asked: 'Can the unborn law not attain the unborn?' Subhuti replied: 'Yes, yes! The unborn law cannot attain the unborn.' Sariputra asked: 'If that law is unborn, is the unborn also unborn?' Subhuti replied: 'The law of birth is unborn, and the unborn is also unborn.' Sariputra asked: 'If the unborn is also unborn, then what you speak and delight in speaking, is it born or unborn?' Subhuti replied: 'Delighting in speaking is also unborn.' Sariputra asked: 'If delighting in speaking is unborn, then what is spoken is also unborn?' Subhuti replied: 'What is spoken and what is delighted in speaking, all are unborn.' The venerable Sariputra praised Subhuti, saying: 'Excellent, excellent! Subhuti! You are the most superior and foremost among those who preach the Dharma. Why? Because you can answer whatever is asked, and you are not moved or destroyed in the true nature of all dharmas.' Subhuti said: 'Sariputra! The Dharma is originally like this, the Buddha's disciples, in the Dharma of no reliance, can answer whatever is asked, and are not moved or destroyed in the true nature of all dharmas. Why? Because all dharmas have no reliance.' Sariputra asked Subhuti: 'If all dharmas have no reliance, then what Paramita (Paramita, the method of reaching the other shore, i.e., the six perfections) does a Bodhisattva Mahasattva rely on?' Subhuti replied: 'They rely on Prajnaparamita (Prajnaparamita, the perfection of wisdom). Sariputra! You should know this truthfully,'
彼一切法無依止故，諸波羅蜜多亦復如是。若菩薩摩訶薩聞此甚深般若波羅蜜多時，應作是念：『無說，無示，無聞，無得。』心無所動，無所求相、無所持相，當知是菩薩摩訶薩行無數般若波羅蜜多行不離是念。」
爾時，尊者舍利子白鬚菩提言：「云何菩薩摩訶薩行般若波羅蜜多不離是念？若菩薩摩訶薩不離是念，即得不離般若波羅蜜多行。若菩薩摩訶薩不離般若波羅蜜多行，即得不離是念。須菩提！若菩薩摩訶薩不離是行、不離是念者，彼一切眾生亦應得不離般若波羅蜜多行。何以故？一切眾生亦不離是行、不離是念。」
須菩提言：「舍利子！如汝所說，成就我義。何以故？眾生無性故，當知念亦無性；眾生離故，當知念亦離；眾生無心故，當知念亦無心；眾生無覺了故，當知念亦無覺了；眾生知如實義故，念亦知如實義。舍利子！我欲令諸菩薩摩訶薩如是行般若波羅蜜多。」
帝釋天主品第二
爾時，帝釋天主與四十千天眾俱來會中，四大天王與二十千天眾，娑婆世界主大梵天王與十千梵眾，凈居天子與千天眾，如是等皆來集會。彼諸天子所有業報光明，以佛威神勝光明故，皆悉不現。
是時帝釋天主白尊者須菩提言：「我等諸天乃至梵眾，皆悉來集，樂欲聽受尊者須菩提
【現代漢語翻譯】 現代漢語譯本 因為一切法都沒有依止之處，所以諸波羅蜜多（paramita，意為「到彼岸」）也是如此。如果菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）聽聞這甚深的般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」）時，應當這樣想：『沒有說，沒有指示，沒有聽聞，沒有獲得。』內心不為所動，不尋求任何表象，不執著任何表象，應當知道這位菩薩摩訶薩在修行無數的般若波羅蜜多時，不離這個念頭。 那時，尊者舍利子（Sariputra）對須菩提（Subhuti）說：『菩薩摩訶薩如何修行般若波羅蜜多而不離這個念頭？如果菩薩摩訶薩不離這個念頭，就能夠不離般若波羅蜜多的修行。如果菩薩摩訶薩不離般若波羅蜜多的修行，就能夠不離這個念頭。須菩提！如果菩薩摩訶薩不離這種修行、不離這個念頭，那麼一切眾生也應該能夠不離般若波羅蜜多的修行。為什麼呢？因為一切眾生也不離這種修行、不離這個念頭。』 須菩提說：『舍利子！正如你所說，成就了我的意思。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，應當知道念頭也是離散的；眾生沒有心，應當知道念頭也沒有心；眾生沒有覺知，應當知道念頭也沒有覺知；眾生知道如實的意義，念頭也知道如實的意義。舍利子！我希望讓諸菩薩摩訶薩這樣修行般若波羅蜜多。』 帝釋天主品第二 那時，帝釋天主（Sakra devanam indra）與四萬天眾一同來到會中，四大天王（Caturmaharajika）與兩萬天眾，娑婆世界（Saha world）主大梵天王（Mahabrahma）與一萬梵眾，凈居天子（Suddhavasa）與一千天眾，像這樣等等都來到這裡。那些天子們所有的業報光明，因為佛陀的威神光明更加殊勝，都完全不顯現了。 這時，帝釋天主對尊者須菩提說：『我們這些天人乃至梵眾，都聚集在這裡，樂意聽受尊者須菩提的教誨。』
【English Translation】 English version Because all dharmas (phenomena) have no basis of reliance, so too are the paramitas (perfections, meaning 'to the other shore'). If a Bodhisattva Mahasattva (great Bodhisattva) hears this profound Prajnaparamita (perfection of wisdom, meaning 'wisdom to the other shore'), they should think thus: 'There is no speaking, no showing, no hearing, no attaining.' The mind is unmoved, not seeking any appearance, not holding onto any appearance. It should be known that this Bodhisattva Mahasattva, in practicing countless Prajnaparamitas, does not depart from this thought. At that time, the Venerable Sariputra said to Subhuti: 'How does a Bodhisattva Mahasattva practice Prajnaparamita without departing from this thought? If a Bodhisattva Mahasattva does not depart from this thought, then they are able to not depart from the practice of Prajnaparamita. If a Bodhisattva Mahasattva does not depart from the practice of Prajnaparamita, then they are able to not depart from this thought. Subhuti! If a Bodhisattva Mahasattva does not depart from this practice, does not depart from this thought, then all sentient beings should also be able to not depart from the practice of Prajnaparamita. Why? Because all sentient beings also do not depart from this practice, do not depart from this thought.' Subhuti said: 'Sariputra! As you have said, it fulfills my meaning. Why? Because sentient beings have no self-nature, it should be known that thought also has no self-nature; sentient beings are detached, it should be known that thought is also detached; sentient beings have no mind, it should be known that thought also has no mind; sentient beings have no awareness, it should be known that thought also has no awareness; sentient beings know the true meaning, thought also knows the true meaning. Sariputra! I wish to have all Bodhisattva Mahasattvas practice Prajnaparamita in this way.' Chapter Two: Sakra Devanam Indra At that time, Sakra Devanam Indra (Lord of the Gods) came to the assembly with forty thousand devas (gods), the Four Heavenly Kings (Caturmaharajika) with twenty thousand devas, the Lord of the Saha world, Mahabrahma (Great Brahma) with ten thousand Brahma beings, the Suddhavasa (Pure Abode) devas with one thousand devas, and so on, all came here. The light of karmic retribution of those devas, because the Buddha's majestic light was even more superior, all completely disappeared. At this time, Sakra Devanam Indra said to the Venerable Subhuti: 'We, these devas and even the Brahma beings, have all gathered here, eager to listen to the teachings of the Venerable Subhuti.'
為諸菩薩摩訶薩宣說般若波羅蜜多，令諸菩薩云何安住？云何修學？云何相應？」
須菩提言：「憍尸迦！今此天子眾中，以佛威神加持力故，若有未發阿耨多羅三藐三菩提心者，應當發心。若已入正位者，即不堪任發阿耨多羅三藐三菩提心。何以故？彼于輪迴有所縛故。如是等人，若有能發阿耨多羅三藐三菩提心者，我亦隨喜勸令發心，于其善根使不斷絕。」
爾時世尊贊言：「善哉，善哉！須菩提！汝善勸導諸菩薩摩訶薩，令于般若波羅蜜多而得相應。」
須菩提白佛言：「世尊！佛于眾生有大恩德，我今為報佛恩故，如是勸導。何以故？過去如來、應供、正等正覺所有弟子，亦為報佛恩故勸導諸菩薩摩訶薩，令諸菩薩如其梵行住真實法，亦教成就般若波羅蜜多。以如是行故，發生無上智。世尊！我今亦如是攝受護持諸菩薩摩訶薩，以我如是攝受護持因緣力故，諸菩薩摩訶薩速得成就阿耨多羅三藐三菩提。」
爾時，尊者須菩提告帝釋天主言：「汝等諦聽！如理思惟。我今宣說菩薩摩訶薩般若波羅蜜多安住空法，令諸菩薩被大乘鎧，大乘莊嚴。當知般若波羅蜜多，所謂不住五蘊，不住眼根不住色境，不住眼識不住眼觸，亦復不住眼觸所生諸受。如是不住耳、鼻、舌、身、意根，不住聲、
【現代漢語翻譯】 現代漢語譯本：為諸位菩薩摩訶薩宣講般若波羅蜜多（智慧的完美），使這些菩薩如何安住？如何修學？如何相應？」 須菩提（佛陀的十大弟子之一，以解空第一著稱）說：「憍尸迦（帝釋天的別名）！現在這天子眾中，因為佛陀的威神加持力，如果有尚未發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，應當發起此心。如果已經進入正位（修行達到一定境界）的人，就不適合再發起阿耨多羅三藐三菩提心。為什麼呢？因為他們對於輪迴還有所束縛。像這樣的人，如果有能發起阿耨多羅三藐三菩提心的，我也隨喜讚歎，勸他們發心，使他們的善根不會斷絕。」 這時，世尊讚歎說：「好啊，好啊！須菩提！你善於勸導諸位菩薩摩訶薩，使他們能夠與般若波羅蜜多相應。」 須菩提對佛說：「世尊！佛陀對眾生有大恩德，我現在爲了報答佛恩，所以這樣勸導。為什麼呢？過去的如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人）的所有弟子，也是爲了報答佛恩，勸導諸位菩薩摩訶薩，使這些菩薩能夠按照他們的梵行（清凈的行為）安住于真實法，也教導他們成就般若波羅蜜多。因為這樣的修行，才能生起無上的智慧。世尊！我現在也這樣攝受護持諸位菩薩摩訶薩，因為我這樣攝受護持的因緣力量，諸位菩薩摩訶薩能夠快速成就阿耨多羅三藐三菩提。」 這時，尊者須菩提告訴帝釋天主說：「你們仔細聽！如理思維。我現在宣說菩薩摩訶薩般若波羅蜜多安住于空法，使諸位菩薩披上大乘的鎧甲，以大乘來莊嚴自己。應當知道般若波羅蜜多，就是不住於五蘊（色、受、想、行、識），不住于眼根，不住於色境，不住于眼識，不住于眼觸，也不住于眼觸所生的各種感受。像這樣不住于耳、鼻、舌、身、意根，不住于聲、
【English Translation】 English version: 'For the sake of the Bodhisattva Mahasattvas, explain the Prajnaparamita (Perfection of Wisdom), so that these Bodhisattvas may know how to abide, how to practice, and how to be in accordance?' Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said, 'Kausika (another name for Indra, the king of gods)! Now, among this assembly of gods, due to the power of the Buddha's majestic blessing, if there are those who have not yet generated the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), they should generate it. If there are those who have already entered the right position (reached a certain level of practice), they are not suitable to generate the mind of Anuttara-samyak-sambodhi again. Why? Because they are still bound by the cycle of rebirth. For such people, if there are those who can generate the mind of Anuttara-samyak-sambodhi, I also rejoice and encourage them to generate it, so that their roots of goodness will not be severed.' At that time, the World Honored One praised, 'Excellent, excellent! Subhuti! You are skilled in guiding the Bodhisattva Mahasattvas, enabling them to be in accordance with the Prajnaparamita.' Subhuti said to the Buddha, 'World Honored One! The Buddha has great kindness towards all beings. Now, in order to repay the Buddha's kindness, I guide them in this way. Why? The past Tathagatas (title of a Buddha), Arhats (worthy of offerings), Samyak-sambuddhas (fully enlightened ones), all their disciples also guided the Bodhisattva Mahasattvas in order to repay the Buddha's kindness, enabling these Bodhisattvas to abide in the true Dharma according to their Brahmacarya (pure conduct), and also taught them to achieve Prajnaparamita. Because of such practice, unsurpassed wisdom arises. World Honored One! Now I also embrace and protect the Bodhisattva Mahasattvas in this way. Because of the power of my embracing and protecting, the Bodhisattva Mahasattvas can quickly achieve Anuttara-samyak-sambodhi.' At that time, the Venerable Subhuti said to the Lord of the Devas, Indra, 'You all listen carefully! Reflect rationally. Now I will explain how the Bodhisattva Mahasattvas abide in the emptiness of the Dharma through Prajnaparamita, enabling the Bodhisattvas to be clad in the armor of the Mahayana (Great Vehicle), and to adorn themselves with the Mahayana. It should be known that Prajnaparamita means not abiding in the five skandhas (form, feeling, perception, mental formations, consciousness), not abiding in the eye faculty, not abiding in the object of sight, not abiding in eye consciousness, not abiding in eye contact, and also not abiding in the various feelings arising from eye contact. Likewise, not abiding in the ear, nose, tongue, body, and mind faculties, not abiding in sound,'
香、味、觸、法境，不住耳、鼻、舌、身、意識，不住耳觸乃至意觸，亦復不住耳觸乃至意觸所生諸受，不住地、水、火、風、空、識界，不住念處、正勤、神足、根、力、覺、道，不住須陀洹果，不住斯陀含果，不住阿那含果，不住阿羅漢果，不住緣覺果，不住佛地。以如是不住五蘊乃至不住佛地故，不住色、受、想、行、識若常若無常，不住色、受、想、行、識若苦若樂，不住色、受、想、行、識若空若不空，不住色、受、想、行、識若我若無我，不住色、受、想、行、識若凈若染，不住色法有所得空，不住受、想、行、識有所得空，不住須陀洹無為果，不住斯陀含無為果，不住阿那含無為果，不住阿羅漢無為果，不住緣覺無為果，不住佛法。不住須陀洹福田，不住須陀洹七往來身；不住斯陀含福田，不住斯陀含畢竟一來此世盡苦邊際；不住阿那含福田，不住阿那含不還此世于彼涅盤；不住阿羅漢福田，不住阿羅漢現世入于無餘涅盤；不住緣覺福田，不住緣覺出過聲聞不及佛地而趣涅盤；不住諸佛最上福田，不住佛法出過異生及聲聞、緣覺地，利益無量無數眾生，復令無量無數百千俱胝那庾多眾生，不趣聲聞、緣覺無餘涅盤，決定趣證正等正覺無上涅盤，建立佛事。諸如是等，皆悉不住。」
爾時，尊者舍
【現代漢語翻譯】 現代漢語譯本：對於香、味、觸、法這些境界，不住留在耳、鼻、舌、身、意識上，不住留在耳觸乃至意觸上，也不住在耳觸乃至意觸所產生的各種感受上；不住留在地、水、火、風、空、識這些界上；不住留在念處、正勤、神足、根、力、覺、道這些修行方法上；不住留在須陀洹果（預流果）上，不住留在斯陀含果（一來果）上，不住留在阿那含果（不還果）上，不住留在阿羅漢果（無學果）上，不住留在緣覺果上，不住留在佛的境界上。因為這樣不住留在五蘊乃至不住留在佛的境界的緣故，不住留在色、受、想、行、識是常還是無常，不住留在色、受、想、行、識是苦還是樂，不住留在色、受、想、行、識是空還是不空，不住留在色、受、想、行、識是我還是無我，不住留在色、受、想、行、識是清凈還是染污；不住留在認為色法有所得的空性上，不住留在認為受、想、行、識有所得的空性上；不住留在須陀洹的無為果上，不住留在斯陀含的無為果上，不住留在阿那含的無為果上，不住留在阿羅漢的無為果上，不住留在緣覺的無為果上，不住留在佛法上。不住留在須陀洹的福田上，不住留在須陀洹七次往返生死的身軀上；不住留在斯陀含的福田上，不住留在斯陀含必定只來此世一次就達到苦的邊際上；不住留在阿那含的福田上，不住留在阿那含不再返回此世而在彼處涅槃上；不住留在阿羅漢的福田上，不住留在阿羅漢今生就進入無餘涅槃上；不住留在緣覺的福田上，不住留在緣覺超出聲聞卻不及佛的境界而趨向涅槃上；不住留在諸佛最上的福田上，不住留在佛法超出凡夫以及聲聞、緣覺的境界，利益無量無數眾生，並且使無量無數百千俱胝那由他眾生，不趨向聲聞、緣覺的無餘涅槃，決定趨向證得正等正覺的無上涅槃，建立佛的事業。所有這些，都完全不住留。
那時，尊者舍利弗（智慧第一的佛陀弟子）
【English Translation】 English version: Regarding the realms of smell, taste, touch, and mental objects, one does not dwell in the ear, nose, tongue, body, or consciousness; one does not dwell in ear contact or even mind contact; nor does one dwell in the various feelings arising from ear contact or even mind contact. One does not dwell in the realms of earth, water, fire, wind, space, or consciousness. One does not dwell in the mindfulness, right effort, spiritual power, faculties, strengths, enlightenment factors, or the path. One does not dwell in the fruit of Srotapanna (stream-enterer), nor in the fruit of Sakrdagamin (once-returner), nor in the fruit of Anagamin (non-returner), nor in the fruit of Arhat (worthy one), nor in the fruit of Pratyekabuddha (solitary buddha), nor in the Buddha's realm. Because of not dwelling in the five aggregates and not dwelling even in the Buddha's realm, one does not dwell in whether form, feeling, perception, mental formations, and consciousness are permanent or impermanent; one does not dwell in whether form, feeling, perception, mental formations, and consciousness are suffering or happiness; one does not dwell in whether form, feeling, perception, mental formations, and consciousness are empty or not empty; one does not dwell in whether form, feeling, perception, mental formations, and consciousness are self or non-self; one does not dwell in whether form, feeling, perception, mental formations, and consciousness are pure or impure. One does not dwell in the emptiness of form as something attainable, nor does one dwell in the emptiness of feeling, perception, mental formations, and consciousness as something attainable. One does not dwell in the unconditioned fruit of Srotapanna, nor in the unconditioned fruit of Sakrdagamin, nor in the unconditioned fruit of Anagamin, nor in the unconditioned fruit of Arhat, nor in the unconditioned fruit of Pratyekabuddha, nor in the Dharma of the Buddha. One does not dwell in the field of merit of Srotapanna, nor in the body of Srotapanna that returns seven times; one does not dwell in the field of merit of Sakrdagamin, nor in the Sakrdagamin who will come to this world only once more to reach the end of suffering; one does not dwell in the field of merit of Anagamin, nor in the Anagamin who does not return to this world and attains Nirvana there; one does not dwell in the field of merit of Arhat, nor in the Arhat who enters into Parinirvana without remainder in this life; one does not dwell in the field of merit of Pratyekabuddha, nor in the Pratyekabuddha who surpasses the Sravakas (hearers) but does not reach the Buddha's realm and goes towards Nirvana; one does not dwell in the supreme field of merit of all Buddhas, nor in the Dharma of the Buddha that surpasses the realms of ordinary beings, Sravakas, and Pratyekabuddhas, benefiting immeasurable and countless beings, and also causing immeasurable and countless hundreds of thousands of kotis of nayutas of beings not to go towards the Parinirvana without remainder of Sravakas and Pratyekabuddhas, but to definitely go towards the attainment of the unsurpassed Nirvana of perfect and complete enlightenment, establishing the work of the Buddha. All these, one does not dwell in at all.
At that time, the Venerable Sariputra (the Buddha's disciple foremost in wisdom)
利子即起是念：「若諸如來出過異生及聲聞、緣覺地，利益無量無數眾生，復令無量無數百千俱胝那庾多眾生，不趣聲聞緣覺無餘涅盤，決定趣證正等正覺無上涅盤，建立佛事。于如是法皆不住者，當於何住？」
是時，尊者須菩提承佛威神，知其念已，即謂尊者舍利子言：「舍利子！于汝意云何？如來、應供、正等正覺有法可住不？」
舍利子言：「不也，須菩提！如來、應供、正等正覺無法可住。何以故？彼無住心名為如來，不住有為界，不住無為界，不住彼中故。」
須菩提告言：「如是，如是！舍利子！諸菩薩摩訶薩應當如彼如來、應供、正等正覺所住而住。如是住者，非有所住非無所住，非為決定非不決定。菩薩摩訶薩如是學者，而善安住無住相應。菩薩摩訶薩如是學者，是行般若波羅蜜多行。」
爾時，會中有諸天子作是思惟：「諸夜叉眾所有語言文字章句尚可了知，而尊者須菩提所說諸法，我等天眾無能解了。」
時，須菩提知諸天子于其色心所思念已，告諸天子言：「汝等當知，彼一切法無說，無示，無聞，無得，離諸分別，無所了知。」
是時諸天子眾復作是念：「如尊者須菩提所說，轉復難解，廣大深遠最上微妙，我等天眾難可得入。」
爾時，尊
【現代漢語翻譯】 現代漢語譯本：舍利子立刻產生這樣的想法：『如果諸佛如來超越了凡夫、聲聞（Shravaka，聽聞佛法而修行證果的人）、緣覺（Pratyekabuddha，靠自己領悟佛法而修行證果的人）的境界，利益了無量無數的眾生，又令無量無數百千俱胝那由他（俱胝：一千萬；那由他：一億）的眾生，不趨向聲聞、緣覺的無餘涅槃（Nirvana，佛教的最高境界，指脫離輪迴的狀態），決定趨向證得正等正覺（Samyak-sambuddha，完全覺悟的佛陀）的無上涅槃，建立佛的事業。對於這樣的法，都不執著的話，應當安住於何處呢？』 這時，尊者須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）憑藉佛陀的威神力，知道了他的想法，就對尊者舍利子（Sariputra，佛陀的十大弟子之一，以智慧第一著稱）說：『舍利子！你認為如何？如來、應供（Arhat，值得供養的人）、正等正覺有法可以安住嗎？』 舍利子說：『不，須菩提！如來、應供、正等正覺沒有法可以安住。為什麼呢？因為他們沒有執著的心，所以稱為如來，不住在有為界（Samsara，指因緣和合而生滅變化的世間），不住在無為界（Asamskrta，指不生不滅的真如實性），不住在任何地方。』 須菩提說：『是的，是的！舍利子！諸菩薩摩訶薩（Bodhisattva-mahasattva，發大心願，救度一切眾生的修行者）應當像如來、應供、正等正覺所安住的那樣安住。這樣安住的人，既不是有所住，也不是無所住，既不是決定，也不是不決定。菩薩摩訶薩這樣學習，就能善巧地安住于與無住相應的狀態。菩薩摩訶薩這樣學習，就是修行般若波羅蜜多（Prajnaparamita，以智慧到達彼岸）的修行。』 這時，會中有諸天子（Devaputra，天界的眾生）這樣思惟：『夜叉（Yaksa，一種鬼神）眾所說的語言文字章句尚且可以理解，而尊者須菩提所說的諸法，我們天眾卻無法理解。』 這時，須菩提知道諸天子心中所想，就告訴諸天子說：『你們應當知道，一切法都是不可說、不可示、不可聞、不可得的，遠離一切分別，沒有什麼可以了知的。』 這時，諸天子又這樣想：『像尊者須菩提所說的，更加難以理解，廣大深遠，最上微妙，我們天眾難以進入。』 這時，尊者
【English Translation】 English version: Then, Shariputra immediately had this thought: 'If the Tathagatas (Thus Come Ones, an epithet of the Buddha) transcend the realms of ordinary beings, Shravakas (Hearers, those who attain enlightenment by listening to the Buddha's teachings), and Pratyekabuddhas (Solitary Buddhas, those who attain enlightenment on their own), benefiting immeasurable and countless beings, and also cause immeasurable and countless hundreds of thousands of kotis (ten million) of nayutas (one hundred million) of beings not to pursue the Nirvana (the state of liberation from suffering and rebirth) without remainder of Shravakas and Pratyekabuddhas, but to definitely pursue the supreme Nirvana of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), establishing the Buddha's work. If they do not abide in such dharmas (teachings), where should they abide?' At that time, the Venerable Subhuti, through the Buddha's majestic power, knowing his thought, said to the Venerable Shariputra: 'Shariputra, what do you think? Do the Tathagata, Arhat (Worthy One, one who has attained enlightenment), Samyak-sambuddha (Perfectly Enlightened One) have a dharma in which to abide?' Shariputra said: 'No, Subhuti! The Tathagata, Arhat, Samyak-sambuddha have no dharma in which to abide. Why? Because they have no abiding mind, therefore they are called Tathagata, not abiding in the realm of the conditioned (Samsara, the cycle of birth and death), not abiding in the realm of the unconditioned (Asamskrta, the state beyond birth and death), not abiding in any of them.' Subhuti said: 'So it is, so it is! Shariputra! The Bodhisattva-mahasattvas (Great Bodhisattvas, beings who aspire to Buddhahood for the benefit of all beings) should abide as the Tathagata, Arhat, Samyak-sambuddha abide. Those who abide in this way neither abide in something nor in nothing, neither in the definite nor in the indefinite. Bodhisattva-mahasattvas who learn in this way will skillfully abide in accordance with non-abiding. Bodhisattva-mahasattvas who learn in this way are practicing the practice of Prajnaparamita (Perfection of Wisdom).' At that time, some devaputras (heavenly beings) in the assembly thought: 'The language, words, and phrases of the yakshas (a type of nature spirit) can still be understood, but the dharmas spoken by the Venerable Subhuti, we heavenly beings cannot understand.' Then, Subhuti, knowing the thoughts in the minds of the devaputras, said to them: 'You should know that all dharmas are unspeakable, unshowable, unhearable, unattainable, free from all discriminations, and there is nothing to be understood.' Then, the devaputras thought again: 'What the Venerable Subhuti has said is even more difficult to understand, vast and profound, most supreme and subtle, and difficult for us heavenly beings to enter.' At that time, the Venerable
者須菩提又復知諸天子心所念已，即時告言：「汝等當知，若欲得須陀洹果、欲住須陀洹果者，當住是忍。若欲得斯陀含果、欲住斯陀含果，若欲得阿那含果、欲住阿那含果，若欲得阿羅漢果、欲住阿羅漢果，若欲得緣覺果、欲住緣覺果，若欲得阿耨多羅三藐三菩提果、欲住阿耨多羅三藐三菩提果者，皆住是忍。」
時諸天子聞是說已，又復思惟：「當有何人能聽受尊者須菩提說法？」
時，須菩提承佛威神，又知其念，重複告言：「諸天子眾！汝等當知，彼諸幻人而能聽受我所說法。何以故？彼于諸法無聞無證。」
是時，諸天子眾白鬚菩提言：「云何，尊者！一切眾生為如幻不？」
須菩提言：「一切眾生皆悉如幻亦復如夢。所以者何？一切眾生與其幻夢無二無別。以如是故，彼一切法亦如幻夢。所有須陀洹、須陀洹果，斯陀含、斯陀含果，阿那含、阿那含果，阿羅漢、阿羅漢果，緣覺、緣覺果，皆如幻如夢，彼阿耨多羅三藐三菩提果亦如幻如夢。」
爾時，諸天子眾復白尊者須菩提言：「若阿耨多羅三藐三菩提說如幻夢者，彼涅盤法亦如幻夢耶？」
須菩提言：「如是！涅盤亦如幻夢，況余法耶？」
諸天子言：「彼涅盤法何故亦說如幻夢耶？」
須菩提言
【現代漢語翻譯】 現代漢語譯本： 須菩提又知道諸位天子心中所想，就立刻告訴他們說：『你們應當知道，如果想要得到須陀洹果（初果，入流果）、想要安住于須陀洹果，就應當安住于這種忍。如果想要得到斯陀含果（二果，一來果）、想要安住於斯陀含果，如果想要得到阿那含果（三果，不還果）、想要安住于阿那含果，如果想要得到阿羅漢果（四果，無學果）、想要安住于阿羅漢果，如果想要得到緣覺果（辟支佛果）、想要安住于緣覺果，如果想要得到阿耨多羅三藐三菩提果（無上正等正覺果）、想要安住于阿耨多羅三藐三菩提果，都應當安住于這種忍。』 當時，諸位天子聽了這些話后，又在思考：『會有什麼人能夠聽受尊者須菩提的說法呢？』 這時，須菩提憑藉佛的威神之力，又知道他們的想法，就再次告訴他們說：『諸位天子！你們應當知道，那些如幻的人才能聽受我所說的法。為什麼呢？因為他們對於一切法既沒有聽聞也沒有證悟。』 這時，諸位天子對須菩提說：『尊者，這是怎麼回事？一切眾生都如幻嗎？』 須菩提說：『一切眾生都如幻，也如夢。為什麼呢？因為一切眾生與幻和夢沒有兩樣，沒有差別。正因為如此，一切法也如幻如夢。所有須陀洹、須陀洹果，斯陀含、斯陀含果，阿那含、阿那含果，阿羅漢、阿羅漢果，緣覺、緣覺果，都如幻如夢，那阿耨多羅三藐三菩提果也如幻如夢。』 這時，諸位天子又對尊者須菩提說：『如果說阿耨多羅三藐三菩提如幻如夢，那麼涅槃法也如幻如夢嗎？』 須菩提說：『是的！涅槃也如幻如夢，更何況其他法呢？』 諸位天子說：『為什麼涅槃法也說如幻如夢呢？』 須菩提說：
【English Translation】 English version: Then Subhuti, knowing the thoughts in the minds of the devas, immediately said to them, 'You should know that if you wish to attain the Srotaapanna fruit (stream-enterer, the first stage of enlightenment), or wish to abide in the Srotaapanna fruit, you should abide in this patience. If you wish to attain the Sakrdagamin fruit (once-returner, the second stage of enlightenment), or wish to abide in the Sakrdagamin fruit, if you wish to attain the Anagamin fruit (non-returner, the third stage of enlightenment), or wish to abide in the Anagamin fruit, if you wish to attain the Arhat fruit (worthy one, the fourth and final stage of enlightenment), or wish to abide in the Arhat fruit, if you wish to attain the Pratyekabuddha fruit (solitary enlightened one), or wish to abide in the Pratyekabuddha fruit, if you wish to attain the Anuttara-samyak-sambodhi fruit (supreme perfect enlightenment), or wish to abide in the Anuttara-samyak-sambodhi fruit, you should all abide in this patience.' At that time, the devas, having heard these words, again pondered, 'Who will be able to listen to and receive the Dharma taught by the venerable Subhuti?' Then, Subhuti, empowered by the Buddha's majestic power, and knowing their thoughts, again said to them, 'Devas! You should know that those who are like illusions are able to listen to and receive the Dharma I teach. Why? Because they have neither heard nor realized anything about all dharmas.' At that time, the devas said to Subhuti, 'Venerable one, how is it that all sentient beings are like illusions?' Subhuti said, 'All sentient beings are like illusions and also like dreams. Why? Because all sentient beings are no different from illusions and dreams. Because of this, all dharmas are also like illusions and dreams. All Srotaapannas, Srotaapanna fruits, Sakrdagamins, Sakrdagamin fruits, Anagamins, Anagamin fruits, Arhats, Arhat fruits, Pratyekabuddhas, Pratyekabuddha fruits, are all like illusions and dreams, and the Anuttara-samyak-sambodhi fruit is also like an illusion and a dream.' Then, the devas again said to the venerable Subhuti, 'If Anuttara-samyak-sambodhi is said to be like an illusion and a dream, is Nirvana also like an illusion and a dream?' Subhuti said, 'Yes! Nirvana is also like an illusion and a dream, let alone other dharmas!' The devas said, 'Why is Nirvana also said to be like an illusion and a dream?' Subhuti said:
：「若復有法過涅盤者，我亦說為如幻如夢。何以故？而彼幻夢與涅盤法無二無別故。」
爾時，尊者舍利子、尊者滿慈子、尊者摩訶俱絺羅、尊者摩訶迦旃延、尊者摩訶迦葉，如是等大聲聞眾，並諸菩薩摩訶薩眾，俱白尊者須菩提言：「如尊者所說般若波羅蜜多，何人能受其義？」
是時阿難即告眾言：「所有不退轉菩薩摩訶薩具正見人，及彼漏盡諸阿羅漢，當知是等於須菩提所說般若波羅蜜多能受其義。」
爾時須菩提告諸眾言：「我所說般若波羅蜜多無能受者。何以故？此中無法宣說，無法表示，無所分別，無所了知。以無說示無了知故，般若波羅蜜多，如是宣說，如是聽受。」
是時，帝釋天主即作是念：「今尊者須菩提宣說如是甚深正法，我當化諸妙華以散其上。」作是念已，即時化出無數妙華，散於尊者須菩提上。
是時，須菩提即作是念：「此所化出無數妙華，我於三十三天上曾所未見，此華殊妙，非樹所生。」
時，帝釋天主知尊者須菩提心所念已，即白鬚菩提言：「此華非生法。何以故？不從心生、不從樹出。」
須菩提言：「憍尸迦！此華若不從樹生，又非心出者，即是無生。若其無生，即不名華。」
帝釋天主即作是念：「此尊者須菩提智
【現代漢語翻譯】 現代漢語譯本： 『如果還有什麼法超過涅槃（Nirvana，佛教的最高境界，指解脫生死輪迴的狀態），我也會說它如幻如夢。為什麼呢？因為那幻夢與涅槃的法沒有絲毫差別。』
當時，尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）、尊者滿慈子（Purna Maitrayaniputra，佛陀十大弟子之一，以說法著稱）、尊者摩訶俱絺羅（Mahakautilya，佛陀弟子，以辯才著稱）、尊者摩訶迦旃延（Mahakatyayana，佛陀十大弟子之一，以論議著稱）、尊者摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以頭陀苦行著稱）等大聲聞眾，以及諸位菩薩摩訶薩（Bodhisattva-Mahasattva，發大乘心，救度眾生的菩薩）們，一同對尊者須菩提（Subhuti，佛陀十大弟子之一，以解空第一著稱）說：『像您所說的般若波羅蜜多（Prajnaparamita，意為「智慧的完美」，指超越世俗智慧的最高智慧），什麼人能夠領會其中的含義呢？』
這時，阿難（Ananda，佛陀十大弟子之一，以多聞第一著稱）就告訴大家說：『所有不退轉的菩薩摩訶薩，具有正見的人，以及那些已經斷盡煩惱的阿羅漢（Arhat，佛教修行者所能達到的最高果位），應當知道他們能夠領會須菩提所說的般若波羅蜜多的含義。』
當時，須菩提告訴大家說：『我所說的般若波羅蜜多，沒有人能夠真正領會。為什麼呢？因為其中沒有可以宣說的，沒有可以表示的，沒有可以分別的，也沒有可以了知的。因為沒有宣說和了知，所以般若波羅蜜多，就是這樣宣說，這樣聽受。』
這時，帝釋天主（Sakra，佛教護法神，天界之主）就想：『現在尊者須菩提宣說如此甚深的佛法，我應當化現各種美妙的花朵來散佈在他身上。』這樣想著，就立刻化現出無數美妙的花朵，散佈在尊者須菩提的身上。
這時，須菩提就想：『這些化現出來的無數美妙的花朵，我在三十三天（Trayastrimsa，佛教欲界六天之一）上從未見過，這些花朵如此殊勝美妙，不是樹木所生。』
這時，帝釋天主知道尊者須菩提心中所想，就對須菩提說：『這些花朵不是由生而有的。為什麼呢？它們不是從心中生出，也不是從樹木中長出。』
須菩提說：『憍尸迦（Kausika，帝釋天的別名）！這些花如果不是從樹木中生出，又不是從心中生出，那就是無生。如果無生，就不能稱之為花。』
帝釋天主就想：『這位尊者須菩提的智慧真是不可思議！』
【English Translation】 English version: 'If there were any dharma (law, teaching) that surpasses Nirvana (the ultimate state of liberation), I would also say it is like a phantom or a dream. Why? Because that phantom or dream is no different from the dharma of Nirvana.'
At that time, the venerable Sariputra (one of the Buddha's ten principal disciples, known for his wisdom), the venerable Purna Maitrayaniputra (one of the Buddha's ten principal disciples, known for his eloquence), the venerable Mahakautilya (a disciple of the Buddha, known for his debating skills), the venerable Mahakatyayana (one of the Buddha's ten principal disciples, known for his analytical skills), the venerable Mahakasyapa (one of the Buddha's ten principal disciples, known for his ascetic practices), and other great Sravakas (disciples who have attained enlightenment through listening to the Buddha's teachings), along with many Bodhisattva-Mahasattvas (great beings who are on the path to Buddhahood), all said to the venerable Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness): 'As you have explained the Prajnaparamita (the perfection of wisdom, the highest wisdom that transcends worldly knowledge), who can comprehend its meaning?'
Then Ananda (one of the Buddha's ten principal disciples, known for his excellent memory) told the assembly: 'All non-retrogressing Bodhisattva-Mahasattvas, those who have right view, and those Arhats (enlightened beings who have eradicated all defilements) who have exhausted their outflows, should know that they can comprehend the meaning of the Prajnaparamita as explained by Subhuti.'
At that time, Subhuti told the assembly: 'There is no one who can truly comprehend the Prajnaparamita that I have spoken of. Why? Because there is nothing to be spoken, nothing to be indicated, nothing to be distinguished, and nothing to be known. Because there is no speaking and no knowing, the Prajnaparamita is thus spoken and thus heard.'
At that time, Sakra (the king of the gods in Buddhist cosmology) thought: 'Now that the venerable Subhuti is expounding such profound Dharma, I should transform into various exquisite flowers and scatter them upon him.' Having thought this, he immediately transformed into countless exquisite flowers and scattered them upon the venerable Subhuti.
At that time, Subhuti thought: 'These countless exquisite flowers that have been transformed, I have never seen them in the Trayastrimsa Heaven (one of the heavens in Buddhist cosmology). These flowers are so extraordinary and beautiful, they are not born from trees.'
At that time, Sakra, knowing what the venerable Subhuti was thinking, said to Subhuti: 'These flowers are not born from anything. Why? They are not born from the mind, nor do they come from trees.'
Subhuti said: 'Kausika (another name for Sakra)! If these flowers are not born from trees, nor do they come from the mind, then they are unborn. If they are unborn, then they cannot be called flowers.'
Sakra then thought: 'The wisdom of this venerable Subhuti is truly inconceivable!'
慧甚深，于名句文而善宣說，隨其所說，不壞假名說如實義。」作是念已，即白鬚菩提言：「如尊者所說，菩薩摩訶薩應如是學。」
爾時，尊者須菩提告帝釋天主言：「憍尸迦！如是，如是！菩薩摩訶薩當如是學。如是學者，不學須陀洹果、不學斯陀含果、不學阿那含果、不學阿羅漢果、不學緣覺果。若不學如是果，是即學一切智安住佛法。如是安住者，即學無量無邊佛法。如是學者，雖學色法無所增減，雖學受、想、行、識亦無所增減。若於色、受、想、行、識不增減學者，即不取色學，不取受、想、行、識學。不捨色學，不捨受、想、行、識學。若法無取無舍即法無生無滅，若了一切法無取無舍無生無滅，如是學者，是即名為學一切智出生一切智。」
爾時，尊者舍利子白鬚菩提言：「若菩薩摩訶薩於法無所取，故學無生滅，故學者彼一切智亦無所取，故學無生滅，故學菩薩摩訶薩。若如是學者，當爲修學一切智不？」須菩提言：「如是，如是！彼一切智乃至一切佛法，無所取、無生滅，如是修學者，是為菩薩摩訶薩學一切智。」
爾時，帝釋天主白尊者舍利子言：「菩薩摩訶薩般若波羅蜜多，當於何求？」
舍利子言：「憍尸迦！菩薩摩訶薩般若波羅蜜多，當於須菩提所轉中求。」
【現代漢語翻譯】 現代漢語譯本：'智慧如此深邃，對於名相語句能夠善巧宣說，並且隨著所說的內容，不破壞假名而宣說真實的意義。'這樣想著，就對須菩提說：'正如尊者所說，菩薩摩訶薩應當這樣學習。' 這時，尊者須菩提告訴帝釋天主說：'憍尸迦（Indra，天神之王）！是的，是的！菩薩摩訶薩應當這樣學習。這樣學習的人，不學習須陀洹果（Srota-apanna，入流果），不學習斯陀含果（Sakrdagamin，一來果），不學習阿那含果（Anagamin，不還果），不學習阿羅漢果（Arhat，無學果），不學習緣覺果（Pratyekabuddha，獨覺果）。如果不學習這些果位，那就是學習一切智（Sarvajna，佛陀的智慧）而安住于佛法。這樣安住的人，就是學習無量無邊的佛法。這樣學習的人，雖然學習色法（Rupa，物質現象）卻無所增減，雖然學習受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）也無所增減。如果對於色、受、想、行、識不增減地學習，那就是不執取色來學習，不執取受、想、行、識來學習。不捨棄色來學習，不捨棄受、想、行、識來學習。如果法無所執取也無所捨棄，那麼法就是無生無滅的。如果了知一切法無所執取、無所捨棄、無生無滅，這樣學習的人，就叫做學習一切智，出生一切智。' 這時，尊者舍利子對須菩提說：'如果菩薩摩訶薩對於法無所執取，所以學習無生滅，因此學習一切智也無所執取，所以學習無生滅，所以學習菩薩摩訶薩。如果這樣學習，應當是爲了修學一切智嗎？'須菩提說：'是的，是的！一切智乃至一切佛法，無所執取、無生滅，這樣修學的人，就是菩薩摩訶薩學習一切智。' 這時，帝釋天主對尊者舍利子說：'菩薩摩訶薩的般若波羅蜜多（Prajnaparamita，智慧的完美），應當在哪裡求得？' 舍利子說：'憍尸迦！菩薩摩訶薩的般若波羅蜜多，應當在須菩提所宣說的地方求得。'
【English Translation】 English version: 'His wisdom is so profound, he is skilled in expounding on names and phrases, and in accordance with what he says, he does not destroy conventional terms while explaining the true meaning.' Having thought this, he then said to Subhuti: 'As the venerable one has said, a Bodhisattva Mahasattva should learn in this way.' At that time, the venerable Subhuti said to Indra, the lord of the gods: 'Kausika (Indra)! Yes, yes! A Bodhisattva Mahasattva should learn in this way. One who learns in this way does not learn the fruit of Srota-apanna (stream-enterer), does not learn the fruit of Sakrdagamin (once-returner), does not learn the fruit of Anagamin (non-returner), does not learn the fruit of Arhat (worthy one), and does not learn the fruit of Pratyekabuddha (solitary realizer). If one does not learn these fruits, then one is learning all-knowing wisdom (Sarvajna) and abiding in the Dharma. One who abides in this way is learning immeasurable and boundless Dharma. One who learns in this way, although learning about form (Rupa), does not increase or decrease it; although learning about feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana), one also does not increase or decrease them. If one learns about form, feeling, perception, volition, and consciousness without increasing or decreasing them, then one is not grasping form to learn, and not grasping feeling, perception, volition, and consciousness to learn. One is not abandoning form to learn, and not abandoning feeling, perception, volition, and consciousness to learn. If a dharma has no grasping and no abandoning, then that dharma is without arising and without ceasing. If one understands that all dharmas have no grasping, no abandoning, no arising, and no ceasing, then one who learns in this way is called learning all-knowing wisdom and giving birth to all-knowing wisdom.' At that time, the venerable Sariputra said to Subhuti: 'If a Bodhisattva Mahasattva does not grasp at dharmas, therefore learns about non-arising and non-ceasing, and therefore does not grasp at all-knowing wisdom, and therefore learns about non-arising and non-ceasing, and therefore learns as a Bodhisattva Mahasattva. If one learns in this way, should it be for the purpose of cultivating all-knowing wisdom?' Subhuti said: 'Yes, yes! All-knowing wisdom and even all the Buddha's teachings have no grasping and no arising and ceasing. One who cultivates in this way is a Bodhisattva Mahasattva learning all-knowing wisdom.' At that time, Indra, the lord of the gods, said to the venerable Sariputra: 'Where should a Bodhisattva Mahasattva seek Prajnaparamita (perfection of wisdom)?' Sariputra said: 'Kausika! A Bodhisattva Mahasattva should seek Prajnaparamita in what Subhuti expounds.'
帝釋天主言：「尊者舍利子！彼須菩提所說般若波羅蜜多，是何神力所加持故？」
舍利子言：「憍尸迦！當知是佛神力所加持故。」
是時，尊者須菩提告帝釋天主言：「我所說般若波羅蜜多，當知皆是如來神力所加持故。所言菩薩摩訶薩般若波羅蜜多當於何求者，當知菩薩摩訶薩般若波羅蜜多，不應於色中求，不應離色中求。如是，不應于受、想、行、識中求，不應離受、想、行、識中求。何以故？色非般若波羅蜜多，離色亦非般若波羅蜜多；受、想、行、識非般若波羅蜜多，離受、想、行、識亦非般若波羅蜜多。」
帝釋天主言：「尊者須菩提！大波羅蜜多是般若波羅蜜多耶？無量波羅蜜多是般若波羅蜜多耶？無邊波羅蜜多是般若波羅蜜多耶？」
須菩提言：「如是，如是！憍尸迦！大波羅蜜多是謂般若波羅蜜多，無量波羅蜜多是謂般若波羅蜜多，無邊波羅蜜多是謂般若波羅蜜多。何以故？色廣大故，般若波羅蜜多亦廣大；受、想、行、識廣大故，般若波羅蜜多亦廣大。色、受、想、行、識無量故，般若波羅蜜多亦無量。色、受、想、行、識無邊故，般若波羅蜜多亦無邊。
「複次，憍尸迦！緣無邊故，即般若波羅蜜多無邊。以般若波羅蜜多無邊故，眾生亦無邊。以何
【現代漢語翻譯】 現代漢語譯本 帝釋天主（Indra，天神之王）問：『尊者舍利子（Sariputra，佛陀十大弟子之一）！須菩提（Subhuti，佛陀十大弟子之一）所說的般若波羅蜜多（Prajnaparamita，智慧的完美）是依靠什麼神力加持的呢？』 舍利子回答說：『憍尸迦（Kausika，帝釋天的別名）！應當知道這是佛的神力所加持的。』 這時，尊者須菩提告訴帝釋天主說：『我所說的般若波羅蜜多，應當知道都是如來（Tathagata，佛陀的稱號）的神力所加持的。至於說菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）的般若波羅蜜多應當在哪裡求得，應當知道菩薩摩訶薩的般若波羅蜜多，不應該在色（rupa，物質現象）中求，不應該離開色中求。同樣，不應該在受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）中求，不應該離開受、想、行、識中求。為什麼呢？因為色不是般若波羅蜜多，離開色也不是般若波羅蜜多；受、想、行、識不是般若波羅蜜多，離開受、想、行、識也不是般若波羅蜜多。』 帝釋天主問：『尊者須菩提！羅蜜多（paramita，到達彼岸）是般若波羅蜜多嗎？無量波羅蜜多是般若波羅蜜多嗎？無邊波羅蜜多是般若波羅蜜多嗎？』 須菩提回答說：『是的，是的！憍尸迦！羅蜜多就是般若波羅蜜多，無量波羅蜜多就是般若波羅蜜多，無邊波羅蜜多就是般若波羅蜜多。為什麼呢？因為色廣大，所以般若波羅蜜多也廣大；受、想、行、識廣大，所以般若波羅蜜多也廣大。色、受、想、行、識無量，所以般若波羅蜜多也無量。色、受、想、行、識無邊，所以般若波羅蜜多也無邊。』 『再者，憍尸迦！因為緣（pratyaya，條件）是無邊的，所以般若波羅蜜多也是無邊的。因為般若波羅蜜多是無邊的，所以眾生也是無邊的。』
【English Translation】 English version Lord Sakra, ruler of the gods, said: 'Venerable Sariputra! By what divine power is the Prajnaparamita (Perfection of Wisdom) spoken by Subhuti (one of the Buddha's ten great disciples) sustained?' Sariputra replied: 'Kausika (another name for Sakra)! Know that it is sustained by the divine power of the Buddha.' At that time, the Venerable Subhuti said to Lord Sakra: 'Know that the Prajnaparamita I speak of is all sustained by the divine power of the Tathagata (the Buddha). As for where a Bodhisattva-mahasattva (a great Bodhisattva) should seek Prajnaparamita, know that a Bodhisattva-mahasattva's Prajnaparamita should not be sought in form (rupa), nor should it be sought apart from form. Likewise, it should not be sought in feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), nor should it be sought apart from feeling, perception, mental formations, or consciousness. Why is this? Because form is not Prajnaparamita, nor is that which is apart from form Prajnaparamita; feeling, perception, mental formations, and consciousness are not Prajnaparamita, nor is that which is apart from feeling, perception, mental formations, or consciousness Prajnaparamita.' Lord Sakra asked: 'Venerable Subhuti! Is paramita (perfection) Prajnaparamita? Is immeasurable paramita Prajnaparamita? Is boundless paramita Prajnaparamita?' Subhuti replied: 'Yes, yes! Kausika! Paramita is called Prajnaparamita, immeasurable paramita is called Prajnaparamita, and boundless paramita is called Prajnaparamita. Why is this? Because form is vast, therefore Prajnaparamita is also vast; feeling, perception, mental formations, and consciousness are vast, therefore Prajnaparamita is also vast. Form, feeling, perception, mental formations, and consciousness are immeasurable, therefore Prajnaparamita is also immeasurable. Form, feeling, perception, mental formations, and consciousness are boundless, therefore Prajnaparamita is also boundless.' 'Furthermore, Kausika! Because conditions (pratyaya) are boundless, therefore Prajnaparamita is also boundless. Because Prajnaparamita is boundless, therefore sentient beings are also boundless.'
義故名緣無邊？所謂色、受、想、行、識前際不可得，中際不可得，后際不可得；乃至一切法，於前后中際亦不可得。以是義故名緣無邊，即般若波羅蜜多無邊。又復以何義故說眾生無邊？憍尸迦！當知前後中際無眾生可得。」
帝釋天主言：「云何，須菩提！彼眾生界豈無邊耶？」
須菩提言：「眾生無量算數不及，以是義故眾生無邊。」
帝釋天主復白尊者須菩提言：「所言眾生者，以何義故名為眾生？」
須菩提言：「一切法義是眾生義。憍尸迦！于汝意云何？當說何義為眾生義？」
帝釋天主言：「如我意者，非法義是眾生義，非非法義是眾生義，當知眾生無本、無因、無我、無緣，而以方便立彼名字。」
須菩提言：「憍尸迦！我先所說眾生無邊，于汝意云何？實有眾生可說可示不？」
帝釋天主言：「不也，須菩提！」
時須菩提言：「若諸眾生無有其實、不可說示者，是故我說眾生無邊。憍尸迦！假使如來、應供、正等正覺住壽如兢伽沙劫，以方便語言，說一切眾生——若已生，若現生，若當生；若已滅，若現滅，若當滅——而能說其邊際不？」
帝釋天主言：「不也，須菩提！何以故？一切眾生本來清凈。」
須菩提言：「如是！眾
【現代漢語翻譯】 現代漢語譯本 為什麼說『緣』是無邊的呢？因為所謂的色（物質）、受（感受）、想（思維）、行（意志）、識（意識）這五蘊，它們的前際（過去）、中際（現在）、后際（未來）都是不可得的；乃至一切法，在前後中際也都是不可得的。因為這個道理，所以說『緣』是無邊的，也就是般若波羅蜜多（智慧的完美）是無邊的。又因為什麼道理說眾生是無邊的呢？憍尸迦（帝釋天的別名）！你應該知道，在過去、現在、未來這三際中，沒有眾生可以被找到。 帝釋天主問：『須菩提（佛陀的弟子）！那麼，眾生的界限難道不是無邊的嗎？』 須菩提回答說：『眾生的數量是無法計算的，因此說眾生是無邊的。』 帝釋天主又問尊者須菩提：『所說的眾生，是根據什麼道理被稱為眾生的呢？』 須菩提回答說：『一切法的意義就是眾生的意義。憍尸迦！你認為呢？應該用什麼意義來解釋眾生的意義呢？』 帝釋天主說：『依我看來，非法的意義是眾生的意義，非非法的意義也是眾生的意義。應該知道，眾生沒有根本、沒有原因、沒有自我、沒有緣起，只是爲了方便才安立了這些名字。』 須菩提說：『憍尸迦！我之前所說的眾生無邊，你認為呢？真的有眾生可以被說出或被指明嗎？』 帝釋天主回答說：『不是的，須菩提！』 這時，須菩提說：『如果眾生沒有真實的存在，不能被說出或被指明，所以我說眾生是無邊的。憍尸迦！假設如來（佛陀的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人）的壽命像恒河沙劫（極長的時間）一樣長，用方便的語言來說一切眾生——無論是已經出生的，還是正在出生的，還是將要出生的；無論是已經滅度的，還是正在滅度的，還是將要滅度的——能夠說出他們的邊際嗎？』 帝釋天主回答說：『不能，須菩提！為什麼呢？因為一切眾生本來就是清凈的。』 須菩提說：『是的，眾生本來就是清凈的。』
【English Translation】 English version For what reason is 'condition' said to be boundless? It is because the so-called five aggregates of form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana), their past (former), present (middle), and future (latter) limits are unattainable; and even all dharmas (phenomena), their past, present, and future limits are also unattainable. Because of this reason, it is said that 'condition' is boundless, which is to say that Prajnaparamita (perfection of wisdom) is boundless. Furthermore, for what reason is it said that sentient beings are boundless? Kausika (another name for Indra)! You should know that in the past, present, and future, no sentient being can be found. The Lord of the Devas, Indra, asked: 'Subhuti (a disciple of the Buddha)! Then, is the realm of sentient beings not boundless?' Subhuti replied: 'The number of sentient beings is immeasurable, therefore it is said that sentient beings are boundless.' The Lord of the Devas, Indra, again asked the Venerable Subhuti: 'What is the reason that sentient beings are called sentient beings?' Subhuti replied: 'The meaning of all dharmas is the meaning of sentient beings. Kausika! What do you think? What meaning should be used to explain the meaning of sentient beings?' The Lord of the Devas, Indra, said: 'In my opinion, the meaning of non-dharma is the meaning of sentient beings, and the meaning of non-non-dharma is also the meaning of sentient beings. It should be known that sentient beings have no root, no cause, no self, and no condition, and these names are established only for convenience.' Subhuti said: 'Kausika! What do you think about what I said earlier, that sentient beings are boundless? Are there really sentient beings that can be spoken of or pointed out?' The Lord of the Devas, Indra, replied: 'No, Subhuti!' Then Subhuti said: 'If sentient beings have no real existence, cannot be spoken of or pointed out, therefore I say that sentient beings are boundless. Kausika! Suppose the Tathagata (title of the Buddha), Arhat (worthy of offering), Samyaksambuddha (fully enlightened one) lived for as many kalpas (eons) as the sands of the Ganges River, and used expedient language to speak of all sentient beings—whether they have already been born, are being born, or will be born; whether they have already passed away, are passing away, or will pass away—could they speak of their limits?' The Lord of the Devas, Indra, replied: 'No, Subhuti! Why? Because all sentient beings are originally pure.' Subhuti said: 'That is so! Sentient beings are originally pure.'
生無邊故，當知般若波羅蜜多亦無邊。」
是時，會中帝釋天主，大梵天王及大世主並余諸天、天女、神仙眾等，俱白佛言：「快哉，善哉！如來出世，尊者須菩提能善宣說般若波羅蜜多，菩薩摩訶薩受持此法，若不離諸佛如來般若波羅蜜多者，我當尊敬如諸佛想。」
爾時，世尊告帝釋天主，大梵天王並餘一切天仙眾言：「如是，如是！汝等當知，我于往昔最上燈城燃燈如來、應供、正等正覺所修菩提行，我于爾時亦不離般若波羅蜜多。彼燃燈如來即為我授阿耨多羅三藐三菩提記，作如是言：『汝于來世過阿僧祇劫當得成佛，號釋迦牟尼如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』」
是時，帝釋天主並諸天眾，俱白佛言：「希有，世尊！希有，善逝！此般若波羅蜜多能攝一切智，菩薩摩訶薩當如是學。」
寶塔功德品第三之一
爾時，世尊普告四眾——苾芻、苾芻尼、優婆塞、優婆夷——帝釋天主等欲界諸天眾，大梵天王等色界諸天眾，乃至色究竟天一切天子眾：「汝等當知，若有善男子、善女人，於此甚深般若波羅蜜多法門能聽受讀誦，如說修行者，是人不為魔及魔民、人非人等伺得其便，不為惡毒所能傷害，不以橫夭舍其壽命。
【現代漢語翻譯】 現代漢語譯本：『因為眾生是無邊的，所以應當知道般若波羅蜜多（智慧的完美）也是無邊的。』 當時，法會中的帝釋天主（Indra，天神之王），大梵天王（Brahma，創造之神）以及大世主（Mahāpati，世界之主）和其餘諸天、天女、神仙等，都對佛說：『太好了，太好了！如來（Tathāgata，佛的稱號）出世，尊者須菩提（Subhūti，佛陀的弟子）能夠善於宣說般若波羅蜜多，菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）受持此法，如果不離開諸佛如來的般若波羅蜜多，我應當像尊敬諸佛一樣尊敬他們。』 那時，世尊（Bhagavān，佛的稱號）告訴帝釋天主、大梵天王以及其餘一切天仙眾說：『是的，是的！你們應當知道，我過去在最上燈城燃燈如來（Dīpaṃkara，過去佛）應供（Arhat，值得供養的人）、正等正覺（Samyaksaṃbuddha，完全覺悟者）那裡修行菩提行（bodhi-caryā，成佛之道）時，我那時也沒有離開般若波羅蜜多。那位燃燈如來就為我授阿耨多羅三藐三菩提記（anuttarā-samyak-saṃbodhi，無上正等正覺的預言），這樣說：『你將來經過阿僧祇劫（asaṃkhya，無數）后將成佛，號釋迦牟尼如來（Śākyamuni，佛陀的本名）、應供、正等正覺、明行足（vidyā-caraṇa-saṃpanna，智慧和行為圓滿）、善逝（Sugata，善於到達彼岸）、世間解（lokavid，瞭解世間）、無上士（anuttara，無上的人）、調御丈夫（puruṣa-damya-sārathi，調御眾生的人）、天人師（śāstā deva-manusyānām，天人和人類的導師）、佛（Buddha，覺悟者）、世尊。』 當時，帝釋天主和諸天眾，都對佛說：『稀有啊，世尊！稀有啊，善逝！這般若波羅蜜多能夠攝取一切智慧，菩薩摩訶薩應當這樣學習。』 寶塔功德品第三之一 那時，世尊普遍告訴四眾——比丘（bhikṣu，出家男眾）、比丘尼（bhikṣuṇī，出家女眾）、優婆塞（upāsaka，在家男眾）、優婆夷（upāsikā，在家女眾）——帝釋天主等欲界諸天眾，大梵天王等色界諸天眾，乃至色究竟天（Akaniṣṭha，色界最高層天）一切天子眾：『你們應當知道，如果有善男子、善女人，對於這甚深般若波羅蜜多法門能夠聽受讀誦，如所說修行的人，這個人不會被魔（māra，障礙修行的惡魔）以及魔民、人非人等伺機得便，不會被惡毒所傷害，不會因橫禍而捨棄壽命。
【English Translation】 English version: 『Because beings are boundless, it should be known that Prajñāpāramitā (the perfection of wisdom) is also boundless.』 At that time, in the assembly, the lord of the gods, Indra (king of the gods), the great Brahma (the creator god), and the great world lord (Mahāpati, lord of the world), along with other gods, goddesses, and immortals, all said to the Buddha: 『Excellent, excellent! The Tathāgata (the Buddha's title) has appeared in the world, and the venerable Subhūti (Buddha's disciple) is able to skillfully expound Prajñāpāramitā. If Bodhisattva-mahāsattvas (great Bodhisattvas) uphold this Dharma and do not depart from the Prajñāpāramitā of all Buddhas, I shall respect them as I would respect all Buddhas.』 Then, the Bhagavan (the Buddha's title) said to Indra, the great Brahma, and all the other celestial beings: 『So it is, so it is! You should know that when I was practicing the Bodhi path (bodhi-caryā, the path to enlightenment) in the city of the supreme lamp, under the Tathāgata Dīpaṃkara (a past Buddha), the Arhat (worthy of offerings), the Samyaksaṃbuddha (fully enlightened one), I did not depart from Prajñāpāramitā at that time. That Dīpaṃkara Tathāgata then gave me the prediction of anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), saying: 『In the future, after countless asaṃkhya (incalculable) kalpas, you will become a Buddha named Śākyamuni Tathāgata (Buddha's given name), Arhat, Samyaksaṃbuddha, vidyā-caraṇa-saṃpanna (perfect in wisdom and conduct), Sugata (well-gone), lokavid (knower of the world), anuttara (unexcelled), puruṣa-damya-sārathi (tamer of men), śāstā deva-manusyānām (teacher of gods and humans), Buddha (enlightened one), Bhagavan.』 At that time, Indra and all the gods said to the Buddha: 『Rare indeed, Bhagavan! Rare indeed, Sugata! This Prajñāpāramitā can encompass all wisdom, and Bodhisattva-mahāsattvas should learn in this way.』 Chapter Three, Part One: Merits of the Stupa At that time, the Bhagavan universally addressed the four assemblies—bhikṣus (monks), bhikṣuṇīs (nuns), upāsakas (laymen), and upāsikās (laywomen)—the gods of the desire realm, such as Indra, the gods of the form realm, such as the great Brahma, and all the sons of the gods of the Akaniṣṭha heaven (the highest heaven in the form realm): 『You should know that if there are good men or good women who can listen to, receive, recite, and practice this profound Dharma of Prajñāpāramitā as it is taught, such a person will not be taken advantage of by Māra (the demon of obstruction) and his minions, humans, or non-humans. They will not be harmed by poison, nor will they lose their lives due to untimely death.』
「複次，若有善男子、善女人，於此般若波羅蜜多，未能聽受讀誦者，所有已發阿耨多羅三藐三菩提心，諸天子眾往彼人所為作護念。勸令於此般若波羅蜜多，聽受讀誦如說修行。
「複次，若有善男子、善女人，於此般若波羅蜜多，受持讀誦如說修行者，是人若在空室，若入眾中，若在樹下及曠野處，若行道路及非道中乃至大海，如是等處，若行若住若坐若臥，離諸怖畏，諸天護念。」
爾時，四大天王白佛言：「世尊！若有善男子、善女人，於此般若波羅蜜多，聽受讀誦如說修行者，我當往彼護念其人，使令精進不生退屈。」
爾時，帝釋天主白佛言：「世尊！若善男子、善女人，於此般若波羅蜜多，聽受讀誦如說修行者，我亦往護其人，令無衰惱。」
爾時，大梵天王並諸梵眾，俱白佛言：「世尊！若善男子、善女人，於此般若波羅蜜多，聽受讀誦如說修行者，我當往護其人，令無衰惱。」
爾時，帝釋天主復白佛言：「希有，世尊！此甚深般若波羅蜜多，善男子、善女人受持讀誦者，于現世中獲如是功德。云何，世尊！若人受持此般若波羅蜜多，而能攝諸波羅蜜多不？」
佛言：「憍尸迦！如是！若人受持此般若波羅蜜多，即能攝諸波羅蜜多。憍尸迦！此般若
【現代漢語翻譯】 現代漢語譯本 『再者，如果有善男子、善女人，對於這《般若波羅蜜多》（Prajnaparamita，意為智慧的完美）未能聽聞、接受和讀誦的，所有已發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，意為無上正等正覺）的諸天子眾，會前往那人所在之處，為他守護和憶念。勸導他聽聞、接受、讀誦這《般若波羅蜜多》，並如所說的那樣修行。 『再者，如果有善男子、善女人，對於這《般若波羅蜜多》，受持、讀誦並如所說的那樣修行的，這人無論在空室，還是在人群中，無論在樹下還是在曠野之處，無論在道路上還是在非道路上，乃至在大海等處，無論是行走、站立、坐著還是躺臥，都能遠離各種恐懼，諸天都會守護和憶念他。』 這時，四大天王（Caturmaharajika，佛教的護法神）對佛說：『世尊！如果有善男子、善女人，對於這《般若波羅蜜多》，聽聞、接受、讀誦並如所說的那樣修行的，我等會前往守護那人，使他精進修行，不生退縮。』 這時，帝釋天主（Sakra，天神之王）對佛說：『世尊！如果有善男子、善女人，對於這《般若波羅蜜多》，聽聞、接受、讀誦並如所說的那樣修行的，我也會前往守護那人，使他沒有衰敗和煩惱。』 這時，大梵天王（Mahabrahma，色界天之主）和諸梵眾，一同對佛說：『世尊！如果有善男子、善女人，對於這《般若波羅蜜多》，聽聞、接受、讀誦並如所說的那樣修行的，我等會前往守護那人，使他沒有衰敗和煩惱。』 這時，帝釋天主又對佛說：『稀有啊，世尊！這甚深的《般若波羅蜜多》，善男子、善女人受持讀誦，在現世中就能獲得如此功德。世尊，如果有人受持這《般若波羅蜜多》，是否也能攝持其他的波羅蜜多（paramita，意為到達彼岸）呢？』 佛說：『憍尸迦（Kausika，帝釋天的別名）！是的，如果有人受持這《般若波羅蜜多》，就能攝持其他的波羅蜜多。憍尸迦！這《般若波羅蜜多》是諸波羅蜜多的根本。』
【English Translation】 English version 'Furthermore, if there are good men or good women who have not been able to hear, receive, and recite this Prajnaparamita (Perfection of Wisdom), all the heavenly beings who have generated the mind for Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment) will go to where that person is and protect and remember them. They will encourage them to hear, receive, and recite this Prajnaparamita, and to practice as it is taught.' 'Furthermore, if there are good men or good women who uphold, recite, and practice this Prajnaparamita as it is taught, whether they are in an empty room, in a crowd, under a tree, in a wilderness, on a road, or off the road, even in the ocean, in such places, whether walking, standing, sitting, or lying down, they will be free from all fear, and the heavenly beings will protect and remember them.' At that time, the Four Great Heavenly Kings (Caturmaharajika, guardian deities in Buddhism) said to the Buddha, 'World Honored One! If there are good men or good women who hear, receive, recite, and practice this Prajnaparamita as it is taught, we will go to protect that person, enabling them to be diligent in practice and not to retreat.' At that time, Sakra (King of the Gods) said to the Buddha, 'World Honored One! If there are good men or good women who hear, receive, recite, and practice this Prajnaparamita as it is taught, I will also go to protect that person, ensuring they have no decline or affliction.' At that time, Mahabrahma (Great Brahma, ruler of the Form Realm) and all the Brahma beings together said to the Buddha, 'World Honored One! If there are good men or good women who hear, receive, recite, and practice this Prajnaparamita as it is taught, we will go to protect that person, ensuring they have no decline or affliction.' At that time, Sakra again said to the Buddha, 'It is rare, World Honored One! This profound Prajnaparamita, when upheld and recited by good men and good women, brings such merit in this very life. World Honored One, if someone upholds this Prajnaparamita, can they also encompass all the other paramitas (perfections)?' The Buddha said, 'Kausika (another name for Sakra)! Yes, if someone upholds this Prajnaparamita, they can encompass all the other paramitas. Kausika! This Prajnaparamita is the root of all the paramitas.'
波羅蜜多，若人受持讀誦者，所有功德廣大甚深。汝當諦聽，如善作意，當爲汝說。」
帝釋天主言：「善哉，世尊！愿為宣說。」
佛言：「憍尸迦！我此般若波羅蜜多法門，不為一切惡法損惱破壞。若諸惡法起時，欲生損惱，彼法即當漸自銷滅，雖復暫起而不為害。何以故？憍尸迦！當知此善男子、善女人，以受持讀誦般若波羅蜜多功德力故，惡法雖生而自銷滅。憍尸迦！譬如世間有諸毒蛇周行求食，見諸小蟲即欲食啖。是時有藥名為末祇，能銷諸毒，而彼小蟲即詣藥所。是時毒蛇聞是藥氣即自退還，彼諸小蟲不為所食。何以故？此末祇藥能銷諸毒。憍尸迦！善男子、善女人亦復如是，於此般若波羅蜜多受持讀誦，自所宣說或為他說，如說修行，是人不為一切惡法所能傷害，惡法雖生即自銷滅。何以故？當知皆是般若波羅蜜多功德力故，在在處處無所動轉。般若波羅蜜多，能除貪等一切煩惱，而能趣證無上涅盤。憍尸迦！若有受持讀誦此般若波羅蜜多者，彼四大天王、帝釋天主、大梵天王，乃至諸佛菩薩，常護是人，令無衰惱。
「複次，憍尸迦！若善男子、善女人，受持讀誦此般若波羅蜜多者，是人常出信順語言、柔軟語言、白凈語言、不雜語言，不生忿怒，不為我慢所覆，常生慈心；不起
【現代漢語翻譯】 現代漢語譯本：佛陀說，『般若波羅蜜多（Prajnaparamita，智慧的完美）的功德，如果有人受持讀誦，其功德廣大而深遠。你應當仔細聽，如理作意，我將為你解說。』 帝釋天主（Indra，天神之王）說：『太好了，世尊！我願意聽您宣說。』 佛陀說：『憍尸迦（Kausika，帝釋天的別名）！我這般若波羅蜜多法門，不會被一切惡法所損害和破壞。如果惡法生起，想要造成損害，那些惡法會逐漸自行消滅，即使暫時生起也不會造成危害。為什麼呢？憍尸迦！應當知道，這些善男子、善女人，因為受持讀誦般若波羅蜜多的功德力，惡法雖然生起也會自行消滅。憍尸迦！譬如世間有毒蛇四處遊走覓食，看到小蟲就想吞食。這時有一種藥名叫末祇（Maki），能消除各種毒素，而那些小蟲就跑到藥所在的地方。這時毒蛇聞到藥的氣味就自行退回，那些小蟲不會被吃掉。為什麼呢？因為這末祇藥能消除各種毒素。憍尸迦！善男子、善女人也是如此，對於這般若波羅蜜多受持讀誦，自己宣說或者為他人宣說，如所說的那樣修行，這個人不會被一切惡法所傷害，惡法雖然生起也會自行消滅。為什麼呢？應當知道，這都是般若波羅蜜多的功德力，在任何地方都不會動搖。般若波羅蜜多，能夠去除貪婪等一切煩惱，並且能夠證得無上涅槃（Nirvana，解脫）。憍尸迦！如果有受持讀誦這般若波羅蜜多的人，四大天王（Four Heavenly Kings）、帝釋天主、大梵天王（Mahabrahma，創造之神），乃至諸佛菩薩，都會常常守護這個人，使他沒有衰敗和煩惱。』 『再者，憍尸迦！如果善男子、善女人，受持讀誦這般若波羅蜜多，這個人常常說出信順的語言、柔和的語言、清凈的語言、不雜亂的語言，不會生起憤怒，不會被我慢所覆蓋，常常生起慈悲心；不會生起』
【English Translation】 English version: The Buddha said, 'The merit of Prajnaparamita (Perfection of Wisdom), if someone upholds, recites, its merit is vast and profound. You should listen carefully, with proper attention, and I will explain it to you.' Indra (Lord of the Gods) said, 'Excellent, World Honored One! I am willing to hear you explain.' The Buddha said, 'Kausika (another name for Indra)! This Dharma gate of my Prajnaparamita will not be harmed or destroyed by any evil dharmas. If evil dharmas arise, wanting to cause harm, those evil dharmas will gradually extinguish themselves, even if they temporarily arise, they will not cause harm. Why is that? Kausika! You should know that these good men and good women, because of the power of the merit of upholding and reciting Prajnaparamita, even if evil dharmas arise, they will extinguish themselves. Kausika! For example, in the world, there are poisonous snakes that roam around seeking food, and when they see small insects, they want to devour them. At this time, there is a medicine called Maki, which can eliminate all kinds of poisons, and those small insects go to the place where the medicine is. At this time, the poisonous snakes smell the scent of the medicine and retreat on their own, and those small insects are not eaten. Why is that? Because this Maki medicine can eliminate all kinds of poisons. Kausika! Good men and good women are also like this, regarding this Prajnaparamita, they uphold and recite it, they explain it themselves or explain it to others, and they practice as they have said, this person will not be harmed by any evil dharmas, and even if evil dharmas arise, they will extinguish themselves. Why is that? You should know that this is all due to the power of the merit of Prajnaparamita, and they will not be shaken in any place. Prajnaparamita can remove all afflictions such as greed, and can attain unsurpassed Nirvana (Liberation). Kausika! If there are those who uphold and recite this Prajnaparamita, the Four Heavenly Kings, Indra, Mahabrahma (the Creator God), and even all Buddhas and Bodhisattvas, will always protect this person, so that they will not have decline or affliction.' 'Furthermore, Kausika! If good men and good women uphold and recite this Prajnaparamita, this person will always speak words of faith and obedience, gentle words, pure words, unmixed words, will not give rise to anger, will not be covered by arrogance, will always give rise to compassion; will not give rise to'
恨恚忿等煩惱，不令增長。彼善男子、善女人常作是念：『我為趣求阿耨多羅三藐三菩提故，于損惱法不應生瞋。何以故？瞋法若生，諸根變異，調善色相非所和合。』作是念已，安住正念。憍尸迦！彼善男子、善女人，以受持讀誦般若波羅蜜多故，于現世中獲如是功德。」
佛說佛母出生三法藏般若波羅蜜多經卷第二 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第三
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯寶塔功德品第三之二
爾時，帝釋天主復白佛言：「希有，世尊！菩薩摩訶薩為迴向故修學般若波羅蜜多，不以高心而生取相。」
佛言：「如是，如是！憍尸迦！若善男子、善女人，於此般若波羅蜜多法門，受持讀誦，自所宣說或令他說，如說修行者，是人以其功德力故，若入軍陣無所怯懼，勇猛堅固勝伏他軍，乃至行住坐臥皆得吉祥。
「複次，憍尸迦！若善男子、善女人，受持讀誦此般若波羅蜜多者，是人於一切處，若行若止或遇刀杖等難，于彼人身無所傷害，乃至將失壽命不生怖畏。何以故？此般若波羅蜜多是廣大明，此般若波羅蜜多是無量明，此般若波羅蜜多是無
{ "translations": [ "現代漢語譯本", "不讓怨恨、惱怒、憤慨等煩惱增長。那些善男子、善女人常常這樣想：『我爲了追求無上正等正覺（阿耨多羅三藐三菩提），不應該對損害他人的行為產生嗔恨。為什麼呢？如果產生嗔恨，諸根（眼、耳、鼻、舌、身、意）就會變異，平和美好的容貌也會變得不協調。』這樣想之後，就安住于正念。憍尸迦（帝釋天的別名）！那些善男子、善女人，因為受持讀誦《般若波羅蜜多》，在現世就能獲得這樣的功德。」， "", "《佛說佛母出生三法藏般若波羅蜜多經》卷第二", "", "《佛說佛母出生三法藏般若波羅蜜多經》卷第三", "", "西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯《寶塔功德品》第三之二", "", "這時，帝釋天主又對佛說：『稀有啊，世尊！菩薩摩訶薩爲了迴向（將功德迴向給眾生）而修學《般若波羅蜜多》，不會因為驕傲自大而產生執著于表象的心。』", "", "佛說：『是的，是的！憍尸迦！如果善男子、善女人，對於這《般若波羅蜜多》的法門，受持讀誦，自己宣說或者讓別人宣說，並且按照所說的去修行，這個人憑藉其功德力，即使進入戰場也不會膽怯，會勇猛堅固地戰勝敵軍，甚至在行走、站立、坐臥時都能得到吉祥。", "", "『再者，憍尸迦！如果善男子、善女人，受持讀誦這《般若波羅蜜多》，這個人無論在任何地方，行走或停止，即使遇到刀杖等災難，也不會受到傷害，甚至在即將失去生命時也不會感到恐懼。為什麼呢？因為這《般若波羅蜜多》是廣大的光明，這《般若波羅蜜多》是無量的光明，這《般若波羅蜜多》是無" ], "english_translations": [ "English version", "Not allowing afflictions such as hatred, anger, and resentment to increase. Those virtuous men and women constantly think: 'Because I am seeking Anuttara-samyak-sambodhi (supreme perfect enlightenment), I should not generate anger towards actions that harm others. Why? If anger arises, the senses (eyes, ears, nose, tongue, body, mind) will change, and the peaceful and beautiful appearance will become discordant.' Having thought this, they abide in right mindfulness. Kausika (another name for Indra)! Those virtuous men and women, because they uphold and recite the Prajnaparamita, in this present life, they obtain such merits.", "", "The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume 2", "", "The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume 3", "", "Translated by Shi Hu, the Tripitaka Master of the Western Heaven, the Imperial Envoy, the Grand Master of the Transmission of Dharma, and the Purple-Robed Minister, by Imperial Decree, Chapter 3.2: Merits of the Stupa", "", "At that time, Indra, the Lord of the Devas, again said to the Buddha: 'It is rare, World Honored One! Bodhisattva Mahasattvas, in order to dedicate (merits to all beings), cultivate the Prajnaparamita, and do not generate a mind that clings to appearances due to arrogance.'", "", "The Buddha said: 'So it is, so it is! Kausika! If virtuous men and women, regarding this Dharma gate of the Prajnaparamita, uphold and recite it, proclaim it themselves or cause others to proclaim it, and practice according to what is said, this person, by the power of their merits, even if they enter a battlefield, will not be timid, but will bravely and firmly defeat the enemy, and even in walking, standing, sitting, and lying down, they will obtain auspiciousness.", "", "'Furthermore, Kausika! If virtuous men and women uphold and recite this Prajnaparamita, this person, in any place, whether walking or stopping, even if they encounter calamities such as swords and staffs, will not be harmed, and even when they are about to lose their life, they will not feel fear. Why? Because this Prajnaparamita is vast light, this Prajnaparamita is immeasurable light, this Prajnaparamita is without" ] }
上明，此般若波羅蜜多是無等明，此般若波羅蜜多是無等等明。若善男子、善女人修學如是明者，不念自惡，不念他惡，不念自他惡。憍尸迦！當知於此般若波羅蜜多受持讀誦者，于現世中獲是功德。又復菩薩摩訶薩學是明者，即能證得阿耨多羅三藐三菩提成就一切智智，以得阿耨多羅三藐三菩提故，即能觀達一切眾生種種心行。所言一切智智者，謂諸明法。菩薩摩訶薩是中學者，無有少法而不能入，無有少法不能了知，無有少法不能證悟。是故得名一切智智。
「複次，憍尸迦！若有人能以此般若波羅蜜多，書寫經卷供養受持，若自讀誦，或復轉勸他人，乃至為人解說其義，是人不為一切人非人等伺得其便，諸佛菩薩常所護念，唯除過去諸業報應。憍尸迦！譬如大菩提場及菩提樹周匝方隅，若人非人乃至傍生異類，皆不能入亦不能住，不能破壞作其過惡。何以故？所有過去未來現在如來、應供、正等正覺，皆於是處證佛菩提。憍尸迦！善男子、善女人，受持讀誦書寫供養般若波羅蜜多亦復如是，若人非人不得其便，不能破壞出其過惡。何以故？若供養此般若波羅蜜多經處，隨其方地即同造諸寶塔，尊重供養、瞻禮稱讚。憍尸迦！當知此般若波羅蜜多，于現世中有是功德。」
爾時，帝釋天主白佛言：「
【現代漢語翻譯】 現代漢語譯本： 須菩提，這般若波羅蜜多是無與倫比的光明，這般若波羅蜜多是無上光明。如果善男子、善女人修學這樣的光明，就不會執著于自己的過錯，不會執著於他人的過錯，也不會執著于自己和他人的過錯。憍尸迦（帝釋天的別稱）！應當知道，受持讀誦這般若波羅蜜多的人，在現世就能獲得這樣的功德。而且菩薩摩訶薩（偉大的菩薩）學習這種光明，就能證得阿耨多羅三藐三菩提（無上正等正覺），成就一切智智（佛的智慧），因為證得阿耨多羅三藐三菩提的緣故，就能觀察通達一切眾生種種的心行。所說的一切智智，指的是諸種明法。菩薩摩訶薩在這種光明中學習，沒有哪一種法不能進入，沒有哪一種法不能瞭解，沒有哪一種法不能證悟。因此得名一切智智。 『再者，憍尸迦！如果有人能夠用這般若波羅蜜多，書寫經卷供養受持，或者自己讀誦，或者轉而勸他人，乃至為他人解說其中的意義，這個人不會被一切人或非人等伺機得逞，諸佛菩薩常常護念他，唯有過去的業報應除外。憍尸迦！譬如大菩提場（佛陀成道的地方）和菩提樹周圍的各個角落，無論是人、非人乃至傍生異類，都不能進入也不能停留，不能破壞或製造過錯。為什麼呢？因為所有過去、未來、現在的如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人），都是在這個地方證得佛菩提的。憍尸迦！善男子、善女人，受持讀誦書寫供養般若波羅蜜多也是這樣，人或非人不能伺機得逞，不能破壞或製造過錯。為什麼呢？如果供養這般若波羅蜜多經的地方，隨著其所在之處，就如同建造了寶塔，應當尊重供養、瞻仰禮拜、稱讚。憍尸迦！應當知道這般若波羅蜜多，在現世中有這樣的功德。』 這時，帝釋天主對佛說：
【English Translation】 English version: Subhuti, this Prajnaparamita (Perfection of Wisdom) is the unequaled light, this Prajnaparamita is the unsurpassed light. If a good man or good woman studies such light, they will not dwell on their own faults, will not dwell on the faults of others, and will not dwell on the faults of themselves and others. Kausika (another name for Indra, the lord of gods)! Know that those who uphold and recite this Prajnaparamita will obtain such merits in this present life. Moreover, a Bodhisattva Mahasattva (great Bodhisattva) who studies this light will be able to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), accomplish all-knowing wisdom (Buddha's wisdom), and because of attaining Anuttara-samyak-sambodhi, will be able to observe and understand the various mental activities of all sentient beings. What is meant by all-knowing wisdom refers to all the luminous dharmas (teachings). A Bodhisattva Mahasattva who studies in this light, there is no dharma that they cannot enter, no dharma that they cannot understand, and no dharma that they cannot realize. Therefore, it is named all-knowing wisdom. 'Furthermore, Kausika! If someone can use this Prajnaparamita to write scriptures for offering and upholding, or recite them themselves, or encourage others to do so, or even explain its meaning to others, this person will not be taken advantage of by all humans or non-humans, and will be constantly protected by all Buddhas and Bodhisattvas, except for the karmic retribution of past deeds. Kausika! For example, the great Bodhi ground (the place where the Buddha attained enlightenment) and the surrounding areas of the Bodhi tree, whether humans, non-humans, or even animals of different kinds, cannot enter or stay, cannot destroy or create faults. Why is that? Because all past, future, and present Tathagatas (Buddha's title), Arhats (worthy of offerings), and Samyak-sambuddhas (perfectly enlightened ones) have attained Buddha's Bodhi in this place. Kausika! Good men and good women who uphold, recite, write, and offer Prajnaparamita are also like this, humans or non-humans cannot take advantage of them, cannot destroy or create faults. Why is that? If the place where this Prajnaparamita scripture is offered, wherever it is, it is like building a precious stupa, and should be respected, offered to, revered, and praised. Kausika! Know that this Prajnaparamita has such merits in this present life.' At that time, Lord Indra, the king of gods, said to the Buddha:
世尊！若有善男子、善女人，書此般若波羅蜜多經尊重恭敬，置諸妙華、燒香、涂香、末香及諸華鬘，乃至諸妙幡蓋，燃諸油燈，作如是等種種供養。若復有善男子、善女人，于如來、應供、正等正覺般涅盤后，收取捨利起妙寶塔，尊重恭敬瞻禮稱讚，以諸香華燈涂幢幡寶蓋，作如是等種種供養。彼善男子、善女人所獲福德，與前福德，何者為多？」
佛言：「憍尸迦！我今問汝，隨汝意說。于意云何？如來、應供、正等正覺當學何法得如是身，證阿耨多羅三藐三菩提，成就一切智智？」
是時帝釋天主白佛言：「世尊！如來、應供、正等正覺修學般若波羅蜜多法故，證得阿耨多羅三藐三菩提，成就一切智智。」
佛言：「憍尸迦！是故當知，佛不以是身故得如來果，以成就一切智智故得成如來。當知如來、應供、正等正覺所有一切智智，從般若波羅蜜多生，復從般若波羅蜜多善巧方便生如來身，是故此身與一切智智而為依止。由一切智智為所依故，即得佛身，即得法身，得僧伽身。是故一切眾生，于如來身得瞻禮供養，乃至般涅盤后以佛舍利起塔供養。憍尸迦！彼善男子、善女人，雖復如是起塔供養如來舍利，不如有人書此般若波羅蜜多經尊重恭敬、以香華、燈涂、幢幡、寶蓋種種供養。是善男
【現代漢語翻譯】 現代漢語譯本 『世尊！』如果有善男子、善女人，書寫這部《般若波羅蜜多經》（Prajnaparamita Sutra，意為「智慧到彼岸的經典」），以尊重恭敬之心對待，用美妙的鮮花、焚香、涂香、末香以及各種花環，乃至各種精美的幡蓋，點燃油燈，做如此種種供養。如果又有善男子、善女人，在如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）般涅槃（Parinirvana，佛的最終寂滅）之後，收集舍利（Sarira，佛的遺骨），建造精美的寶塔，以尊重恭敬之心瞻仰禮拜稱讚，用各種香、花、燈、涂香、幢幡、寶蓋，做如此種種供養。那麼，這些善男子、善女人所獲得的福德，與前面書寫《般若波羅蜜多經》的福德相比，哪一個更多呢？』 佛說：『憍尸迦（Kausika，帝釋天的別名）！我現在問你，隨你的意思說。你認為如何？如來、應供、正等正覺應當修學什麼法，才能得到這樣的身體，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），成就一切智智（Sarvajna-jnana，一切智慧）？』 這時，帝釋天主（Indra，天神之王）對佛說：『世尊！如來、應供、正等正覺修學《般若波羅蜜多》法，因此證得阿耨多羅三藐三菩提，成就一切智智。』 佛說：『憍尸迦！因此應當知道，佛不是因為這個身體而得到如來果位，而是因為成就一切智智才成為如來。應當知道，如來、應供、正等正覺所有的一切智智，是從《般若波羅蜜多》產生，又從《般若波羅蜜多》的善巧方便產生如來身，因此這個身體與一切智智互為依止。由於一切智智作為所依，就得到了佛身，得到了法身（Dharmakaya，佛的真理之身），得到了僧伽身（Sanghakaya，僧團之身）。因此，一切眾生，對於如來身可以瞻仰禮拜供養，乃至般涅槃後用佛舍利建造佛塔供養。憍尸迦！那些善男子、善女人，即使這樣建造佛塔供養如來舍利，也不如有人書寫這部《般若波羅蜜多經》，以尊重恭敬之心，用香、花、燈、涂香、幢幡、寶蓋種種供養。』
【English Translation】 English version 『World Honored One! If there are good men or good women who write this Prajnaparamita Sutra (the Perfection of Wisdom Sutra), treat it with respect and reverence, and offer various kinds of offerings such as beautiful flowers, incense, scented paste, powdered incense, and various garlands, even exquisite banners and canopies, and light oil lamps. If there are also good men or good women who, after the Tathagata (One Who Has Thus Come), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) has entered Parinirvana (Final Nirvana), collect the relics (Sarira) and build magnificent stupas, respectfully and reverently venerate, praise, and offer various kinds of offerings such as incense, flowers, lamps, scented paste, banners, and canopies. Then, which of these two kinds of merit is greater, the merit of these good men and good women, or the merit of those who wrote the Prajnaparamita Sutra?』 The Buddha said, 『Kausika (another name for Indra)! I will now ask you, speak according to your understanding. What do you think? What Dharma should the Tathagata, Arhat, Samyaksambuddha study to attain such a body, realize Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and achieve Sarvajna-jnana (All-Knowing Wisdom)?』 At that time, Indra (the lord of the gods) said to the Buddha, 『World Honored One! The Tathagata, Arhat, Samyaksambuddha, by studying the Dharma of Prajnaparamita, attained Anuttara-samyak-sambodhi and achieved Sarvajna-jnana.』 The Buddha said, 『Kausika! Therefore, you should know that the Buddha does not attain the fruit of Tathagata because of this body, but becomes a Tathagata because of achieving Sarvajna-jnana. You should know that all the Sarvajna-jnana of the Tathagata, Arhat, Samyaksambuddha arises from Prajnaparamita, and the Tathagata's body arises from the skillful means of Prajnaparamita. Therefore, this body and Sarvajna-jnana are mutually dependent. Because Sarvajna-jnana is the basis, one attains the Buddha body, the Dharmakaya (Truth Body), and the Sanghakaya (Community Body). Therefore, all sentient beings can venerate and make offerings to the Tathagata's body, and even after Parinirvana, they can build stupas to make offerings to the Buddha's relics. Kausika! Even if those good men and good women build stupas to make offerings to the Tathagata's relics, it is not as meritorious as someone who writes this Prajnaparamita Sutra, treats it with respect and reverence, and offers various kinds of offerings such as incense, flowers, lamps, scented paste, banners, and canopies.』
子，善女人得福甚多。何以故？供養此般若波羅蜜多者，是即供養一切智智。是故善男子、善女人，若欲供養一切智智者，於此般若波羅蜜多，常當書寫尊敬受持，作諸供養。」
爾時，帝釋天主白佛言：「世尊！若閻浮提人，於此般若波羅蜜多，不能書寫受持讀誦，不自宣說、不令他說，又復不能以諸香華、幢幡、寶蓋尊敬供養。世尊！如是等人失大善利，不能成就廣大果報。」
佛告帝釋天主言：「憍尸迦！于汝意云何？閻浮提中有幾所人，于佛法僧得不壞信？」
帝釋天主白佛言：「世尊！此閻浮提人于佛法僧得不壞信者，其數甚少。」
佛言：「憍尸迦！如是，如是！閻浮提人少有能于佛法僧寶得不壞信，若於須陀洹果、斯陀含果、阿那含果、阿羅漢果及緣覺果，其所證者而亦甚少。于其阿耨多羅三藐三菩提心，若已發者能住不退，若現發者勇猛精進，若未發者當能發起，如是等人轉復甚少。又復，閻浮提人少能於此般若波羅蜜多善住相應，少能於此般若波羅蜜多依法修行，少能於此般若波羅蜜多心不退轉住菩薩地，少能於此般若波羅蜜多修行趣證阿耨多羅三藐三菩提。憍尸迦！若有能於此般若波羅蜜多聽受讀誦，自所宣說或令他說，如說修行，乃至尊重恭敬，以諸香華燈涂幢幡寶
【現代漢語翻譯】 現代漢語譯本：佛陀說：『善男子、善女人，你們會獲得極大的福報。為什麼呢？因為供養這部《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的人，就等於供養一切智智（Sarvajnata，意為「對一切的智慧」）。所以，善男子、善女人，如果想要供養一切智智，就應該經常書寫、尊敬、接受和持守這部《般若波羅蜜多》，並進行各種供養。』 這時，帝釋天主（Indra，天神之王）對佛陀說：『世尊！如果閻浮提（Jambudvipa，我們所居住的世界）的人們，不能書寫、接受、持守、讀誦這部《般若波羅蜜多》，不自己宣說，也不教導他人宣說，又不能用香、花、幢幡、寶蓋等來尊敬供養。世尊！這樣的人會失去巨大的善利，不能成就廣大的果報。』 佛陀告訴帝釋天主說：『憍尸迦（Kausika，帝釋天的另一個名字）！你認為如何？在閻浮提中，有多少人對佛、法、僧三寶（Buddha, Dharma, Sangha）有不壞的信心？』 帝釋天主對佛陀說：『世尊！在閻浮提中，對佛、法、僧三寶有不壞信心的人，數量非常少。』 佛陀說：『憍尸迦！是的，是的！閻浮提的人中，很少有人能對佛、法、僧三寶有不壞的信心。如果有人證得了須陀洹果（Srotapanna，預流果）、斯陀含果（Sakrdagamin，一來果）、阿那含果（Anagamin，不還果）、阿羅漢果（Arhat，無學果）以及緣覺果（Pratyekabuddha，獨覺果），這樣的人也非常少。對於阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺），如果已經發起了，能夠安住而不退轉；如果現在發起了，能夠勇猛精進；如果還沒有發起，能夠發起，這樣的人更是少之又少。而且，閻浮提的人中，很少有人能夠善於安住並相應于這部《般若波羅蜜多》，很少有人能夠依法修行這部《般若波羅蜜多》，很少有人能夠在這部《般若波羅蜜多》中，心不退轉地安住于菩薩地，很少有人能夠通過修行這部《般若波羅蜜多》而趨向證得阿耨多羅三藐三菩提。憍尸迦！如果有人能夠聽受、讀誦這部《般若波羅蜜多》，自己宣說或者教導他人宣說，如所說的那樣修行，乃至尊重恭敬，用各種香、花、燈、涂香、幢幡、寶蓋等進行供養，』
【English Translation】 English version: The Buddha said, 'Good sons and good daughters, you will obtain immense merit. Why is that? Because those who make offerings to this Prajnaparamita (Perfection of Wisdom), are in fact making offerings to Sarvajnata (All-knowing Wisdom). Therefore, good sons and good daughters, if you wish to make offerings to Sarvajnata, you should always write, respect, accept, and uphold this Prajnaparamita, and make various offerings.' At that time, Indra (Lord of the Gods) said to the Buddha, 'World Honored One! If the people of Jambudvipa (the world we inhabit) cannot write, accept, uphold, or recite this Prajnaparamita, do not proclaim it themselves, nor instruct others to proclaim it, and are also unable to respect and make offerings with incense, flowers, banners, and canopies. World Honored One! Such people will lose great merit and will not achieve vast rewards.' The Buddha said to Indra, 'Kausika (another name for Indra)! What do you think? How many people in Jambudvipa have unwavering faith in the Buddha, Dharma, and Sangha (the Three Jewels)?' Indra said to the Buddha, 'World Honored One! The number of people in Jambudvipa who have unwavering faith in the Buddha, Dharma, and Sangha is very small.' The Buddha said, 'Kausika! That is so, that is so! Few people in Jambudvipa have unwavering faith in the Three Jewels. If there are those who have attained the Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha (Solitary Buddha) fruits, they are also very few. Regarding the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) mind, if it has already been generated, they can abide without regression; if it is currently being generated, they can be courageous and diligent; if it has not yet been generated, they can generate it, and such people are even fewer. Moreover, few people in Jambudvipa are able to abide well and be in accordance with this Prajnaparamita, few are able to practice this Prajnaparamita according to the Dharma, few are able to abide in the Bodhisattva stage without regression in this Prajnaparamita, and few are able to approach and attain Anuttara-samyak-sambodhi through the practice of this Prajnaparamita. Kausika! If there are those who can listen to, recite, proclaim themselves, or instruct others to proclaim this Prajnaparamita, practice as it is said, and even respect and make offerings with various incense, flowers, lamps, perfumes, banners, and canopies,'
蓋種種供養者，當知皆是已發阿耨多羅三藐三菩提心住不退轉菩薩地者。
「又復，憍尸迦！此閻浮提中有無量無數無邊眾生，發阿耨多羅三藐三菩提心行菩薩道。于汝意云何？憍尸迦！汝今當知，雖復有如是無量無數無邊眾生，發菩提心行菩薩道，于其中間若一若二住不退轉地。何以故？此閻浮提有諸眾生起下劣心、生下劣想，智慧信解亦復下劣，是故起劣精進，于阿耨多羅三藐三菩提作難得想，不能起求而生懈怠。憍尸迦！若善男子、善女人，樂欲速證阿耨多羅三藐三菩提果，成就最上樂者，是故應當於此般若波羅蜜多，發猛利心聽受讀誦。何以故？是善男子、善女人應作是念：『此般若波羅蜜多，如來、應供、正等正覺往昔修菩薩行時亦如是學，我今亦學是般若波羅蜜多，此般若波羅蜜多是我所師。』憍尸迦！若佛住世、若涅盤后，諸菩薩摩訶薩應當依止此般若波羅蜜多。
「複次，憍尸迦！若有善男子、善女人，于如來應供正等正覺般涅盤后，以佛舍利造俱胝數七寶妙塔，是人乃至盡壽已來，以香華燈涂、幢幡寶蓋、諸妙衣服，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？是善男子、善女人，以是供養因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言
【現代漢語翻譯】 現代漢語譯本：要知道，所有這些供養的人，都應當是已經發起了阿耨多羅三藐三菩提心（無上正等正覺之心），並且安住于不退轉菩薩地位的人。 佛陀又說：『憍尸迦（帝釋天的別名）！在這閻浮提（我們所居住的這個世界）中，有無量無數無邊的眾生，發起了阿耨多羅三藐三菩提心，修行菩薩道。你認為如何？憍尸迦！你現在應當知道，雖然有如此無量無數無邊的眾生，發菩提心修行菩薩道，但在他們之中，只有一兩個能安住于不退轉的地位。這是為什麼呢？因為這閻浮提的眾生，生起下劣的心，產生下劣的想法，他們的智慧和信解也都很下劣，因此他們只發起低劣的精進，認為阿耨多羅三藐三菩提是難以得到的，不能發起追求之心，反而產生懈怠。憍尸迦！如果善男子、善女人，想要快速證得阿耨多羅三藐三菩提的果位，成就最上的快樂，就應當對這般若波羅蜜多（以智慧到達彼岸的方法）發起猛利的心，聽受、讀誦。這是為什麼呢？因為這些善男子、善女人應當這樣想：『這般若波羅蜜多，是如來、應供、正等正覺（佛的稱號）在過去修行菩薩道時所學習的，我現在也學習這般若波羅蜜多，這般若波羅蜜多是我的老師。』憍尸迦！無論是佛在世，還是佛涅槃后，所有的菩薩摩訶薩（大菩薩）都應當依止這般若波羅蜜多。 佛陀又說：『憍尸迦！如果有善男子、善女人，在如來應供正等正覺般涅槃后，用佛的舍利建造數以俱胝（千萬）計的七寶妙塔，這個人乃至盡其一生，用香、花、燈、涂香、幢幡、寶蓋、各種美妙的衣服，做這樣的種種供養，又尊重、瞻仰、禮拜、稱讚。憍尸迦！你認為如何？這個善男子、善女人，因為這樣的供養因緣，得到的福德多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛陀說：
【English Translation】 English version: Know that all those who make various offerings are those who have already generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment) and dwell in the stage of non-retrogression of a Bodhisattva. Furthermore, Kausika (another name for Indra)! In this Jambudvipa (the world we live in), there are immeasurable, countless, and boundless beings who generate the mind of Anuttara-samyak-sambodhi and practice the Bodhisattva path. What do you think, Kausika? You should know now that although there are such immeasurable, countless, and boundless beings who generate the Bodhi mind and practice the Bodhisattva path, among them, only one or two dwell in the stage of non-retrogression. Why is that? Because the beings in this Jambudvipa give rise to inferior minds, generate inferior thoughts, and their wisdom and understanding are also inferior. Therefore, they only generate inferior diligence, thinking that Anuttara-samyak-sambodhi is difficult to attain, and they cannot generate the desire to seek it, instead becoming lazy. Kausika! If a good man or good woman desires to quickly attain the fruit of Anuttara-samyak-sambodhi and achieve the supreme happiness, then they should generate a vigorous mind towards this Prajna-paramita (the method of reaching the other shore through wisdom), listening to, receiving, and reciting it. Why is that? Because these good men and good women should think like this: 『This Prajna-paramita is what the Tathagata, Arhat, Samyak-sambuddha (titles of the Buddha) learned when they practiced the Bodhisattva path in the past. I am now also learning this Prajna-paramita. This Prajna-paramita is my teacher.』 Kausika! Whether the Buddha is in the world or after the Buddha's Nirvana, all Bodhisattva-mahasattvas (great Bodhisattvas) should rely on this Prajna-paramita. Furthermore, Kausika! If there is a good man or good woman who, after the Tathagata, Arhat, Samyak-sambuddha's Parinirvana, uses the Buddha's relics to build hundreds of millions of magnificent stupas made of seven treasures, and this person, throughout their entire life, makes various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and various beautiful clothes, and also respects, gazes upon, bows down to, and praises them. Kausika! What do you think? Does this good man or good woman, because of the cause and condition of such offerings, gain much merit?' The Lord of the Devas, Indra, said to the Buddha, 'Very much, World Honored One!' The Buddha said:
：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾，各各受持宣佈演說，即得法眼不壞不滅。又復書此般若波羅蜜多經，置清凈處生尊重心，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。
「複次，憍尸迦！如前所說俱胝寶塔，且置是數。假使有人以佛舍利造七寶塔滿閻浮提，是人乃至盡壽已來，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼善男子、善女人，以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾，各各受持宣佈演說，即得法眼不壞不滅。又復書此般若波羅蜜多經，置清凈處生尊重心，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女
【現代漢語翻譯】 現代漢語譯本： 佛陀對憍尸迦（帝釋天）說：『憍尸迦！如果有善男子、善女人，爲了追求無上菩提（覺悟）的緣故，對於這部《般若波羅蜜多》（智慧到彼岸）生起信心和理解，自己應當受持、讀誦、記憶，並且為他人廣泛宣說、傳播，使一切眾生都能得到巨大的利益，使正法長久住世。因為這個因緣，佛的智慧之眼不會斷絕，正法也不會滅亡，而各位菩薩摩訶薩（大菩薩）們，各自受持、宣揚、演說，就能得到不壞不滅的法眼。此外，如果有人書寫這部《般若波羅蜜多經》，放置在清凈之處，生起恭敬之心，用各種香、花、燈、涂香、幢幡、寶蓋、上等美好的衣服等，做這樣的種種供養。憍尸迦！應當知道，這位善男子、善女人得到的福德非常多。』 『再者，憍尸迦！像前面所說的無數寶塔，姑且不論這個數量。假設有人用佛的舍利建造七寶塔，佈滿整個閻浮提（我們所居住的世界），這個人乃至盡其一生，用各種香、花、燈、涂香、幢幡、寶蓋、上等美好的衣服等，做這樣的種種供養，又恭敬地瞻仰、禮拜、稱讚。憍尸迦！你認為如何？那位善男子、善女人，因為這個因緣得到的福德多不多？』 帝釋天主回答佛陀說：『非常多，世尊！』 佛陀說：『憍尸迦！如果有善男子、善女人，爲了追求無上菩提的緣故，對於這部《般若波羅蜜多》生起信心和理解，自己應當受持、讀誦、記憶，並且為他人廣泛宣說、傳播，使一切眾生都能得到巨大的利益，使正法長久住世。因為這個因緣，佛的智慧之眼不會斷絕，正法也不會滅亡，而各位菩薩摩訶薩們，各自受持、宣揚、演說，就能得到不壞不滅的法眼。此外，如果有人書寫這部《般若波羅蜜多經》，放置在清凈之處，生起恭敬之心，用各種香、花、燈、涂香、幢幡、寶蓋、上等美好的衣服等，做這樣的種種供養。憍尸迦！應當知道，這位善男子、善女人得到的福德非常多。』
【English Translation】 English version: The Buddha said to Kausika (Indra): 'Kausika! If there are good men or good women who, for the sake of seeking the Great Bodhi (enlightenment), develop faith and understanding in this Prajna Paramita (Perfection of Wisdom), they should personally uphold, recite, and remember it, and also widely explain and disseminate it to others, so that all sentient beings may obtain great benefits and the True Dharma may long abide in the world. Because of this cause, the Buddha's eye of wisdom will not be cut off, and the True Dharma will not perish. And all the Bodhisattva Mahasattvas (Great Bodhisattvas), each upholding, proclaiming, and expounding it, will attain the indestructible and imperishable Dharma eye. Furthermore, if someone writes this Prajna Paramita Sutra, places it in a clean place, and generates a respectful mind, making various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and excellent clothing, Kausika! You should know that this good man or good woman will obtain very much merit.' 'Moreover, Kausika! As for the countless jeweled pagodas mentioned earlier, let us set aside that number. Suppose someone were to build seven-jeweled pagodas with the Buddha's relics, filling the entire Jambudvipa (the world we inhabit), and this person, throughout their entire life, were to make various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and excellent clothing, and also respectfully gaze upon, bow to, and praise them. Kausika! What do you think? Would that good man or good woman obtain much merit because of this cause?' Lord Sakra (Indra) replied to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kausika! If there are good men or good women who, for the sake of seeking the Great Bodhi, develop faith and understanding in this Prajna Paramita, they should personally uphold, recite, and remember it, and also widely explain and disseminate it to others, so that all sentient beings may obtain great benefits and the True Dharma may long abide in the world. Because of this cause, the Buddha's eye of wisdom will not be cut off, and the True Dharma will not perish. And all the Bodhisattva Mahasattvas, each upholding, proclaiming, and expounding it, will attain the indestructible and imperishable Dharma eye. Furthermore, if someone writes this Prajna Paramita Sutra, places it in a clean place, and generates a respectful mind, making various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and excellent clothing, Kausika! You should know that this good man or good woman will obtain very much merit.'
人得福甚多。
「複次，憍尸迦！如前所說造七寶塔滿閻浮提，且置是數。假使有人以佛舍利造七寶塔滿四大洲，是人乃至盡壽已來，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼善男子、善女人，以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾，各各受持宣佈演說，即得法眼不壞不滅。又復書此般若波羅蜜多經，置清凈處生尊重心，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。
「複次，憍尸迦！如前所說造七寶塔滿四大洲，且置是數。憍尸迦！假使有人以佛舍利造七寶塔滿小千世界，是人乃至盡壽已來，以諸香華燈涂、幢幡寶蓋，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此
【現代漢語翻譯】 現代漢語譯本 人獲得的福報非常多。 『再者，憍尸迦（Kausika，帝釋天的別名）！如前所說，建造七寶塔裝滿閻浮提（Jambudvipa，指我們所居住的這個世界），姑且不論這個數量。假設有人用佛舍利建造七寶塔裝滿四大洲，這個人乃至終其一生，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服，做如此種種供養，又恭敬瞻仰、禮拜、稱讚。憍尸迦！你認為如何？那位善男子、善女人，因為這個因緣得到的福報多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！如果有善男子、善女人，爲了追求無上菩提的緣故，對於這部《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）生起信心和理解，自己應當受持、讀誦、記憶，又為他人廣泛宣說流佈，普遍令眾生得到大利益，使正法長久住世。因為這個因緣，佛眼不斷、正法不滅，而各位菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）們，各自受持、宣佈、演說，就能得到法眼不壞不滅。又書寫這部《般若波羅蜜多經》，放置在清凈之處，生起恭敬心，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服，做如此種種供養。憍尸迦！應當知道這位善男子、善女人得到的福報非常多。 『再者，憍尸迦！如前所說，建造七寶塔裝滿四大洲，姑且不論這個數量。憍尸迦！假設有人用佛舍利建造七寶塔裝滿小千世界，這個人乃至終其一生，用各種香、花、燈、涂香、幢幡、寶蓋，做如此種種供養，又恭敬瞻仰、禮拜、稱讚。憍尸迦！你認為如何？那個人因為這個因緣得到的福報多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！如果有善男子、善女人，爲了追求無上菩提的緣故，對於這部』
【English Translation】 English version The merit one obtains is very great. 'Furthermore, Kausika (another name for Indra, the lord of gods)! As previously mentioned, building seven-jeweled stupas filling Jambudvipa (the world we inhabit), let alone that number. Suppose someone uses Buddha's relics to build seven-jeweled stupas filling the four great continents, and this person, throughout their entire life, makes various offerings with incense, flowers, lamps, perfumes, banners, canopies, and exquisite clothing, and also respects, gazes upon, bows to, and praises them. Kausika! What do you think? Would that virtuous man or virtuous woman gain much merit from this cause?' Indra, the lord of gods, said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kausika! If there is a virtuous man or virtuous woman who, for the sake of seeking supreme Bodhi (enlightenment), develops faith and understanding in this Prajnaparamita (the perfection of wisdom), should personally uphold, recite, and remember it, and also widely proclaim and disseminate it to others, universally enabling sentient beings to obtain great benefits, and causing the true Dharma to abide in the world for a long time. Because of this cause, the Buddha's eye will not be cut off, the true Dharma will not perish, and the Bodhisattva-mahasattvas (great Bodhisattvas), each upholding, proclaiming, and expounding it, will obtain the Dharma eye that is indestructible and imperishable. Furthermore, if one writes this Prajnaparamita Sutra, places it in a pure place, and generates a respectful mind, making various offerings with incense, flowers, lamps, perfumes, banners, canopies, and exquisite clothing, Kausika! You should know that this virtuous man or virtuous woman obtains very great merit.' 'Furthermore, Kausika! As previously mentioned, building seven-jeweled stupas filling the four great continents, let alone that number. Kausika! Suppose someone uses Buddha's relics to build seven-jeweled stupas filling a small chiliocosm, and this person, throughout their entire life, makes various offerings with incense, flowers, lamps, perfumes, banners, and canopies, and also respects, gazes upon, bows to, and praises them. Kausika! What do you think? Would that person gain much merit from this cause?' Indra, the lord of gods, said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kausika! If there is a virtuous man or virtuous woman who, for the sake of seeking supreme Bodhi, with regard to this'
般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾，各各受持宣佈演說，即得法眼不壞不滅。又復書此般若波羅蜜多經置清凈處，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。
「複次，憍尸迦！如前所說造七寶塔滿小千世界，且置是數。憍尸迦！假使有人以佛舍利造七寶塔滿中千世界，是人乃至盡壽已來，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得法眼不壞不滅。又復書此般若波羅蜜多經置清凈處，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。
「複次，憍尸迦！如前所說造七寶塔滿中千世界，且置是數。憍尸
【現代漢語翻譯】 現代漢語譯本 發起對般若波羅蜜多（Prajnaparamita，意為智慧的完美）的信心和理解，應當自己受持、讀誦、憶念，並且為他人廣泛宣說流佈，使一切眾生獲得巨大的利益，使正法長久住世。因為這個因緣，佛眼（Buddha's eye，指佛的智慧之眼）不會斷絕，正法不會滅亡，而諸位菩薩摩訶薩（Bodhisattva-Mahasattva，指偉大的菩薩）各自受持、宣佈、演說，就能得到法眼（Dharma eye，指能洞察真理的智慧之眼）不壞不滅。又將這部般若波羅蜜多經書寫下來，放置在清凈之處，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等，做這樣的種種供養。憍尸迦（Kausika，即帝釋天），應當知道，這位善男子、善女人得到的福德非常多。 「再者，憍尸迦！就像前面所說，建造充滿小千世界（small chiliocosm，佛教宇宙觀中的一個世界單位）的七寶塔，姑且不論這個數量。憍尸迦！假設有人用佛舍利（Buddha's relics，指佛陀的遺骨）建造充滿中千世界（medium chiliocosm，佛教宇宙觀中的一個世界單位）的七寶塔，這個人乃至盡其一生，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等，做這樣的種種供養，又恭敬地瞻仰、禮拜、稱讚。憍尸迦！你認為如何？那個人因為這個因緣得到的福德多不多？」 帝釋天主（Lord Sakra，即帝釋天）對佛說：「非常多，世尊！」 佛說：「憍尸迦！如果有善男子、善女人，爲了追求大菩提（Mahabodhi，指無上正等正覺）的緣故，對這部般若波羅蜜多發起信心和理解，應當自己受持、讀誦、憶念，並且為他人廣泛宣說流佈，使一切眾生獲得巨大的利益，使正法長久住世。因為這個因緣，佛眼不會斷絕，正法不會滅亡，而諸位菩薩摩訶薩各自受持，就能得到法眼不壞不滅。又將這部般若波羅蜜多經書寫下來，放置在清凈之處，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等，做這樣的種種供養。憍尸迦！應當知道，這位善男子、善女人得到的福德非常多。 「再者，憍尸迦！就像前面所說，建造充滿中千世界的七寶塔，姑且不論這個數量。
【English Translation】 English version Having generated faith and understanding in the Prajnaparamita (Perfection of Wisdom), one should personally uphold, recite, and remember it, and also widely proclaim and disseminate it to others, enabling all sentient beings to obtain great benefits and ensuring the long-lasting presence of the true Dharma in the world. Due to this cause, the Buddha's eye (Buddha's wisdom eye) will not be severed, the true Dharma will not perish, and the Bodhisattva-Mahasattvas, each upholding, proclaiming, and expounding it, will attain the Dharma eye (wisdom eye that perceives truth) that is indestructible and imperishable. Furthermore, having written this Prajnaparamita Sutra, place it in a pure place, and make various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and exquisite clothing. Kausika (Indra), know that this good man or good woman will obtain immense merit. Furthermore, Kausika, as previously mentioned, consider the merit of building seven-jeweled stupas filling a small chiliocosm (a unit of world in Buddhist cosmology), let alone that number. Kausika, suppose someone were to build seven-jeweled stupas filled with Buddha's relics (the remains of the Buddha) throughout a medium chiliocosm (a unit of world in Buddhist cosmology), and for the rest of their life, they were to make various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and exquisite clothing, and also respectfully venerate, bow to, and praise them. Kausika, what do you think? Would that person obtain much merit due to this cause? Lord Sakra (Indra) replied to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kausika, if there is a good man or good woman who, for the sake of seeking Mahabodhi (Supreme Enlightenment), generates faith and understanding in this Prajnaparamita, they should personally uphold, recite, and remember it, and also widely proclaim and disseminate it to others, enabling all sentient beings to obtain great benefits and ensuring the long-lasting presence of the true Dharma in the world. Due to this cause, the Buddha's eye will not be severed, the true Dharma will not perish, and the Bodhisattva-Mahasattvas, each upholding it, will attain the Dharma eye that is indestructible and imperishable. Furthermore, having written this Prajnaparamita Sutra, place it in a pure place, and make various offerings such as incense, flowers, lamps, perfumes, banners, canopies, and exquisite clothing. Kausika, know that this good man or good woman will obtain immense merit.' Furthermore, Kausika, as previously mentioned, consider the merit of building seven-jeweled stupas filling a medium chiliocosm, let alone that number.
迦！假使有人以佛舍利造七寶塔滿三千大千世界，是人乃至盡壽已來，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得法眼不壞不滅。又復書此般若波羅蜜多經置清凈處，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。
「複次，憍尸迦！如前所說造七寶塔滿三千大千世界，且置是數。憍尸迦！假使三千大千世界滿中眾生，各各以佛舍利造七寶塔，若住一劫、若減一劫，以諸香華燈涂、幢幡寶蓋、上妙衣服，乃至種種伎樂歌舞，作如是等廣大供養，又復尊重瞻禮稱讚。憍尸迦！于汝意云何？彼諸眾生以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！若善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他
【現代漢語翻譯】 現代漢語譯本：佛陀對憍尸迦（Kausika，帝釋天）說：『假設有人用佛陀的舍利建造七寶塔，數量充滿三千大千世界，這個人乃至一生都用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等進行供養，又恭敬地瞻仰、禮拜、稱讚。憍尸迦，你認為如何？這個人因為這樣的因緣得到的福報多嗎？』 帝釋天主回答佛陀說：『非常多，世尊！』 佛陀說：『憍尸迦，如果有善男子、善女人，爲了追求無上菩提的緣故，對於這部《般若波羅蜜多》（Prajnaparamita，智慧的完美）生起信心和理解，自己應當受持、讀誦、記憶，並且為他人廣泛宣說、流佈，普遍使眾生得到巨大的利益，使正法長久住世。因為這樣的因緣，佛眼不會斷絕，正法不會滅亡，而各位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）各自受持，就能得到不壞不滅的法眼。又將這部《般若波羅蜜多經》書寫下來，放置在清凈的地方，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等進行供養。憍尸迦，應當知道這位善男子、善女人得到的福報非常多。』 『再者，憍尸迦，就像前面所說的建造七寶塔充滿三千大千世界，姑且不論這個數量。憍尸迦，假設三千大千世界充滿眾生，每個眾生都用佛陀的舍利建造七寶塔，如果住世一劫（kalpa，佛教時間單位）或者減少一劫，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服，乃至各種伎樂歌舞，進行如此廣大的供養，又恭敬地瞻仰、禮拜、稱讚。憍尸迦，你認為如何？這些眾生因為這樣的因緣得到的福報多嗎？』 帝釋天主回答佛陀說：『非常多，世尊！』 佛陀說：『憍尸迦，如果善男子、善女人，爲了追求無上菩提的緣故，對於這部《般若波羅蜜多》生起信心和理解，自己應當受持、讀誦、記憶，並且為他人廣泛宣說、流佈，普遍使眾生得到巨大的利益，使正法長久住世。因為這樣的因緣，佛眼不會斷絕，正法不會滅亡，而各位菩薩摩訶薩各自受持，就能得到不壞不滅的法眼。又將這部《般若波羅蜜多經》書寫下來，放置在清凈的地方，用各種香、花、燈、涂香、幢幡、寶蓋、上等美妙的衣服等進行供養。憍尸迦，應當知道這位善男子、善女人得到的福報非常多。』
【English Translation】 English version: The Buddha said to Kausika (Indra, the lord of gods): 'Suppose someone were to build seven-jeweled pagodas filled with the Buddha's relics, filling the three thousand great thousand worlds. This person, even for their entire life, would make offerings with various incense, flowers, lamps, perfumes, banners, canopies, and the finest clothes, and would also respectfully gaze upon, bow down to, and praise them. Kausika, what do you think? Would this person gain much merit from this cause?' Lord Indra replied to the Buddha: 'Very much, World Honored One!' The Buddha said: 'Kausika, if there are good men or good women who, for the sake of seeking supreme Bodhi (enlightenment), develop faith and understanding in this Prajnaparamita (perfection of wisdom), they should themselves uphold, recite, and remember it, and also widely explain and disseminate it to others, universally enabling sentient beings to obtain great benefits, and causing the true Dharma to abide in the world for a long time. Because of this cause, the Buddha's eye will not be cut off, the true Dharma will not perish, and each of the Bodhisattva-mahasattvas (great bodhisattvas) who uphold it will obtain the indestructible Dharma eye. Furthermore, if they write down this Prajnaparamita Sutra and place it in a clean place, making offerings with various incense, flowers, lamps, perfumes, banners, canopies, and the finest clothes, Kausika, you should know that these good men and good women will gain very much merit.' 'Furthermore, Kausika, as previously mentioned, building seven-jeweled pagodas filling the three thousand great thousand worlds, let us set aside that number. Kausika, suppose the three thousand great thousand worlds were filled with sentient beings, and each of them built seven-jeweled pagodas with the Buddha's relics, and if they were to abide for one kalpa (an eon) or less than one kalpa, making vast offerings with various incense, flowers, lamps, perfumes, banners, canopies, the finest clothes, and even various music, songs, and dances, and also respectfully gazing upon, bowing down to, and praising them. Kausika, what do you think? Would these sentient beings gain much merit from this cause?' Lord Indra replied to the Buddha: 'Very much, World Honored One!' The Buddha said: 'Kausika, if there are good men or good women who, for the sake of seeking supreme Bodhi, develop faith and understanding in this Prajnaparamita, they should themselves uphold, recite, and remember it, and also widely explain and disseminate it to others, universally enabling sentient beings to obtain great benefits, and causing the true Dharma to abide in the world for a long time. Because of this cause, the Buddha's eye will not be cut off, the true Dharma will not perish, and each of the Bodhisattva-mahasattvas who uphold it will obtain the indestructible Dharma eye. Furthermore, if they write down this Prajnaparamita Sutra and place it in a clean place, making offerings with various incense, flowers, lamps, perfumes, banners, canopies, and the finest clothes, Kausika, you should know that these good men and good women will gain very much merit.'
人廣說流佈，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得法眼不壞不滅。又復書此般若波羅蜜多經置清凈處，以諸香華燈涂、幢幡寶蓋，作如是等種種供養。憍尸迦！當知此善男子、善女人得福甚多。」
爾時，帝釋天主白佛言：「世尊！如是，如是！誠如佛說，若人於此般若波羅蜜多經尊重供養者，當知是人即同供養過去未來現在諸佛，了諸佛智，即同於彼一切世界廣作最極無邊供養。世尊！如佛所說三千大千世界如前數量，我今復置是數。世尊！假使如彼兢伽沙數三千大千世界，而彼世界滿中眾生，一一眾生各各以佛舍利起七寶塔，若住一劫、若減一劫，以諸香華燈涂、幢幡寶蓋、上妙衣服乃至種種伎樂歌舞，如是供養，又復尊重瞻禮稱讚。世尊！彼諸眾生得福雖多，不如有人為欲趣求大菩提故，於此般若波羅蜜多發信解心，自當受持讀誦記念，復為他人廣說流佈，普令眾生得大善利，使其正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得法眼不壞不滅。又復書此般若波羅蜜多經置清凈處，以諸香華燈涂、幢幡寶蓋、上妙衣服，如是等種種供養。」
爾時，世尊告帝釋天主言：「如是，如是！憍尸迦！能於此般若波羅蜜多
【現代漢語翻譯】 現代漢語譯本：讓人廣泛宣說流傳，使這正法長久住世。因為這個因緣，佛的慧眼不會斷絕，正法不會滅亡，而各位菩薩摩訶薩（菩薩中的大菩薩）各自受持，就能得到不壞不滅的法眼。又將這部《般若波羅蜜多經》書寫下來，放置在清凈的地方，用各種香、花、燈、涂香、幢幡、寶蓋等，做這樣的種種供養。憍尸迦（帝釋天的別名）！應當知道，這位善男子、善女人得到的福報非常多。 當時，帝釋天主對佛說：『世尊！是這樣的，是這樣的！確實像佛所說，如果有人對這部《般若波羅蜜多經》尊重供養，應當知道這個人就等同於供養過去、未來、現在諸佛，瞭解諸佛的智慧，就等同於在一切世界廣作最極無邊的供養。世尊！就像佛所說的三千大千世界那樣多的數量，我現在再增加這個數量。世尊！假使有像恒河沙數那樣多的三千大千世界，而那些世界中充滿眾生，每一個眾生都各自用佛的舍利建造七寶塔，或者住一個劫，或者減少一個劫，用各種香、花、燈、涂香、幢幡、寶蓋、上妙衣服乃至各種伎樂歌舞，這樣供養，又尊重瞻仰禮拜稱讚。世尊！那些眾生得到的福報雖然很多，不如有人爲了追求大菩提的緣故，對這部《般若波羅蜜多經》發起信心和理解，自己受持讀誦記憶，又為他人廣泛宣說流傳，普遍讓眾生得到大的利益，使這正法長久住世。因為這個因緣，佛的慧眼不會斷絕，正法不會滅亡，而各位菩薩摩訶薩各自受持，就能得到不壞不滅的法眼。又將這部《般若波羅蜜多經》書寫下來，放置在清凈的地方，用各種香、花、燈、涂香、幢幡、寶蓋、上妙衣服等，做這樣的種種供養。』 當時，世尊告訴帝釋天主說：『是這樣的，是這樣的！憍尸迦！能夠對這部《般若波羅蜜多》
【English Translation】 English version: Let people widely proclaim and spread it, so that this Right Dharma may long abide in the world. Because of this cause and condition, the Buddha's eye of wisdom will not be cut off, the Right Dharma will not perish, and each of the Bodhisattva Mahasattvas (great Bodhisattvas) who uphold it will attain the indestructible and imperishable Dharma eye. Furthermore, write down this Prajnaparamita Sutra and place it in a clean place, and make various offerings such as incense, flowers, lamps, perfumes, banners, and jeweled canopies. Kausika (another name for Indra)! You should know that this good man or good woman will obtain very great merit. At that time, the Lord of the Devas, Indra, said to the Buddha: 'World Honored One! It is so, it is so! Truly as the Buddha has said, if a person respects and makes offerings to this Prajnaparamita Sutra, know that this person is the same as making offerings to all the Buddhas of the past, future, and present, understanding the wisdom of all the Buddhas, and is the same as making the most supreme and boundless offerings in all worlds. World Honored One! Just like the number of three thousand great thousand worlds that the Buddha spoke of, I now add that number again. World Honored One! Suppose there are as many three thousand great thousand worlds as the sands of the Ganges River, and those worlds are filled with living beings, each living being builds a seven-jeweled stupa with the relics of the Buddha, whether it lasts for one kalpa or less than one kalpa, and makes offerings with various incense, flowers, lamps, perfumes, banners, jeweled canopies, supreme clothing, and even various music, songs, and dances, and also respects, gazes upon, bows to, and praises them. World Honored One! Although those living beings obtain much merit, it is not as much as someone who, for the sake of seeking great Bodhi, develops faith and understanding in this Prajnaparamita Sutra, upholds, recites, and remembers it themselves, and also widely proclaims and spreads it for others, universally enabling living beings to obtain great benefits, and causing this Right Dharma to long abide in the world. Because of this cause and condition, the Buddha's eye of wisdom will not be cut off, the Right Dharma will not perish, and each of the Bodhisattva Mahasattvas who uphold it will attain the indestructible and imperishable Dharma eye. Furthermore, write down this Prajnaparamita Sutra and place it in a clean place, and make various offerings such as incense, flowers, lamps, perfumes, banners, jeweled canopies, and supreme clothing.' At that time, the World Honored One said to the Lord of the Devas, Indra: 'It is so, it is so! Kausika! If one can, regarding this Prajnaparamita'
經尊重供養者，當知是人所獲福德無量無數，無有邊際無等無比，乃至其福不可思議。何以故？當知如來、應供、正等正覺一切智，從般若波羅蜜多生，復從一切智生如來身。憍尸迦！是故當知，若人以佛舍利起塔供養，與彼受持讀誦尊重供養般若波羅蜜多經者，所作福行所獲功德，較量是數，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百俱胝分、千俱胝分、百千俱胝分、百千俱胝那庾多分不及其一，數分、算分及譬喻分乃至烏波尼殺曇分不及其一。」
爾時，先從帝釋天主同來會者，四十千天子眾，俱白帝釋天主言：「今當於此甚深般若波羅蜜多法門，受持讀誦記念思惟，如說修行。」
是時，世尊即告帝釋天主言：「憍尸迦！如諸天言，汝當於此般若波羅蜜多法門，受持讀誦記念思惟，如說修行。何以故？憍尸迦！若阿修羅與彼三十三天子眾共相鬥戰，是時汝當思念於此般若波羅蜜多法門，彼阿修羅即當退屈而自隱沒。」
帝釋天主白佛言：「世尊！此般若波羅蜜多是廣大明，此般若波羅蜜多是無量明，是無上明，是最勝明，是無等明，是無等等明。」
爾時，佛告帝釋天主言：「如是，如是！憍尸迦！此般若波羅蜜多是廣大明，是無量明，是無上明，是最勝明，是無等
【現代漢語翻譯】 現代漢語譯本：
佛陀告訴憍尸迦（帝釋天主）：『如果有人尊重供養佛舍利，要知道這個人所獲得的福德是無量無數的，沒有邊際，沒有可以相比的，乃至他的福德是不可思議的。為什麼呢？要知道如來（佛的稱號之一）、應供（值得供養的人）、正等正覺（完全覺悟的人）的一切智慧，都是從般若波羅蜜多（以智慧到達彼岸）產生的，而且如來的身體也是從一切智慧產生的。憍尸迦！因此要知道，如果有人用佛舍利建造佛塔並供養，與那些受持、讀誦、尊重、供養般若波羅蜜多經典的人相比，他們所做的福行和所獲得的功德，用數量來衡量，前者連後者的百分之一都比不上，千分之一都比不上，百千分之一都比不上，俱胝分之一都比不上，百俱胝分之一、千俱胝分之一、百千俱胝分之一、百千俱胝那庾多分之一都比不上，甚至用數分、算分、譬喻分乃至烏波尼殺曇分來衡量，也比不上。』 當時，先前與帝釋天主一同來到法會的四萬天子，都對帝釋天主說：『我們現在應當受持、讀誦、記念、思惟這甚深的般若波羅蜜多法門，並按照所說的去修行。』 這時，世尊就告訴帝釋天主說：『憍尸迦！正如眾天人所說，你應該受持、讀誦、記念、思惟這般若波羅蜜多法門，並按照所說的去修行。為什麼呢？憍尸迦！如果阿修羅（一種神道）與三十三天（欲界第二天）的天子們發生戰鬥，那時你應當思念這般若波羅蜜多法門，那些阿修羅就會退縮並自行消失。』 帝釋天主對佛說：『世尊！這般若波羅蜜多是廣大光明，這般若波羅蜜多是無量光明，是無上光明，是最殊勝的光明，是無等光明，是無等等光明。』 這時，佛陀告訴帝釋天主說：『是的，是的！憍尸迦！這般若波羅蜜多是廣大光明，是無量光明，是無上光明，是最殊勝的光明，是無等光明，是無等等光明。』
【English Translation】 English version:
The Buddha said to Kausika (Lord Sakra, the king of gods): 'O Kausika, if someone respects and makes offerings to the relics of the Buddha, know that the merit acquired by this person is immeasurable, countless, boundless, incomparable, and even inconceivable. Why is that? Know that the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (the fully enlightened one), and all wisdom arise from the Prajnaparamita (the perfection of wisdom), and the body of the Tathagata also arises from all wisdom. Therefore, O Kausika, know that if someone builds a stupa with the relics of the Buddha and makes offerings, compared to those who uphold, recite, respect, and make offerings to the Prajnaparamita Sutra, the meritorious deeds and virtues acquired by the former, when measured numerically, are not even one percent of the latter, not even one thousandth, not even one hundred thousandth, not even one kotith (ten millionth), not even one hundred kotith, one thousand kotith, one hundred thousand kotith, or one hundred thousand kotith nayuta (a very large number) part, not even a number part, a calculation part, a simile part, or even an upanishad part.' At that time, forty thousand devas (gods), who had come to the assembly with Lord Sakra, all said to Lord Sakra: 'Now we should uphold, recite, remember, contemplate this profound Dharma of Prajnaparamita, and practice according to what is said.' Then, the World Honored One said to Lord Sakra: 'O Kausika, as the devas have said, you should uphold, recite, remember, and contemplate this Dharma of Prajnaparamita, and practice according to what is said. Why is that? O Kausika, if the Asuras (a type of demigod) engage in battle with the devas of the Trayastrimsa Heaven (the second heaven of the desire realm), at that time you should contemplate this Dharma of Prajnaparamita, and those Asuras will retreat and disappear by themselves.' Lord Sakra said to the Buddha: 'World Honored One, this Prajnaparamita is vast light, this Prajnaparamita is immeasurable light, it is supreme light, it is the most excellent light, it is incomparable light, it is the light that has no equal.' Then, the Buddha said to Lord Sakra: 'So it is, so it is! O Kausika, this Prajnaparamita is vast light, it is immeasurable light, it is supreme light, it is the most excellent light, it is incomparable light, it is the light that has no equal.'
明，是無等等明。何以故？所有過去未來現在如來、應供、正等正覺，從是大明所出生故，諸佛阿耨多羅三藐三菩提，學是大明得成就故，乃至無量無數三千大千世界諸佛世尊，阿耨多羅三藐三菩提，皆學是般若波羅蜜多廣大明故而得成就。憍尸迦！當知阿耨多羅三藐三菩提，從是般若波羅蜜多中來；所有十善法，因是大明故出現於世；四禪定分、四無量分、四無色定分、五神通分、三十七菩提分，如是等法，皆因是大明故出現於世。如是略說，乃至八萬四千法蘊，皆從般若波羅蜜多廣大明句所出生故。所有佛智，自然智，不思議智，亦復由此大明生故。
「複次，憍尸迦！若如來、應供、正等正覺不出世時，彼諸菩薩摩訶薩眾出現世間，從先所聞般若波羅蜜多，出生種種善巧方便，悲愍世間諸眾生故為作利益。是故十善法，四禪定分，四無量分，四無色定分，五神通分，三十七菩提分如是等法，出現世間開示眾生。憍尸迦！譬如月不出時眾星出現，如其力勢光照世間。菩薩摩訶薩亦復如是，如來、應供、正等正覺不出世時，所有正法亦不隱滅。何以故？若諸法行，若平等行，若諸善行，一一皆從諸菩薩摩訶薩所出生故，于菩薩摩訶薩善巧方便中隨順而轉。是諸菩薩摩訶薩善巧方便，當知皆從般若波羅蜜多生。
【現代漢語翻譯】 現代漢語譯本：『明』，是無與倫比的光明。為什麼這麼說呢？因為所有過去、未來、現在的如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀），都是從這大光明中出生的。諸佛的阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），是通過學習這大光明而成就的。乃至無量無數三千大千世界（Trisahasra-Mahasahasra-Lokadhatu，佛教宇宙觀中的一個巨大世界系統）的諸佛世尊，他們的阿耨多羅三藐三菩提，都是因為學習這般若波羅蜜多（Prajnaparamita，智慧的完美）的廣大光明而成就的。憍尸迦（Kausika，帝釋天的別名）！應當知道，阿耨多羅三藐三菩提是從這般若波羅蜜多中來的；所有的十善法，都是因為這大光明才出現在世間；四禪定分、四無量分、四無色定分、五神通分、三十七菩提分，這些法都是因為這大光明才出現在世間。簡略地說，乃至八萬四千法蘊，都是從般若波羅蜜多的廣大光明語句中出生的。所有的佛智、自然智、不可思議智，也都是由此大光明產生的。 『再者，憍尸迦！如果如來、應供、正等正覺沒有出現在世間，那些菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）們就會出現在世間，他們從先前所聽聞的般若波羅蜜多中，生出種種善巧方便，爲了悲憫世間眾生而為他們帶來利益。因此，十善法、四禪定分、四無量分、四無色定分、五神通分、三十七菩提分等這些法，才會出現在世間，開示眾生。憍尸迦！譬如月亮不出現時，眾星就會出現，它們憑藉自己的力量照耀世間。菩薩摩訶薩也是如此，當如來、應供、正等正覺沒有出現在世間時，所有的正法也不會隱沒。為什麼呢？因為無論是諸法行、平等行，還是諸善行，都是從菩薩摩訶薩那裡出生的，在菩薩摩訶薩的善巧方便中隨順而轉。這些菩薩摩訶薩的善巧方便，應當知道都是從般若波羅蜜多中產生的。』
【English Translation】 English version: 『Light』 is the light that has no equal. Why is that? Because all Tathagatas (Buddha's title), Arhats (worthy of offerings), and Samyaksambuddhas (fully enlightened Buddhas) of the past, future, and present are born from this great light. The Anuttara-samyak-sambodhi (supreme perfect enlightenment) of all Buddhas is achieved through learning this great light. Even the Buddhas and World Honored Ones of countless Trisahasra-Mahasahasra-Lokadhatus (a great world system in Buddhist cosmology), their Anuttara-samyak-sambodhi is achieved by learning the vast light of this Prajnaparamita (perfection of wisdom). Kausika (another name for Indra)! It should be known that Anuttara-samyak-sambodhi comes from this Prajnaparamita; all the ten wholesome actions appear in the world because of this great light; the four stages of Dhyana (meditative absorption), the four immeasurables, the four formless absorptions, the five supernormal powers, and the thirty-seven factors of enlightenment, all these dharmas appear in the world because of this great light. Briefly speaking, even the eighty-four thousand aggregates of Dharma are born from the vast light sentences of Prajnaparamita. All the wisdom of the Buddhas, the natural wisdom, and the inconceivable wisdom are also produced by this great light. 『Furthermore, Kausika! If the Tathagatas, Arhats, and Samyaksambuddhas do not appear in the world, then those Bodhisattva-Mahasattvas (great Bodhisattvas) will appear in the world. From the Prajnaparamita they have previously heard, they will generate various skillful means, and out of compassion for the beings of the world, they will bring them benefit. Therefore, the ten wholesome actions, the four stages of Dhyana, the four immeasurables, the four formless absorptions, the five supernormal powers, and the thirty-seven factors of enlightenment, these dharmas appear in the world to teach sentient beings. Kausika! Just as when the moon does not appear, the stars appear, and they illuminate the world with their power. Bodhisattva-Mahasattvas are also like this. When the Tathagatas, Arhats, and Samyaksambuddhas do not appear in the world, all the true Dharma will not be hidden. Why is that? Because whether it is the practice of dharmas, the practice of equality, or the practice of wholesome actions, all are born from the Bodhisattva-Mahasattvas, and they follow and turn within the skillful means of the Bodhisattva-Mahasattvas. These skillful means of the Bodhisattva-Mahasattvas, it should be known, all come from Prajnaparamita.』
「複次，憍尸迦！若有善男子、善女人，能於此般若波羅蜜多法門，書寫供養，受持讀誦，記念思惟，如說修行者。是人以是緣故，于現世中得大利益。」
帝釋天主白佛言：「世尊！是人于現世中當得何所利益？」
佛言：「憍尸迦！當知是善男子、善女人，不為諸毒損傷其命，不為火焚不為水溺，不遭刀劍杖苦，乃至不為他力損傷其命，又復不為王法所加。設有是難，若能誦唸般若波羅蜜多者，即得解脫。又復，憍尸迦！受持讀誦般若波羅蜜多者，若詣國王及其王子、王大臣所，時彼國王、王大臣等見已歡喜，隨其所欲一切如意。何以故？憍尸迦！此般若波羅蜜多，於一切眾生是大慈心行、大慈行，是大悲心行，大悲行。又復，憍尸迦！受持讀誦此般若波羅蜜多者，於一切處，不為一切虎狼蟲獸所能傷害，乃至人非人等伺求短者，不得其便，唯除先業定應受者。」
爾時，有諸外道，于彼法中久出家者，數滿百人，來入會中，于佛世尊欲生惱亂。
是時，帝釋天主遠見此人漸近佛會。即時天主觀察彼心，知其所欲而作是念：「此諸外道，今來佛會欲生惱亂。我先從佛所受般若波羅蜜多法門，宜應誦唸。」
帝釋天主作是思惟已，即誦般若波羅蜜多法門。時諸外道既入會中
【現代漢語翻譯】 現代漢語譯本 佛陀又對憍尸迦（Kausika，即帝釋天）說：『如果善男子、善女人，能夠對這《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的法門，進行書寫、供養、接受、持守、讀誦、記憶、思考，並按照所說的去修行，那麼這個人就會因此在現世中獲得巨大的利益。』 帝釋天主向佛陀請示說：『世尊！這個人會在現世中得到什麼樣的利益呢？』 佛陀說：『憍尸迦！你要知道，這個善男子、善女人，不會被各種毒物傷害性命，不會被火燒，不會被水淹，不會遭受刀劍棍棒的痛苦，甚至不會被其他力量傷害性命，也不會被王法所加害。即使有這些災難，如果能夠誦唸《般若波羅蜜多》，就能立即得到解脫。而且，憍尸迦！受持讀誦《般若波羅蜜多》的人，如果去拜見國王、王子或大臣，那麼國王、王子、大臣等見到他們都會非常歡喜，並且會讓他們一切如意。為什麼呢？憍尸迦！因為這《般若波羅蜜多》對於一切眾生，是具有大慈悲心、大慈悲行的。而且，憍尸迦！受持讀誦這《般若波羅蜜多》的人，在任何地方，都不會被虎狼蟲獸所傷害，甚至那些非人等想要加害他們的人，也無法得逞，除非是他們前世註定要承受的業報。』 當時，有一些外道，在他們的法門中出家很久的人，大約有一百人，來到佛陀的集會中，想要擾亂佛陀。 這時，帝釋天主遠遠地看到這些人逐漸靠近佛陀的集會。帝釋天主立即觀察他們的內心，知道他們的意圖，於是心想：『這些外道，現在來到佛陀的集會想要擾亂。我之前從佛陀那裡接受了《般若波羅蜜多》的法門，應該誦唸。』 帝釋天主這樣思索之後，就開始誦唸《般若波羅蜜多》的法門。這時，那些外道已經進入了集會之中。
【English Translation】 English version Furthermore, Kausika (Indra, the lord of gods)! If there are good men or good women who can write, make offerings to, receive, uphold, recite, remember, contemplate, and practice according to the teachings of this Prajnaparamita (Perfection of Wisdom) Dharma, then these people will gain great benefits in this present life because of this. Lord Indra, the king of gods, asked the Buddha, 'World Honored One! What benefits will these people gain in this present life?' The Buddha said, 'Kausika! You should know that these good men and good women will not have their lives harmed by any poison, will not be burned by fire, will not be drowned by water, will not suffer the pain of swords or sticks, and will not have their lives harmed by other forces, nor will they be harmed by the laws of the king. Even if there are such difficulties, if they can recite the Prajnaparamita, they will immediately be liberated. Moreover, Kausika! Those who receive, uphold, and recite the Prajnaparamita, if they go to see the king, his princes, or his ministers, then the king, princes, and ministers will be delighted to see them and will grant them everything they desire. Why is this? Kausika! Because this Prajnaparamita is the practice of great compassion and great loving-kindness for all sentient beings. Furthermore, Kausika! Those who receive, uphold, and recite this Prajnaparamita will not be harmed by any tigers, wolves, insects, or beasts in any place, and even those who are non-humans seeking to harm them will not succeed, except for those who are destined to receive the results of their past karma.' At that time, there were some non-Buddhist ascetics, who had been practicing in their own traditions for a long time, about a hundred of them, who came to the Buddha's assembly, intending to cause trouble for the Buddha. At that time, Lord Indra saw these people approaching the Buddha's assembly from afar. Immediately, the lord of gods observed their minds, knew their intentions, and thought, 'These non-Buddhists are now coming to the Buddha's assembly to cause trouble. I have previously received the Prajnaparamita Dharma from the Buddha, and I should recite it.' After thinking this, Lord Indra began to recite the Prajnaparamita Dharma. At this time, those non-Buddhists had already entered the assembly.
，遠見世尊，是時各各右繞世尊已，即離佛會複道而還。
爾時，尊者舍利子即作是念：「云何此諸外道來入會中，向佛世尊右繞而退？」
是時，世尊知舍利子心所思念，即告尊者舍利子言：「汝今當知彼諸外道，于彼法中而各出家，今來佛會欲生破壞違諍損惱。帝釋天主以誦般若波羅蜜多故，彼諸外道自生慚退。舍利子！是故當知，般若波羅蜜多法門有大威力，能除一切外道邪惡。」
爾時，復有諸惡魔眾咸作是念：「今如來、應供、正等正覺，與其四眾並欲、色界諸天子等而共集會。彼佛世尊與諸菩薩摩訶薩授阿耨多羅三藐三菩提記，我等今者宜應往彼。」時諸魔眾作是念已，即化四兵種種莊嚴詣于佛所。
是時帝釋天主，見是四兵嚴整妙好來入佛會。即作是念：「此四兵眾莊嚴殊麗，非彼頻婆娑羅王之所有，亦非勝軍大王所有，又非諸餘國王所有，亦復非其長者子有，此即是彼諸惡魔眾化現故爾。何以故？彼諸魔眾，于長夜中違背佛法，伺求其短欲生破壞，我今宜應誦佛所受般若波羅蜜多法門。」
帝釋天主作是念已，即誦般若波羅蜜多法門。彼諸魔眾，即時各各攝其化現複道而還。
爾時，三十三天子眾，即于會中，化現無數天曼陀羅華等種種妙華，散於佛上。其所
【現代漢語翻譯】 現代漢語譯本：他們遠遠地看見了世尊，這時他們各自右繞世尊后，就離開了佛陀的集會，沿著原路返回。 當時，尊者舍利子心中思忖：『為什麼這些外道來到集會中，向佛世尊右繞后就退走了呢？』 這時，世尊知道舍利子心中所想，就告訴尊者舍利子說：『你應當知道，那些外道在他們自己的法門中各自出家，現在來到佛陀的集會，是想製造破壞、爭論和損害。帝釋天主因為誦持般若波羅蜜多，那些外道就自己感到慚愧而退走了。舍利子！因此應當知道，般若波羅蜜多法門有強大的威力，能夠消除一切外道的邪惡。』 當時，又有許多惡魔也這樣想：『現在如來、應供、正等正覺，和他的四眾弟子以及諸天子等在一起。那位佛世尊正在給諸菩薩摩訶薩授阿耨多羅三藐三菩提的記別，我們現在應該去那裡。』當時，這些魔眾這樣想后，就化現出四種軍隊，以各種莊嚴的姿態前往佛陀所在之處。 這時，帝釋天主看到這四種軍隊整齊而精美地來到佛陀的集會，就想：『這四種軍隊的莊嚴華麗，不是頻婆娑羅王所擁有的，也不是勝軍大王所擁有的，也不是其他國王所擁有的，也不是那些長者子所擁有的，這一定是那些惡魔所化現的。為什麼呢？因為那些魔眾，在漫長的黑夜中違背佛法，伺機尋找機會想要製造破壞，我現在應該誦持佛陀所傳授的般若波羅蜜多法門。』 帝釋天主這樣想后，就誦持般若波羅蜜多法門。那些魔眾，立刻各自收回他們所化現的軍隊，沿著原路返回。 當時，三十三天的天子們，就在集會中，化現出無數的天曼陀羅花等各種美妙的花朵，散在佛陀的身上。他們所散的
【English Translation】 English version: They saw the World Honored One from afar, and then each of them circumambulated the World Honored One to the right, and then left the Buddha's assembly, returning by the same path. At that time, the Venerable Shariputra thought to himself: 'Why did these non-Buddhists come into the assembly, circumambulate the Buddha to the right, and then retreat?' At that time, the World Honored One, knowing what Shariputra was thinking, said to the Venerable Shariputra: 'You should know that those non-Buddhists each left home within their own doctrines, and now they have come to the Buddha's assembly intending to create disruption, conflict, and harm. Because Shakra, the lord of the gods, recited the Prajnaparamita, those non-Buddhists felt ashamed and retreated. Shariputra! Therefore, you should know that the Prajnaparamita Dharma has great power, capable of eliminating all the evils of non-Buddhists.' At that time, many evil demons also thought: 'Now the Tathagata, the Arhat, the Perfectly Enlightened One, is with his fourfold assembly and the gods and celestial beings. That Buddha, the World Honored One, is bestowing predictions of Anuttara-samyak-sambodhi upon the Bodhisattva-Mahasattvas, we should go there now.' Having thought this, those demons manifested four kinds of troops, adorned in various ways, and went to where the Buddha was. At that time, Shakra, the lord of the gods, seeing these four kinds of troops, well-ordered and magnificent, entering the Buddha's assembly, thought: 'The splendor of these four kinds of troops is not possessed by King Bimbisara, nor by King Senajita, nor by any other kings, nor by the sons of the elders. This must be a manifestation of those evil demons. Why? Because those demons, throughout the long night, have opposed the Buddha's Dharma, seeking opportunities to create disruption. I should now recite the Prajnaparamita Dharma that the Buddha has taught.' Having thought this, Shakra, the lord of the gods, recited the Prajnaparamita Dharma. Those demons immediately withdrew their manifestations and returned by the same path. At that time, the assembly of the thirty-three gods manifested countless celestial Mandarava flowers and other wonderful flowers, scattering them upon the Buddha. The flowers they scattered
散華，住虛空中。時諸天子眾散妙華已，作如是言：「愿此般若波羅蜜多正法久住世間，與閻浮提眾生作大利益。」
發是言已重複散華，散已又言：「唯愿一切眾生，於此般若波羅蜜多法門，宣佈演說如說修行。一切魔及魔天人與非人，伺求短者，不得其便，普令眾生善根具足。」
時帝釋天主白佛言：「世尊！若有人能於此般若波羅蜜多隨喜聽受者，當知是人已曾供養過去諸佛，何況受持讀誦記念思惟，轉為他人解說其義，如其所說依法修學，如所修行成就相應。何以故？諸佛一切智，皆于般若波羅蜜多法中求，從般若波羅蜜多所出生故。世尊！譬如有人慾求妙寶，須入大海勤苦而求，方獲無價諸妙珍寶。如來、應供、正等正覺一切智寶亦復如是，當於般若波羅蜜多大海中求。」
佛告帝釋天主言：「如是，如是！諸佛如來、應供、正等正覺一切智寶，若欲求者，當於般若波羅蜜多大法海中勤苦而求，如是求者皆得如意。」
佛說佛母出生三法藏般若波羅蜜多經卷第三 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯寶塔功德品第三
【現代漢語翻譯】 現代漢語譯本 天人們散開鮮花，飄浮在虛空中。當時，諸天子們散完美妙的鮮花后，這樣說道：『愿這《般若波羅蜜多》（Prajnaparamita，意為智慧的完美）正法長久住世，給閻浮提（Jambudvipa，意為我們所居住的這個世界）的眾生帶來巨大的利益。』 說完這些話后，他們再次散花，散完花后又說：『唯愿一切眾生，對於這《般若波羅蜜多》的法門，能夠宣講演說，並按照所說的去修行。一切魔及其魔天人與非人，那些伺機尋找機會來破壞的人，都不能得逞，普遍令眾生的善根得以圓滿具足。』 這時，帝釋天主（Indra，天神之王）對佛說：『世尊！如果有人能夠對這《般若波羅蜜多》隨喜聽受，應當知道這個人已經曾經供養過過去的諸佛，更何況是受持、讀誦、記念、思惟，並轉為他人解說其中的含義，按照所說的依法修學，如所修行而成就相應的果位。為什麼呢？諸佛的一切智慧，都是在《般若波羅蜜多》的法中求得的，是從《般若波羅蜜多》所出生的。世尊！譬如有人想要尋求珍寶，必須進入大海，勤勞辛苦地去求，才能獲得無價的各種珍寶。如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）的一切智慧之寶也是如此，應當在《般若波羅蜜多》的大海中去尋求。』 佛告訴帝釋天主說：『是的，是的！諸佛如來、應供、正等正覺的一切智慧之寶，如果想要尋求，應當在《般若波羅蜜多》的大法海中勤勞辛苦地去求，這樣求的人都能如願以償。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第三 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第四 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯寶塔功德品第三
【English Translation】 English version Flowers were scattered, dwelling in the empty space. Then, the assembly of heavenly beings, having scattered the wonderful flowers, spoke thus: 'May this true Dharma of Prajnaparamita (Perfection of Wisdom) long abide in the world, bringing great benefit to the beings of Jambudvipa (the world we inhabit).' Having spoken these words, they scattered flowers again, and after scattering them, they said again: 'May all beings, regarding this Dharma gate of Prajnaparamita, proclaim and expound it, and practice according to what is said. May all demons and their heavenly beings, as well as non-human beings, those who seek opportunities to harm, not succeed, and may the roots of goodness of all beings be fully perfected.' Then, Indra (Lord of the Gods) said to the Buddha: 'World Honored One! If there are those who can joyfully listen to and receive this Prajnaparamita, it should be known that these people have already made offerings to the Buddhas of the past. How much more so if they uphold, recite, remember, contemplate, and explain its meaning to others, practice according to what is said, and achieve corresponding results through their practice. Why is this so? All the wisdom of the Buddhas is sought within the Dharma of Prajnaparamita, and is born from Prajnaparamita. World Honored One! It is like someone who wishes to seek precious jewels, they must enter the great ocean and diligently seek them, only then can they obtain priceless and wonderful treasures. The treasure of all the wisdom of the Tathagata (Thus Gone One), Arhat (Worthy One), and Samyaksambuddha (Perfectly Enlightened One) is also like this, it should be sought within the great ocean of Prajnaparamita.' The Buddha said to Indra: 'So it is, so it is! The treasure of all the wisdom of the Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, if one wishes to seek it, one should diligently seek it within the great Dharma ocean of Prajnaparamita, and those who seek in this way will all obtain what they desire.' The Third Scroll of the Sutra of the Prajnaparamita, the Mother of Buddhas, the Source of the Three Dharma Collections Taisho Tripitaka Volume 08, No. 0228, Sutra of the Prajnaparamita, the Mother of Buddhas, the Source of the Three Dharma Collections The Fourth Scroll of the Sutra of the Prajnaparamita, the Mother of Buddhas, the Source of the Three Dharma Collections Translated by Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with purple robe, by Imperial Decree, during the Western Translation of Sutras, Chapter Three: Merits of the Stupa
之三
爾時，尊者阿難白佛言：「云何，世尊！而不稱讚宣說佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多如是名字，何故唯說般若波羅蜜多稱讚功德？」
佛告阿難言：「如是，如是！我于諸波羅蜜多中，唯說般若波羅蜜多最上稱讚。何以故？阿難！汝今當知，此般若波羅蜜多與五波羅蜜多為導首故。阿難！于汝意云何？若佈施不迴向一切智，得成波羅蜜多不？」
阿難白佛言：「不也，世尊！」
佛言：「阿難！若持戒、忍辱、精進、禪定不迴向一切智，得成波羅蜜多不？即此般若不迴向一切智，得成波羅蜜多不？」
阿難白佛言：「不也，世尊！」
佛言：「阿難！于汝意云何？所有不思議智慧善根，迴向一切智不？」
阿難白佛言：「世尊！如是，如是！所有最上不思議智慧善根，而悉迴向一切智。」
佛告阿難：「是故當知，以諸善根迴向一切智故，得諸波羅蜜多名；以第一義法迴向一切智故，得般若波羅蜜多名。是故，阿難！彼諸善根迴向一切智故，般若波羅蜜多與五波羅蜜多而為導首。彼五波羅蜜多，住般若波羅蜜多相應法中，由是般若波羅蜜多故，諸波羅蜜多皆悉圓滿。阿難！是故我于般若波羅蜜多而最稱讚。譬如
【現代漢語翻譯】 現代漢語譯本 當時，尊者阿難對佛說：『世尊，為什麼您不稱讚宣說佈施波羅蜜多（Dāna pāramitā，佈施的完美）、持戒波羅蜜多（Śīla pāramitā，持戒的完美）、忍辱波羅蜜多（Kṣānti pāramitā，忍耐的完美）、精進波羅蜜多（Vīrya pāramitā，精進的完美）、禪定波羅蜜多（Dhyāna pāramitā，禪定的完美）這些名稱，而只稱贊般若波羅蜜多（Prajñā pāramitā，智慧的完美）的功德呢？』 佛告訴阿難說：『是這樣的，是這樣的！我在所有的波羅蜜多中，只說般若波羅蜜多是最值得稱讚的。為什麼呢？阿難，你現在應當知道，這般若波羅蜜多是其餘五種波羅蜜多的引導者。阿難，你認為如何？如果佈施不迴向一切智（sarvajñatā，對一切事物和現象的徹底理解），能成就波羅蜜多嗎？』 阿難對佛說：『不能，世尊！』 佛說：『阿難，如果持戒、忍辱、精進、禪定不迴向一切智，能成就波羅蜜多嗎？即使是這般若不迴向一切智，能成就波羅蜜多嗎？』 阿難對佛說：『不能，世尊！』 佛說：『阿難，你認為如何？所有不可思議的智慧善根，會迴向一切智嗎？』 阿難對佛說：『世尊，是的，是的！所有最上不可思議的智慧善根，都會迴向一切智。』 佛告訴阿難：『所以應當知道，因為所有善根都回向一切智，所以才得到波羅蜜多的名稱；因為第一義法（paramārtha-satya，最高的真理）迴向一切智，所以才得到般若波羅蜜多的名稱。因此，阿難，因為那些善根迴向一切智，般若波羅蜜多才成為五種波羅蜜多的引導者。那五種波羅蜜多，安住在與般若波羅蜜多相應的法中，由於般若波羅蜜多的緣故，所有的波羅蜜多都得以圓滿。阿難，因此我才最稱讚般若波羅蜜多。譬如』
【English Translation】 English version At that time, the Venerable Ānanda said to the Buddha, 'Why, O Blessed One, do you not praise and expound the names of the Perfection of Giving (Dāna pāramitā), the Perfection of Morality (Śīla pāramitā), the Perfection of Patience (Kṣānti pāramitā), the Perfection of Effort (Vīrya pāramitā), and the Perfection of Meditation (Dhyāna pāramitā), but only praise the merits of the Perfection of Wisdom (Prajñā pāramitā)?' The Buddha said to Ānanda, 'It is so, it is so! Among all the perfections, I only say that the Perfection of Wisdom is the most praiseworthy. Why is that? Ānanda, you should know that this Perfection of Wisdom is the leader of the other five perfections. Ānanda, what do you think? If giving is not dedicated to all-knowing wisdom (sarvajñatā), can it become a perfection?' Ānanda said to the Buddha, 'No, Blessed One!' The Buddha said, 'Ānanda, if morality, patience, effort, and meditation are not dedicated to all-knowing wisdom, can they become perfections? Even if this wisdom is not dedicated to all-knowing wisdom, can it become a perfection?' Ānanda said to the Buddha, 'No, Blessed One!' The Buddha said, 'Ānanda, what do you think? Do all inconceivable roots of wisdom dedicate themselves to all-knowing wisdom?' Ānanda said to the Buddha, 'Yes, Blessed One, yes! All the supreme inconceivable roots of wisdom dedicate themselves to all-knowing wisdom.' The Buddha told Ānanda, 'Therefore, you should know that because all roots of virtue are dedicated to all-knowing wisdom, they obtain the name of perfections; because the ultimate truth (paramārtha-satya) is dedicated to all-knowing wisdom, it obtains the name of the Perfection of Wisdom. Therefore, Ānanda, because those roots of virtue are dedicated to all-knowing wisdom, the Perfection of Wisdom becomes the leader of the five perfections. Those five perfections, abiding in the dharma corresponding to the Perfection of Wisdom, are all perfected because of the Perfection of Wisdom. Ānanda, that is why I praise the Perfection of Wisdom the most. For example,'
大地散諸種子，如其時處隨所和合各得生長。彼諸種子依地而住，若不依地不能生長。般若波羅蜜多亦復如是，而能攝彼五波羅蜜多，如是五法皆依般若波羅蜜多而住，由般若波羅蜜多而得增長，是故五法皆得名為波羅蜜多。阿難！是故當知般若波羅蜜多，與彼五法而為導首。」
爾時，帝釋天主白佛言：「世尊！如佛所說，般若波羅蜜多法門有大功德，假使如來、應供、正等正覺以種種言詞稱揚讚歎亦不能盡。是故諸善男子、善女人，應當於此般若波羅蜜多法門，受持讀誦記念思惟，如說修行。」
佛言：「憍尸迦！善哉，善哉！如汝所言。此般若波羅蜜多法門，我不但說能受持讀誦宣佈演說者有大功德，若有善男子、善女人，但能以此般若波羅蜜多，書寫經卷，置清凈處尊重恭敬，以諸香華燈涂、幢幡寶蓋、上妙衣服作諸供養者，當知是人宣佈佛法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得法眼不壞不滅。憍尸迦！彼受持讀誦般若波羅蜜多者，于現世中獲是功德。」
爾時，帝釋天主白佛言：「世尊！若有善男子、善女人，但能於此般若波羅蜜多，書寫經卷置清凈處，以諸香華燈涂、幢幡寶蓋等隨力供養者，我當往彼護念其人令無衰惱，何況於此般若波羅蜜
【現代漢語翻譯】 現代漢語譯本： 如同大地散播各種種子，在適當的時間和地點，因緣和合，各自得以生長。這些種子依賴土地而存在，若不依賴土地便無法生長。般若波羅蜜多（智慧的完美）也是如此，它能統攝其餘五種波羅蜜多（佈施、持戒、忍辱、精進、禪定），這五種法都依般若波羅蜜多而存在，由般若波羅蜜多而得以增長，因此這五種法都可稱為波羅蜜多。阿難！因此應當知道，般若波羅蜜多是這五種法的引導者。
這時，帝釋天主（天神之王）對佛說：『世尊！如您所說，般若波羅蜜多法門具有巨大的功德，即使如來（佛的稱號）、應供（值得供養者）、正等正覺（完全覺悟者）用各種言辭稱揚讚歎也無法窮盡。因此，各位善男子、善女人，應當對此般若波羅蜜多法門，受持、讀誦、記念、思惟，並如所說修行。』
佛說：『憍尸迦（帝釋天的別名）！說得好，說得好！正如你所說。這般若波羅蜜多法門，我不僅說能受持、讀誦、宣佈、演說的人有大功德，若有善男子、善女人，僅僅能將這般若波羅蜜多書寫成經卷，放置在清凈之處，尊重恭敬，用各種香、花、燈、涂香、幢幡、寶蓋、上妙衣服等進行供養，應當知道這個人能使佛法長久住世。因為這個因緣，佛眼（佛的智慧之眼）不會斷絕，正法不會滅亡，而各位菩薩摩訶薩（偉大的菩薩）都能各自受持，即能獲得法眼（對佛法的洞察力）不壞不滅。憍尸迦！那些受持、讀誦般若波羅蜜多的人，在現世就能獲得這些功德。』
這時，帝釋天主對佛說：『世尊！如果有善男子、善女人，僅僅能將這般若波羅蜜多書寫成經卷，放置在清凈之處，用各種香、花、燈、涂香、幢幡、寶蓋等隨力供養，我將前往那裡護念這個人，使他沒有衰敗和煩惱，更何況是那些對般若波羅蜜多』
【English Translation】 English version: Just as the earth scatters various seeds, which, in due time and place, grow according to their respective conditions. These seeds rely on the earth to exist; without the earth, they cannot grow. The Prajna Paramita (Perfection of Wisdom) is also like this; it encompasses the other five Paramitas (Generosity, Morality, Patience, Effort, and Meditation). These five practices all rely on the Prajna Paramita to exist and grow through it. Therefore, all five practices can be called Paramitas. Ananda! Therefore, you should know that the Prajna Paramita is the leader of these five practices.
At that time, Lord Sakra (King of the Gods) said to the Buddha, 'World Honored One! As you have said, the Dharma gate of Prajna Paramita has great merit. Even if the Tathagata (title of the Buddha), the Arhat (worthy of offerings), the Samyak-sambuddha (fully enlightened one) were to praise and extol it with all kinds of words, they could not exhaust its merits. Therefore, all good men and good women should receive, uphold, read, recite, remember, contemplate, and practice this Dharma gate of Prajna Paramita as it is taught.'
The Buddha said, 'Kausika (another name for Sakra)! Well said, well said! Just as you have said. This Dharma gate of Prajna Paramita, I not only say that those who receive, uphold, read, proclaim, and expound it have great merit, but if there are good men and good women who can merely write this Prajna Paramita into scriptures, place them in a clean place, respect and honor them, and make offerings with various incense, flowers, lamps, perfumes, banners, canopies, and excellent clothing, you should know that this person can make the Buddha Dharma abide in the world for a long time. Because of this cause, the Buddha's eye (the eye of wisdom) will not be cut off, the true Dharma will not perish, and all Bodhisattva Mahasattvas (great Bodhisattvas) will each receive and uphold it, and thus obtain the Dharma eye (insight into the Dharma) that is indestructible and imperishable. Kausika! Those who receive and uphold the Prajna Paramita will obtain these merits in this present life.'
At that time, Lord Sakra said to the Buddha, 'World Honored One! If there are good men and good women who can merely write this Prajna Paramita into scriptures, place them in a clean place, and make offerings with various incense, flowers, lamps, perfumes, banners, canopies, etc., according to their ability, I will go there to protect and remember that person, so that they will have no decline or affliction, let alone those who practice the Prajna Paramita.'
多，受持讀誦記念思惟，轉為他人解說其義，是人功德無量無邊。」
佛告帝釋天主言：「善哉，善哉！憍尸迦！若有善男子、善女人，于諸方處說此般若波羅蜜多時，有無數百千天子為聽法故，往詣其所聽受正法。若說法人有疲倦心不樂說者，彼諸天子增益其力使不退沒，令其精進樂欲宣說。憍尸迦！受持讀誦般若波羅蜜多者，于現世中獲是功德。
「複次，憍尸迦！若受持此正法者善男子、善女人，於四眾中說此般若波羅蜜多時，心無怯懼，不畏難問，隨問能答，離諸過失。何以故？般若波羅蜜多力所護故。於此般若波羅蜜多諸求過失者，不得其便。所以者何？是般若波羅蜜多離諸過失，是故宣說般若波羅蜜多者，亦復不見有其過失。以如是故，彼善男子、善女人，于說法時不生驚怖。憍尸迦！受持讀誦般若波羅蜜多者，于現世中獲是功德。
「複次，憍尸迦！若善男子、善女人，受持讀誦般若波羅蜜多者，是人即為父母、親友，乃至沙門、婆羅門等尊重敬愛。若已起、若未起一切言訟，斗諍、衰惱等事，皆悉遠離。憍尸迦！受持讀誦般若波羅蜜多者，于現世中獲是功德。
「複次，憍尸迦！若善男子、善女人，以此般若波羅蜜多，書寫經卷安置供養，隨諸方地有是經處，即有四大王天
【現代漢語翻譯】 現代漢語譯本 『如果有人能夠受持、讀誦、記憶、思惟，併爲他人解說其中的含義，這個人所獲得的功德是無量無邊的。』
佛陀告訴帝釋天主說：『善哉，善哉！憍尸迦（Indra，帝釋天）！如果有善男子、善女人在各處宣說這部《般若波羅蜜多》時，會有無數百千的天子爲了聽法而前往他們那裡聽受正法。如果說法的人感到疲倦，不樂意宣說，那些天子會增加他們的力量，使他們不退縮，讓他們精進並樂於宣說。憍尸迦！受持讀誦《般若波羅蜜多》的人，在現世就能獲得這樣的功德。』
『再者，憍尸迦！如果受持這部正法的善男子、善女人，在四眾（比丘、比丘尼、優婆塞、優婆夷）中宣說這部《般若波羅蜜多》時，內心不會感到怯懦和恐懼，不害怕被提問，能夠隨問隨答，遠離一切過失。為什麼呢？因為有《般若波羅蜜多》的力量在守護他們。那些想在這部《般若波羅蜜多》中尋找過失的人，是找不到機會的。為什麼呢？因為這部《般若波羅蜜多》本身就遠離一切過失，所以宣說《般若波羅蜜多》的人，也看不到自己的過失。正因為如此，那些善男子、善女人在說法時不會感到驚慌。憍尸迦！受持讀誦《般若波羅蜜多》的人，在現世就能獲得這樣的功德。』
『再者，憍尸迦！如果善男子、善女人受持讀誦《般若波羅蜜多》，這個人就會受到父母、親友，乃至沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）等人的尊重和敬愛。所有已經發生或尚未發生的爭訟、鬥爭、衰敗等事情，都會遠離他們。憍尸迦！受持讀誦《般若波羅蜜多》的人，在現世就能獲得這樣的功德。』
『再者，憍尸迦！如果善男子、善女人用這部《般若波羅蜜多》書寫經卷，並安置供養，無論在哪個地方有這部經書，那裡就會有四大王天（Cāturmahārājika，四大天王）』
【English Translation】 English version 'If one can uphold, recite, remember, contemplate, and explain its meaning to others, the merit of this person is immeasurable and boundless.'
The Buddha said to Śakra, the lord of the devas: 'Excellent, excellent! Kauśika (Indra)! If there are good men or good women who, in various places, expound this Prajñāpāramitā, countless hundreds of thousands of devas will come to those places to listen to the Dharma. If the expounder feels weary and unwilling to speak, those devas will increase their strength, preventing them from retreating, and encourage them to be diligent and willing to expound. Kauśika! Those who uphold and recite the Prajñāpāramitā will obtain such merit in this very life.'
'Furthermore, Kauśika! If good men or good women who uphold this Dharma expound this Prajñāpāramitā among the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās), their minds will not be timid or fearful, they will not be afraid of difficult questions, they will be able to answer any question, and they will be free from all faults. Why is this so? Because they are protected by the power of the Prajñāpāramitā. Those who seek faults in this Prajñāpāramitā will not find an opportunity. Why is this so? Because this Prajñāpāramitā is free from all faults, therefore, those who expound the Prajñāpāramitā will also not see their own faults. Because of this, those good men and good women will not be frightened when expounding the Dharma. Kauśika! Those who uphold and recite the Prajñāpāramitā will obtain such merit in this very life.'
'Furthermore, Kauśika! If good men or good women uphold and recite the Prajñāpāramitā, they will be respected and loved by their parents, relatives, and even by śrāmaṇas (monastics) and brāhmaṇas (priests). All disputes, conflicts, and misfortunes that have arisen or have not yet arisen will be far from them. Kauśika! Those who uphold and recite the Prajñāpāramitā will obtain such merit in this very life.'
'Furthermore, Kauśika! If good men or good women use this Prajñāpāramitā to write scriptures and place them for veneration, wherever there is this scripture, there will be the Four Great Kings (Cāturmahārājika)'
住阿耨多羅三藐三菩提心者諸天子眾，為敬法故往詣其所，瞻禮稱讚隨喜頂受。得瞻禮頂受已，即還彼天。所有三十三天中住菩提心諸天子眾，夜摩天中住菩提心諸天子眾，喜足天中住菩提心諸天子眾，化樂天中住菩提心諸天子眾，他化自在天中住菩提心諸天子眾，如是等欲界諸天子眾，各各為敬法故往詣其所，瞻禮稱讚隨喜頂受。得瞻禮頂受已，各各還復彼彼天中。「又復，憍尸迦！所有色界諸天，所謂：梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，如是等諸天中住菩提心者諸天子眾，為敬法故往詣其所，瞻禮稱讚隨喜頂受。得瞻禮頂受已，各各還復彼彼天中。
「複次，憍尸迦！諸有受持讀誦般若波羅蜜多者善男子、善女人，應生如是心：『所有十方無量阿僧祇世界中，一切天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅，摩睺羅伽、人非人等，皆悉為敬法故，來詣般若波羅蜜多經所，瞻禮聽受。彼等若來，我當以其法施，使令得法各各還復。』憍尸迦！若有是般若波羅蜜多經處，我不但說一四大洲欲色界中，住菩提心諸天子眾，為敬法故，往詣其所瞻禮頂受。憍尸迦！乃至三千大千世界諸欲
【現代漢語翻譯】 現代漢語譯本：那些安住于阿耨多羅三藐三菩提心（無上正等正覺之心）的天子們，爲了尊敬佛法，前往佛陀所在之處，瞻仰禮拜，稱讚隨喜，頂戴受持。瞻仰禮拜並頂戴受持后，他們各自返回自己的天界。所有三十三天（欲界第二天）中安住菩提心的天子們，夜摩天（欲界第三天）中安住菩提心的天子們，喜足天（欲界第四天）中安住菩提心的天子們，化樂天（欲界第五天）中安住菩提心的天子們，他化自在天（欲界第六天）中安住菩提心的天子們，像這樣欲界的所有天子們，都各自爲了尊敬佛法，前往佛陀所在之處，瞻仰禮拜，稱讚隨喜，頂戴受持。瞻仰禮拜並頂戴受持后，他們各自返回自己的天界。 『又，憍尸迦（帝釋的別稱）！所有諸天，即：梵眾天（色界初禪天）、梵輔天（色界初禪天）、大梵天（色界初禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、光音天（色界二禪天）、少凈天（色界三禪天）、無量凈天（色界三禪天）、遍凈天（色界三禪天）、無雲天（色界四禪天）、福生天（色界四禪天）、廣果天（色界四禪天）、無煩天（色界五不還天）、無熱天（色界五不還天）、善見天（色界五不還天）、善現天（色界五不還天）、色究竟天（色界頂天），像這樣諸天中安住菩提心的天子們，爲了尊敬佛法，前往佛陀所在之處，瞻仰禮拜，稱讚隨喜，頂戴受持。瞻仰禮拜並頂戴受持后，他們各自返回自己的天界。 『再者，憍尸迦！凡是受持、讀誦《般若波羅蜜多》（以智慧到達彼岸的經典）的善男子、善女人，應當生起這樣的心念：『所有十方無量阿僧祇（極大的數字）世界中，一切天龍（天上的龍）、夜叉（守護神）、乾闥婆（天上的樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（天上的歌神）、摩睺羅伽（大蟒神）、人非人等，都爲了尊敬佛法，來到《般若波羅蜜多經》所在之處，瞻仰禮拜，聽聞受持。他們如果來了，我應當以佛法佈施給他們，使他們得到佛法后各自返回。』憍尸迦！如果有《般若波羅蜜多經》所在之處，我不僅說一個四大洲（一個世界）的欲界中，安住菩提心的天子們，爲了尊敬佛法，前往那裡瞻仰禮拜。憍尸迦！乃至三千大千世界（一個大宇宙）的諸欲界
【English Translation】 English version: Those heavenly beings who dwell in the mind of Anuttara-samyak-sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), out of respect for the Dharma, go to where the Buddha is, pay homage, praise, rejoice, and receive the teachings with reverence. Having paid homage and received the teachings, they return to their respective heavens. All the heavenly beings who dwell in the mind of Bodhi in the Trayastrimsha Heaven (the second heaven of the desire realm), the heavenly beings who dwell in the mind of Bodhi in the Yama Heaven (the third heaven of the desire realm), the heavenly beings who dwell in the mind of Bodhi in the Tushita Heaven (the fourth heaven of the desire realm), the heavenly beings who dwell in the mind of Bodhi in the Nirmanarati Heaven (the fifth heaven of the desire realm), the heavenly beings who dwell in the mind of Bodhi in the Paranirmitavasavartin Heaven (the sixth heaven of the desire realm), all these heavenly beings of the desire realm, each out of respect for the Dharma, go to where the Buddha is, pay homage, praise, rejoice, and receive the teachings with reverence. Having paid homage and received the teachings, they each return to their respective heavens. 'Furthermore, Kausika (another name for Indra)! All the heavens, namely: the Brahma-parisadya Heaven (the first dhyana heaven of the form realm), the Brahma-purohita Heaven (the first dhyana heaven of the form realm), the Maha-brahma Heaven (the first dhyana heaven of the form realm), the Parittabha Heaven (the second dhyana heaven of the form realm), the Apramanabha Heaven (the second dhyana heaven of the form realm), the Abhasvara Heaven (the second dhyana heaven of the form realm), the Parittasubha Heaven (the third dhyana heaven of the form realm), the Apramanasubha Heaven (the third dhyana heaven of the form realm), the Subhakrtsna Heaven (the third dhyana heaven of the form realm), the Anabhraka Heaven (the fourth dhyana heaven of the form realm), the Punyaprasava Heaven (the fourth dhyana heaven of the form realm), the Brhatphala Heaven (the fourth dhyana heaven of the form realm), the Avrha Heaven (the five pure abodes of the form realm), the Atapa Heaven (the five pure abodes of the form realm), the Sudrsa Heaven (the five pure abodes of the form realm), the Sudarsana Heaven (the five pure abodes of the form realm), the Akanistha Heaven (the highest heaven of the form realm), all these heavenly beings who dwell in the mind of Bodhi, out of respect for the Dharma, go to where the Buddha is, pay homage, praise, rejoice, and receive the teachings with reverence. Having paid homage and received the teachings, they each return to their respective heavens. 'Moreover, Kausika! Those good men and good women who uphold, read, and recite the Prajnaparamita (the perfection of wisdom sutra), should generate this thought: 『In all the immeasurable Asankhya (a very large number) worlds of the ten directions, all the Devas (gods), Nagas (dragons), Yakshas (nature spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans, and non-humans, all come to the place where the Prajnaparamita Sutra is, out of respect for the Dharma, to pay homage and listen to the teachings. If they come, I shall give them the Dharma, so that having received the Dharma, they may each return.』 Kausika! If there is a place where the Prajnaparamita Sutra is, I do not only speak of the heavenly beings who dwell in the mind of Bodhi in the desire realm of one Jambudvipa (one continent), going there to pay homage out of respect for the Dharma. Kausika! Even in the desire realms of the three thousand great thousand worlds (a large universe)
色界中，住菩提心諸天子眾，各各為敬法故，有是般若波羅蜜多經處，往詣其所瞻禮稱讚隨喜頂受。得瞻禮頂受已，各各還復彼彼天中。
「複次，憍尸迦！受持讀誦般若波羅蜜多者諸善男子、善女人，隨所住處，有是經卷，若諸殿堂及諸房舍，堅固安隱不能破壞，是處即有大威力者——天龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，常來其所聽受正法。」
爾時，帝釋天主白佛言：「世尊！諸天龍神等眾若來，彼善男子、善女人當云何知？」
佛告帝釋天主言：「憍尸迦！受持此正法者善男子、善女人，若見有大光明，當知即是諸天龍神等眾來至其所聽受正法。又復，若聞諸微妙香，當知此相亦是諸天龍神等眾來至其所。是故，憍尸迦！受持此正法者善男子、善女人，隨所住處，常應清凈嚴潔其舍，去除一切穢惡等物。若彼諸天龍神等眾，或時來至其所，見是清凈等相，彼天龍神心生歡喜適悅快樂，是中有諸先住小力鬼神，皆悉遠避出離其舍。何以故？彼小力鬼神，常所依附大威力者諸天龍神，而彼小力諸鬼神等，常所隨從大力諸天龍神等眾往諸方處。是故，憍尸迦！隨有是般若波羅蜜多經處，若諸持法者，常能清凈嚴潔其所，是即尊重正法眼故。憍尸迦！是善男子、善
【現代漢語翻譯】 現代漢語譯本 在菩提心（覺悟之心）中安住的諸位天子，爲了尊敬佛法，凡是有《般若波羅蜜多經》（智慧到彼岸的經典）的地方，都會前往那裡瞻仰、禮拜、稱讚、隨喜，並恭敬地頂戴受持。瞻禮頂受之後，他們各自返回各自的天界。 「再者，憍尸迦（帝釋天的別名）！受持、讀誦《般若波羅蜜多經》的善男子、善女人，無論住在哪裡，只要有這部經卷，無論是殿堂還是房舍，都會變得堅固安穩，不會被破壞。這個地方就會有大威力的天龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，經常來到這裡聽受正法。」 這時，帝釋天主對佛說：「世尊！諸天龍神等眾如果來了，那些善男子、善女人應當如何知道呢？」 佛告訴帝釋天主說：「憍尸迦！受持這部正法的善男子、善女人，如果看到有大光明，就應當知道這是諸天龍神等眾來到這裡聽受正法。又如果聞到各種微妙的香氣，也應當知道這是諸天龍神等眾來到這裡。所以，憍尸迦！受持這部正法的善男子、善女人，無論住在哪裡，都應當經常保持住所的清凈和整潔，去除一切污穢之物。如果那些天龍神等眾有時來到這裡，看到清凈的景象，他們會心生歡喜、愉悅和快樂。這裡面有些原本居住的小力鬼神，都會遠遠地避開，離開這個住所。為什麼呢？因為那些小力鬼神，經常依附於大威力的天龍神，而這些小力鬼神，也經常跟隨大力的天龍神等眾前往各處。所以，憍尸迦！凡是有《般若波羅蜜多經》的地方，如果那些持法者，經常能夠保持住所的清凈和整潔，這就是尊重正法之眼。憍尸迦！這些善男子、善
【English Translation】 English version Those sons of gods who dwell in the Bodhi mind (mind of enlightenment), each for the sake of respecting the Dharma, wherever there is a place where the Prajnaparamita Sutra (the scripture of wisdom that has reached the other shore) is, they go to that place to venerate, praise, rejoice, and respectfully receive it. Having venerated and received it, they each return to their respective heavens. Furthermore, Kausika (another name for Indra)! Good men and good women who uphold and recite the Prajnaparamita, wherever they dwell, if there is this scripture, whether in halls or in rooms, it will become firm and secure, unable to be destroyed. In that place, there will be great powerful beings—Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), humans and non-humans—who will often come to that place to listen to the true Dharma. At that time, the lord of the Devas, Indra, said to the Buddha, 'World Honored One! If the Devas, Nagas, and other beings come, how will those good men and good women know?' The Buddha said to the lord of the Devas, Indra, 'Kausika! Good men and good women who uphold this true Dharma, if they see great light, they should know that it is the Devas, Nagas, and other beings who have come to that place to listen to the true Dharma. Also, if they smell various subtle fragrances, they should know that this is also a sign that the Devas, Nagas, and other beings have come to that place. Therefore, Kausika! Good men and good women who uphold this true Dharma, wherever they dwell, should always keep their dwellings clean and tidy, removing all defiled things. If those Devas, Nagas, and other beings sometimes come to that place and see the clean and tidy appearance, their hearts will be filled with joy, pleasure, and happiness. Some of the lesser powerful ghosts who originally resided there will all avoid and leave that dwelling. Why? Because those lesser powerful ghosts often rely on the great powerful Devas and Nagas, and these lesser powerful ghosts often follow the great powerful Devas, Nagas, and other beings to various places. Therefore, Kausika! Wherever there is the Prajnaparamita Sutra, if those who uphold the Dharma can always keep their dwellings clean and tidy, this is to respect the eye of the true Dharma. Kausika! These good men and good
女人，以尊敬受持般若波羅蜜多正法力故，于現世中獲大功德。
「複次，憍尸迦！是善男子、善女人，受持般若波羅蜜多時，身無疲倦心不懈怠，離諸苦惱適悅快樂，臥安覺安，于其夢中見勝境像，或見如來、應供、正等正覺安處道場，或見如來、應供、正等正覺轉大法輪，或見如來舍利寶塔，或見諸聲聞眾，或見諸菩薩摩訶薩眾，或聞宣說般若波羅蜜多甚深法音，或聞宣說菩提分法，或復見諸菩薩摩訶薩方證阿耨多羅三藐三菩提，或見諸菩薩摩訶薩受持此般若波羅蜜多法門，或聞宣說般若波羅蜜多攝一切智。或見佛剎廣大清凈，或聞諸佛世尊以善巧方便說菩薩法。或見某如來、應供、正等正覺，于某方某處及某世界，與百千俱胝那庾多菩薩聲聞眾，恭敬圍繞而為說法。憍尸迦！是善男子、善女人，于其夢中見是勝相，覺已輕安身心適悅。彼人得是適悅快樂已，于諸甘美飲食不生貪想。譬如修相應行苾芻從三摩地起，于諸甘美飲食不生念想。憍尸迦！受持般若波羅蜜多者善男子、善女人亦復如是。何以故？是善男子、善女人，住般若波羅蜜多觀行相應故，即得天龍神等增益色力，是故於諸飲食不生念想。憍尸迦！受持般若波羅蜜多者善男子、善女人，于現世中獲是功德。
「複次，憍尸迦！若善男子、
【現代漢語翻譯】 現代漢語譯本：女人，因為以恭敬心受持般若波羅蜜多（prajnaparamita，智慧的完美）正法，所以在今生就能獲得巨大的功德。 「再者，憍尸迦（Kausika，帝釋天）！那些善男子、善女人，在受持般若波羅蜜多的時候，身體不會感到疲倦，內心也不會懈怠，遠離各種苦惱，感到舒適快樂，睡得安穩，醒來也感到安穩。他們在夢中會見到殊勝的景象，或者見到如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）安住在道場，或者見到如來、應供、正等正覺轉大法輪（Dharmacakra，佛陀的教法），或者見到如來的舍利寶塔，或者見到諸聲聞眾（Sravaka，佛陀的弟子），或者見到諸菩薩摩訶薩眾（Bodhisattva-mahasattva，偉大的菩薩），或者聽到宣說般若波羅蜜多甚深法音，或者聽到宣說菩提分法（bodhipaksika-dharma，通往覺悟的修行方法），或者見到諸菩薩摩訶薩正在證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），或者見到諸菩薩摩訶薩受持這般若波羅蜜多法門，或者聽到宣說般若波羅蜜多攝一切智（sarvajnata，一切智）。或者見到佛剎（Buddhaksetra，佛的凈土）廣大清凈，或者聽到諸佛世尊以善巧方便宣說菩薩法。或者見到某如來、應供、正等正覺，在某方某處及某世界，與百千俱胝那庾多（kotinayuta，極大的數量單位）菩薩聲聞眾，恭敬圍繞而為說法。憍尸迦！這些善男子、善女人，在夢中見到這些殊勝的景象，醒來後感到身心輕安舒適快樂。他們獲得這種舒適快樂后，對於各種甘美的飲食不會產生貪戀的想法。譬如修習相應禪定的比丘（bhiksu，佛教出家人）從三摩地（samadhi，禪定）中出來，對於各種甘美的飲食不會產生念想。憍尸迦！受持般若波羅蜜多的善男子、善女人也是如此。為什麼呢？因為這些善男子、善女人，安住在與般若波羅蜜多觀行相應的狀態中，就能得到天龍神等增加他們的色力，所以對於各種飲食不會產生念想。憍尸迦！受持般若波羅蜜多的善男子、善女人，在今生就能獲得這些功德。 「再者，憍尸迦！如果善男子、
【English Translation】 English version: Women, by respectfully upholding the true Dharma of Prajnaparamita (the perfection of wisdom), obtain great merit in this present life. Furthermore, Kausika! When good men and good women uphold Prajnaparamita, their bodies do not feel weary, their minds are not lazy, they are free from all suffering, and they feel comfortable and happy. They sleep peacefully and wake up peacefully. In their dreams, they see auspicious visions, such as seeing the Tathagata (the Thus-Gone One), Arhat (the Worthy One), Samyaksambuddha (the Fully Enlightened One) dwelling in the Bodhimanda (place of enlightenment), or seeing the Tathagata, Arhat, Samyaksambuddha turning the Dharma wheel, or seeing the stupa of the Tathagata's relics, or seeing the assembly of Sravakas (hearers), or seeing the assembly of Bodhisattva-mahasattvas (great Bodhisattvas), or hearing the profound Dharma sound of Prajnaparamita being proclaimed, or hearing the Bodhipaksika-dharmas (factors of enlightenment) being proclaimed, or seeing Bodhisattva-mahasattvas attaining Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), or seeing Bodhisattva-mahasattvas upholding this Dharma gate of Prajnaparamita, or hearing the proclamation of Prajnaparamita encompassing all-knowing wisdom. Or they see the Buddha-fields (Buddha-lands) vast and pure, or they hear the Buddhas, the World Honored Ones, expounding the Bodhisattva Dharma with skillful means. Or they see a certain Tathagata, Arhat, Samyaksambuddha, in a certain direction, place, and world, surrounded by hundreds of thousands of kotinayutas (a large number) of Bodhisattvas and Sravakas, respectfully expounding the Dharma. Kausika! These good men and good women, having seen these auspicious visions in their dreams, feel light, comfortable, and happy in body and mind upon waking. Having obtained this comfort and happiness, they do not develop greedy thoughts towards various delicious foods. Just as a Bhiksu (Buddhist monk) who practices corresponding meditation, upon arising from Samadhi (meditative absorption), does not develop thoughts towards various delicious foods, so it is with the good men and good women who uphold Prajnaparamita. Why is this so? Because these good men and good women, dwelling in a state corresponding to the contemplation of Prajnaparamita, obtain increased physical strength from Devas (gods), Nagas (dragons), and other spirits, and therefore do not develop thoughts towards various foods. Kausika! Good men and good women who uphold Prajnaparamita obtain these merits in this present life. Furthermore, Kausika! If good men,
善女人，但能以此般若波羅蜜多，書寫經卷安置供養者，當知是人獲大功德。況復有人為欲趣求大菩提故，於此般若波羅蜜多法門，發信解心聽受讀誦，廣為他人解說其義，使令正法久住世間。以是因緣，佛眼不斷、正法不滅，而諸菩薩摩訶薩眾，各各受持宣佈演說，即得法眼不壞不滅。又復尊重恭敬，以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。當知是人以是因緣，所獲功德無量無邊。是故，憍尸迦！若善男子、善女人，樂欲成就如是最勝功德者，應當於此般若波羅蜜多法門，發信解心，受持讀誦，記念思惟，乃至為人廣說其義，又復尊重恭敬，以諸香華燈涂種種供養。」
稱讚功德品第四
爾時，世尊告帝釋天主言：「憍尸迦！若以滿閻浮提如來舍利而為一分，以此般若波羅蜜多書寫經卷而為一分，汝於此二分中當取何分？」
帝釋天主白佛言：「世尊！若以滿閻浮提如來舍利，及般若波羅蜜多經卷，各為一分者，我於此二分中，當取般若波羅蜜多分。何以故？諸佛如來所有化相身、實義身、說法身，如是等身皆從法身所出生故，從如、實際所出現故。如、實際者，所謂般若波羅蜜多。諸佛世尊所有諸身，亦復從是般若波羅蜜多生，是故得於如來舍利瞻禮供養。雖復供養如來舍利
【現代漢語翻譯】 現代漢語譯本：'善女人，如果有人能夠書寫這部《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的經卷，並安置供養，應當知道這個人會獲得巨大的功德。更何況有人爲了追求偉大的菩提（Bodhi，意為「覺悟」）而對這部《般若波羅蜜多》的法門，生起信心和理解，聽聞、受持、讀誦，並廣泛地為他人解釋其中的含義，使正法能夠長久住世。因為這個因緣，佛的慧眼不會斷絕，正法也不會滅亡，而各位菩薩摩訶薩（Bodhisattva-mahasattva，意為「偉大的菩薩」）們，各自受持、宣揚和演說，就能得到不壞不滅的法眼。此外，如果有人尊重恭敬，用各種香、花、燈、涂香、幢幡、寶蓋、上好的衣服等進行供養，應當知道這個人因為這個因緣，所獲得的功德是無量無邊的。因此，憍尸迦（Kausika，帝釋天的別名）！如果善男子、善女人，樂於成就這樣最殊勝的功德，就應當對這部《般若波羅蜜多》的法門，生起信心和理解，受持、讀誦、記念、思惟，乃至為他人廣泛地解說其中的含義，並且尊重恭敬，用各種香、花、燈、涂香等進行供養。' 現代漢語譯本：'稱讚功德品 第四' 現代漢語譯本：'這時，世尊告訴帝釋天主說：「憍尸迦！如果用充滿閻浮提（Jambudvipa，意為「南贍部洲」，指我們所居住的世界）的如來（Tathagata，意為「如來」）舍利（Sarira，意為「遺骨」）作為一份，用書寫好的《般若波羅蜜多》經卷作為一份，你在這兩份中會選擇哪一份呢？」' 現代漢語譯本：'帝釋天主對佛說：「世尊！如果用充滿閻浮提的如來舍利，和《般若波羅蜜多》經卷，各自作為一份，我在這兩份中，會選擇《般若波羅蜜多》的那一份。為什麼呢？諸佛如來所有的化相身、實義身、說法身，這些身都是從法身所出生的，是從如（Tathata，意為「真如」）、實際（Bhuta-koti，意為「實相」）所出現的。如、實際，指的就是《般若波羅蜜多》。諸佛世尊所有的身，也是從這部《般若波羅蜜多》所生，因此才能瞻仰供養如來舍利。雖然供養如來舍利'
【English Translation】 English version: 'Good woman, if one is able to write out this Prajnaparamita (Perfection of Wisdom) scripture and place it for offering, know that this person will obtain great merit. Moreover, if someone, desiring to seek great Bodhi (Enlightenment), develops faith and understanding in this Prajnaparamita Dharma, listens to, receives, recites, and widely explains its meaning to others, enabling the Proper Dharma to abide in the world for a long time. Because of this cause, the Buddha's eye of wisdom will not be cut off, the Proper Dharma will not perish, and the Bodhisattva-mahasattvas (Great Bodhisattvas) will each uphold, proclaim, and expound it, thus obtaining the Dharma eye that is indestructible and imperishable. Furthermore, if one respects and reveres, making offerings with various incense, flowers, lamps, perfumes, banners, canopies, and excellent clothing, know that this person, because of this cause, will obtain immeasurable and boundless merit. Therefore, Kausika (another name for Indra)! If good men and good women desire to achieve such supreme merit, they should develop faith and understanding in this Prajnaparamita Dharma, receive, uphold, recite, remember, contemplate, and even widely explain its meaning to others, and also respect and revere, making various offerings with incense, flowers, lamps, and perfumes.' English version: 'Chapter Four: Praising Merit' English version: 'At that time, the World Honored One said to the Lord of the Devas, Indra: 「Kausika! If the relics (Sarira) of the Tathagata (Thus Gone One) that fill Jambudvipa (the world we live in) were made one portion, and the written scriptures of this Prajnaparamita were made another portion, which of these two portions would you choose?」' English version: 'The Lord of the Devas, Indra, replied to the Buddha: 「World Honored One! If the relics of the Tathagata that fill Jambudvipa and the scriptures of the Prajnaparamita were each made one portion, I would choose the portion of the Prajnaparamita. Why is that? All the manifested bodies, the bodies of true meaning, and the bodies of teaching of all the Buddhas, the Tathagatas, are born from the Dharma body, and appear from Suchness (Tathata) and Reality (Bhuta-koti). Suchness and Reality are what is called Prajnaparamita. All the bodies of the Buddhas, the World Honored Ones, are also born from this Prajnaparamita, and therefore one can venerate and make offerings to the relics of the Tathagata. Although one makes offerings to the relics of the Tathagata,'
，不如於此般若波羅蜜多尊重供養。所以者何？諸如來身，從是般若波羅蜜多所出生故。世尊！譬如我於三十三天善法堂中，我處其座，為諸天子宣說法要。若時我以因緣起離彼座，有諸天子或時來者，雖不見我，但向其座瞻禮恭敬旋繞而去。彼作是念：『帝釋天主於此座中，常為諸天宣說法要，是故我今瞻禮此座。』世尊！如來、應供、正等正覺亦復如是。如來所有一切智依如來身，是身復由一切智得。以是緣故，從如實智出生如來一切智智，是智復從般若波羅蜜多所生。世尊！是故我當於二分中，但取般若波羅蜜多分。
「世尊！我非於佛舍利不生恭敬，以其如來舍利從般若波羅蜜多所生，是故我取般若波羅蜜多分，是即供養如來舍利。世尊！置是滿閻浮提如來舍利，若滿四大洲，若滿小千世界，若滿中千世界如來舍利，皆置是數。假使滿三千大千世界如來舍利以為一分，此般若波羅蜜多書寫經卷以為一分。世尊！於二分中，我亦但取般若波羅蜜多分。世尊！我于如來舍利非不恭敬，以其如來、應供、正等正覺所有舍利，從般若波羅蜜多生故。諸如來身與一切智為所依止，即此一切智復從般若波羅蜜多生。是故我於二分中，但取般若波羅蜜多分。
「世尊！譬如大摩尼寶，具諸色相有大功德，在在處
【現代漢語翻譯】 現代漢語譯本：不如對這般若波羅蜜多（智慧的完美）給予尊重和供養。為什麼呢？因為所有如來（佛）之身，都是從這般若波羅蜜多所出生的。世尊！譬如我在三十三天（欲界第二天）的善法堂中，我坐在那裡，為諸天子宣說佛法要義。如果我因為某種原因離開那個座位，有些天子即使來的時候沒有見到我，也會向我的座位瞻仰、禮拜、恭敬地繞行而去。他們會這樣想：『帝釋天主（眾神之王）常在這個座位上為諸天宣說佛法要義，所以我們現在瞻禮這個座位。』世尊！如來、應供（值得供養者）、正等正覺（完全覺悟者）也是如此。如來所有的一切智慧都依賴於如來之身，而這個身體又是由一切智慧所成就的。因此，從如實智（真實的智慧）出生如來的一切智慧，而這智慧又從般若波羅蜜多所生。世尊！因此，我應當在兩部分中，只取般若波羅蜜多這一部分。 世尊！我並非對佛舍利（佛的遺骨）不生恭敬，因為如來舍利是從般若波羅蜜多所生的，所以我要取般若波羅蜜多這一部分，這也就是供養如來舍利。世尊！即使將充滿整個閻浮提（我們所居住的星球）的如來舍利，或者充滿四大洲（古代印度人認為的世界中心）的如來舍利，或者充滿小千世界（佛教宇宙觀中的一個單位）的如來舍利，或者充滿中千世界（佛教宇宙觀中的一個單位）的如來舍利，都放在一邊。假設將充滿三千大千世界（佛教宇宙觀中的一個單位）的如來舍利作為一部分，而將這般若波羅蜜多的書寫經卷作為一部分。世尊！在這兩部分中，我也只取般若波羅蜜多這一部分。世尊！我並非對如來舍利不恭敬，因為如來、應供、正等正覺的所有舍利，都是從般若波羅蜜多所生的。諸如來之身和一切智慧互相依存，而這所有一切智慧又從般若波羅蜜多所生。因此，我在兩部分中，只取般若波羅蜜多這一部分。 世尊！譬如一顆大摩尼寶（如意寶珠），具有各種顏色和殊勝功德，無論在何處
【English Translation】 English version: It is not as good as respecting and making offerings to this Prajnaparamita (perfection of wisdom). Why is that? Because the bodies of all Tathagatas (Buddhas) are born from this Prajnaparamita. World Honored One! For example, in the Sudharma Hall of the Trayastrimsha Heaven (second heaven of the desire realm), I sit there and proclaim the Dharma to the gods. If I leave that seat for some reason, some gods, even if they do not see me when they come, will still look towards my seat, pay homage, and respectfully circumambulate it. They will think: 『Lord Indra (king of the gods) often proclaims the Dharma to the gods in this seat, so we now pay homage to this seat.』 World Honored One! The Tathagata, Arhat (worthy of offering), Samyaksambuddha (fully enlightened one) is also like this. All the wisdom of the Tathagata depends on the body of the Tathagata, and this body is achieved by all wisdom. Therefore, from the true wisdom (wisdom of reality) is born all the wisdom of the Tathagata, and this wisdom is born from Prajnaparamita. World Honored One! Therefore, I should only take the part of Prajnaparamita out of the two parts. World Honored One! It is not that I do not respect the relics of the Buddha (remains of the Buddha), because the relics of the Tathagata are born from Prajnaparamita, so I will take the part of Prajnaparamita, which is the same as making offerings to the relics of the Tathagata. World Honored One! Even if the relics of the Tathagata that fill the entire Jambudvipa (the planet we live on), or the relics of the Tathagata that fill the four continents (the center of the world according to ancient Indians), or the relics of the Tathagata that fill the small chiliocosm (a unit in Buddhist cosmology), or the relics of the Tathagata that fill the middle chiliocosm (a unit in Buddhist cosmology), are all put aside. Suppose the relics of the Tathagata that fill the three thousand great chiliocosms (a unit in Buddhist cosmology) are taken as one part, and the written scriptures of this Prajnaparamita are taken as one part. World Honored One! In these two parts, I will also only take the part of Prajnaparamita. World Honored One! It is not that I do not respect the relics of the Tathagata, because all the relics of the Tathagata, Arhat, Samyaksambuddha are born from Prajnaparamita. The bodies of all Tathagatas and all wisdom are interdependent, and all this wisdom is born from Prajnaparamita. Therefore, in the two parts, I will only take the part of Prajnaparamita. World Honored One! For example, a great Mani jewel (wish-fulfilling jewel), which has various colors and excellent virtues, wherever it is
處諸非人類求不得便。彼諸非人住處，若有男子、女人持是摩尼寶入其舍中，彼非人類即當出離其舍。又復此寶若人暫置身中，是人即能息諸惡毒苦惱等事。又復若有患風癀痰𤸌等病者，當以此寶置其身上，是諸病苦皆悉銷除。此摩尼寶，于夜闇中能為明照。若諸地方盛炎熱時，此摩尼寶能作清涼。若諸地方極寒冷時，此摩尼寶而能溫暖。若諸地方大毒蟲等作諸惡毒，若有是大摩尼寶處，自當遠去不能為害。又若有人為諸毒蟲所傷害者，是人若見此摩尼寶，毒即銷滅。又復若人患諸眼病，不能觀視諸境相者，當以此寶置其眼上，是人即能明照，離諸苦惱。又復若以此寶置於水中，是寶即與水同一色。若以此寶置於青黃赤白眾色水中，是寶亦能隨種種色各同其一。又復，若以此寶置於青黃赤白眾色衣中，是寶亦能隨諸衣色各同其一。若以此寶置濁水中，水即自清。世尊！彼摩尼寶具諸色相有是功德。」
爾時，尊者阿難謂帝釋天主言：「如汝所說，大摩尼寶具諸功德者，此為天上所有寶耶？此為人間所有寶耶？」
帝釋天主白阿難言：「此是天上大摩尼寶，閻浮提人亦有是寶，但人少生尊重敬愛，唯天中寶人所愛重，具諸色相勝功德故。若或以其閻浮提寶比天寶者，百分不及一，千分不及一，百千分不及一
{ "translations": [ "現代漢語譯本", "如果（摩尼寶）被置於非人類（指天龍八部等）所居住的地方，它們就會感到不安。如果男子或女人帶著這摩尼寶進入非人類的住所，那些非人類就會立即離開。此外，如果有人將此寶暫時置於身上，這個人就能平息各種惡毒的痛苦和煩惱。如果有人患有風病、黃病、痰病等疾病，將此寶置於身上，這些病痛都會消失。這摩尼寶在夜晚黑暗中能發出光明。如果某個地方非常炎熱，這摩尼寶能帶來清涼。如果某個地方非常寒冷，這摩尼寶能帶來溫暖。如果某個地方有大型毒蟲等製造毒害，只要有這摩尼寶在，它們就會自行遠離，無法造成傷害。如果有人被毒蟲傷害，只要看到這摩尼寶，毒素就會立即消失。如果有人患有眼疾，無法看清事物，將此寶置於眼睛上，這個人就能恢復視力，擺脫痛苦。此外，如果將此寶置於水中，此寶會與水同色。如果將此寶置於青、黃、赤、白等各種顏色的水中，此寶也能隨之呈現相同的顏色。此外，如果將此寶置於青、黃、赤、白等各種顏色的衣服中，此寶也能隨之呈現相同的顏色。如果將此寶置於渾濁的水中，水會立即變得清澈。世尊！這摩尼寶具有各種顏色和這樣的功德。」， "當時，尊者阿難對帝釋天主（Indra，天神之王）說：「正如你所說，大摩尼寶具有各種功德，這寶是天上所有的寶物呢？還是人間所有的寶物呢？」", "帝釋天主對阿難說：「這是天上大摩尼寶，閻浮提（Jambudvipa，人類居住的世界）的人也有這種寶物，但人們很少尊重和愛惜它，只有天上的寶物才被人愛重，因為它具有各種顏色和殊勝的功德。如果用閻浮提的寶物與天上的寶物相比，百分之一都比不上，千分之一都比不上，百千分之一都比不上。」" ], "english_translations": [ "English version", "If (the Mani jewel) is placed in a dwelling of non-humans (referring to beings like Devas, Nagas, etc.), they will feel uneasy. If a man or woman brings this Mani jewel into the dwelling of non-humans, those non-humans will immediately leave. Furthermore, if someone temporarily places this jewel on their body, that person can quell all kinds of malicious suffering and afflictions. If someone suffers from diseases like wind disorders, jaundice, phlegm disorders, etc., placing this jewel on their body will eliminate these ailments. This Mani jewel can emit light in the darkness of night. If a place is very hot, this Mani jewel can bring coolness. If a place is very cold, this Mani jewel can bring warmth. If a place has large poisonous insects and other creatures causing harm, as long as this Mani jewel is present, they will naturally stay away and cannot cause harm. If someone is harmed by poisonous insects, as soon as they see this Mani jewel, the poison will immediately disappear. If someone suffers from eye diseases and cannot see things clearly, placing this jewel on their eyes will restore their vision and free them from suffering. Moreover, if this jewel is placed in water, it will take on the same color as the water. If this jewel is placed in water of various colors such as blue, yellow, red, and white, it will also take on the same color as each. Furthermore, if this jewel is placed in clothing of various colors such as blue, yellow, red, and white, it will also take on the same color as each. If this jewel is placed in murky water, the water will immediately become clear. World Honored One! This Mani jewel possesses various colors and such merits.", "At that time, the Venerable Ananda said to Indra (the lord of the gods): 'As you have said, the great Mani jewel possesses various merits, is this jewel a treasure that belongs to the heavens, or is it a treasure that belongs to the human realm?'", "Indra said to Ananda: 'This is a great Mani jewel from the heavens. People in Jambudvipa (the world inhabited by humans) also have this jewel, but people rarely respect and cherish it. Only the heavenly jewels are valued because they possess various colors and superior merits. If one were to compare the jewel from Jambudvipa with the heavenly jewel, it would not be equal to one percent, not equal to one thousandth, not equal to one hundred thousandth.'" ] }
，俱胝分不及一，百俱胝分不及一，千俱胝分不及一，百千俱胝分不及一，算分數分及譬喻分乃至烏波尼殺曇分皆不及一。是天摩尼寶圓滿一切相，若以寶函盛此妙寶，若時取其寶去，而此寶函亦具諸功德，人所尊敬。何以故？以盛大寶殊妙器故。」
爾時，帝釋天主白佛言：「世尊！般若波羅蜜多亦復如是。具足一切智智功德，所有如來、應供、正等正覺般涅盤后所有舍利，亦得瞻禮供養。何以故？一切智智依如來身，是故如來舍利同彼寶器，一切智智如所盛寶。以是義故，如來舍利得瞻禮供養。世尊！若佛如來於一切世界宣說般若波羅蜜多，有是即出生真實供養。若說法師能為人說般若波羅蜜多者，亦即出生真實供養。世尊！譬如王臣受王命出於多人聚中，不生怖畏，以依其王威德力故。諸說法師亦復如是，於一切眾中宣說法要，不生怖畏，以依大法功德力故。是故於說法師尊重供養，以供養法師故，如來舍利亦得供養。
「世尊！如前所說滿三千大千世界如來舍利，假使如兢伽沙數三千大千世界滿中如來舍利以為一分，般若波羅蜜多經卷以為一分。世尊！我於是二分中，亦取般若波羅蜜多分。世尊！我非於如來舍利不生尊重，但為如來舍利從般若波羅蜜多生故，與一切智而為所依，是故我當尊重供
【現代漢語翻譯】 現代漢語譯本：俱胝（千萬）分之一不及，百俱胝分之一不及，千俱胝分之一不及，百千俱胝分之一不及，算數、分數、譬喻乃至烏波尼殺曇（奧義書）分之一都比不上。這天摩尼寶（如意寶珠）圓滿一切相，如果用寶函盛放這妙寶，當取出寶物時，這寶函也具備各種功德，受人尊敬。為什麼呢？因為它是盛放大寶的殊勝器皿。」 當時，帝釋天主（因陀羅）對佛說：「世尊！般若波羅蜜多（智慧到彼岸）也是如此。它具足一切智智（對一切法的智慧）的功德，所有如來、應供、正等正覺（佛的稱號）般涅槃（圓寂）后的舍利，也應當瞻仰供養。為什麼呢？因為一切智智依附於如來之身，所以如來的舍利如同盛放寶物的器皿，一切智智如同所盛放的寶物。因為這個緣故，如來的舍利應當瞻仰供養。世尊！如果佛如來在一切世界宣說般若波羅蜜多，這就是出生真實的供養。如果說法師能為人宣說般若波羅蜜多，也即是出生真實的供養。世尊！譬如國王的臣子奉國王的命令出現在眾人聚集的地方，不會感到恐懼，因為依靠國王的威德力量。諸位說法師也是如此，在一切大眾中宣說佛法要義，不會感到恐懼，因為依靠大法功德的力量。因此，應當尊重供養說法師，因為供養說法師，如來的舍利也得到供養。 「世尊！如前面所說，充滿三千大千世界（佛教宇宙觀中的一個世界）的如來舍利，假設將如恒河沙數的三千大千世界充滿的如來舍利作為一份，將般若波羅蜜多經卷作為一份。世尊！在這兩份中，我也選擇般若波羅蜜多分。世尊！我並非不尊重如來舍利，而是因為如來舍利是從般若波羅蜜多所生，並作為一切智的所依，因此我應當尊重供養般若波羅蜜多。」
【English Translation】 English version: 'One kotis (ten millionth) part is not comparable, one hundred kotis part is not comparable, one thousand kotis part is not comparable, one hundred thousand kotis part is not comparable, even the parts of calculation, fractions, analogies, and even Upanishad (philosophical texts) parts are not comparable. This heavenly Mani jewel (wish-fulfilling jewel) is perfect in all aspects. If this wonderful jewel is placed in a jeweled box, when the jewel is taken away, the box also possesses various merits and is respected by people. Why? Because it is a special vessel that holds a great treasure.' At that time, the Lord of the Devas, Sakra (Indra), said to the Buddha, 'World Honored One! The Prajnaparamita (Perfection of Wisdom) is also like this. It possesses the merits of all-knowing wisdom (wisdom of all dharmas). All the relics of the Tathagatas (Buddhas), Arhats, and Samyaksambuddhas (perfectly enlightened Buddhas) after their Parinirvana (final liberation) should also be revered and offered to. Why? Because all-knowing wisdom relies on the body of the Tathagata, therefore the relics of the Tathagata are like a vessel holding a treasure, and all-knowing wisdom is like the treasure held within. For this reason, the relics of the Tathagata should be revered and offered to. World Honored One! If the Buddha Tathagata proclaims the Prajnaparamita in all the worlds, that is the arising of true offerings. If a Dharma teacher can explain the Prajnaparamita to others, that is also the arising of true offerings. World Honored One! For example, a minister of a king, upon receiving the king's command, appears in a gathering of many people and does not feel fear, because he relies on the king's majestic power. The Dharma teachers are also like this; they proclaim the essence of the Dharma in all assemblies and do not feel fear, because they rely on the power of the merits of the great Dharma. Therefore, Dharma teachers should be respected and offered to, because by offering to Dharma teachers, the relics of the Tathagata are also offered to.' 'World Honored One! As previously mentioned, if the relics of the Tathagatas filling the three thousand great thousand worlds (a world system in Buddhist cosmology) are taken as one part, and the Prajnaparamita scriptures are taken as another part, assuming that the relics of the Tathagatas filling as many three thousand great thousand worlds as the sands of the Ganges River are taken as one part, World Honored One! Among these two parts, I would also choose the Prajnaparamita part. World Honored One! It is not that I do not respect the relics of the Tathagata, but because the relics of the Tathagata arise from the Prajnaparamita and are the basis of all-knowing wisdom, therefore I should respect and offer to the Prajnaparamita.'
養般若波羅蜜多。是故，世尊！若供養此般若波羅蜜多者，即同供養過去未來現在諸佛。
「複次，世尊！若善男子、善女人，樂欲見彼十方無量阿僧祇世界現住說法諸佛如來真實身者，應當於此般若波羅蜜多如法修行，於此般若波羅蜜多安住相應如實觀想。」
爾時，世尊告帝釋天主言：「如是，如是！憍尸迦！所有過去如來、應供、正等正覺，皆因修習是般若波羅蜜多故，得成就阿耨多羅三藐三菩提。未來世中，所有無量無數如來、應供、正等正覺，皆因修習是般若波羅蜜多故，得成就阿耨多羅三藐三菩提。憍尸迦！我今現在如來、應供、正等正覺，亦修習是般若波羅蜜多故，得阿耨多羅三藐三菩提。」
帝釋天主白佛言：「世尊！大波羅蜜多是謂般若波羅蜜多，如來、應供、正等正覺以修習是般若波羅蜜多故，如實了知一切眾生種種心行。」
佛言：「如是，如是！憍尸迦！諸菩薩摩訶薩于長夜中修行此般若波羅蜜多，而能了知一切眾生種種心行。」
爾時，帝釋天主復白佛言：「云何，世尊！菩薩摩訶薩但行般若波羅蜜多耶？亦行餘波羅蜜多耶？」
佛言：「憍尸迦！菩薩摩訶薩皆行六波羅蜜多。
「複次，憍尸迦！菩薩摩訶薩行此般若波羅蜜多，與諸波羅蜜多
【現代漢語翻譯】 現代漢語譯本 修習般若波羅蜜多（Prajnaparamita，智慧的完美）。因此，世尊！如果供養這般若波羅蜜多，就等同於供養過去、未來、現在的一切諸佛。
『再者，世尊！如果善男子、善女人，想要見到十方無量阿僧祇（asamkhya，無數）世界中現在安住說法的一切如來（Tathagata，佛的稱號）的真實身，應當依照此般若波羅蜜多如法修行，安住於此般若波羅蜜多，相應地如實觀想。』
這時，世尊告訴帝釋天主（Indra，天神之王）說：『是的，是的！憍尸迦（Kausika，帝釋天的別名）！所有過去的如來、應供（Arhat，值得受供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛陀），都是因為修習這般若波羅蜜多，才得以成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。未來世中，所有無量無數的如來、應供、正等正覺，也都是因為修習這般若波羅蜜多，才得以成就阿耨多羅三藐三菩提。憍尸迦！我現在作為如來、應供、正等正覺，也是因為修習這般若波羅蜜多，才得以成就阿耨多羅三藐三菩提。』
帝釋天主對佛說：『世尊！波羅蜜多（paramita，到達彼岸）被稱為般若波羅蜜多，如來、應供、正等正覺因為修習這般若波羅蜜多，才能如實了知一切眾生種種的心行。』
佛說：『是的，是的！憍尸迦！諸菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在漫長的夜晚中修行此般若波羅蜜多，才能了知一切眾生種種的心行。』
這時，帝釋天主又問佛說：『世尊！菩薩摩訶薩只是修行般若波羅蜜多嗎？也修行其他的波羅蜜多嗎？』
佛說：『憍尸迦！菩薩摩訶薩都修行六波羅蜜多（sad-paramita，六種到達彼岸的方法）。』
『再者，憍尸迦！菩薩摩訶薩修行此般若波羅蜜多，與諸波羅蜜多
【English Translation】 English version Cultivating Prajnaparamita (the perfection of wisdom). Therefore, O Lord, if one makes offerings to this Prajnaparamita, it is the same as making offerings to all the Buddhas of the past, future, and present.
'Furthermore, O Lord, if good men and good women wish to see the true bodies of all the Tathagatas (Buddhas) who are now dwelling and teaching in the immeasurable asamkhya (countless) worlds of the ten directions, they should practice this Prajnaparamita according to the Dharma, abide in this Prajnaparamita, and contemplate accordingly with true understanding.'
At that time, the Lord said to Indra (the king of gods): 'So it is, so it is, Kausika (another name for Indra)! All the past Tathagatas, Arhats (worthy of offerings), Samyaksambuddhas (fully enlightened Buddhas), have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment) because they cultivated this Prajnaparamita. In the future, all the immeasurable and countless Tathagatas, Arhats, Samyaksambuddhas, will also attain Anuttara-samyak-sambodhi because they cultivate this Prajnaparamita. Kausika! I, now as a Tathagata, Arhat, Samyaksambuddha, have also attained Anuttara-samyak-sambodhi because I cultivate this Prajnaparamita.'
Indra said to the Buddha: 'O Lord! Paramita (perfection) is called Prajnaparamita. Because the Tathagatas, Arhats, Samyaksambuddhas cultivate this Prajnaparamita, they truly understand the various mental activities of all sentient beings.'
The Buddha said: 'So it is, so it is, Kausika! The Bodhisattva-mahasattvas (great Bodhisattvas) cultivate this Prajnaparamita throughout the long night, and thus they are able to understand the various mental activities of all sentient beings.'
At that time, Indra again asked the Buddha: 'O Lord! Do the Bodhisattva-mahasattvas only practice Prajnaparamita? Or do they also practice other paramitas?'
The Buddha said: 'Kausika! The Bodhisattva-mahasattvas all practice the six paramitas (six perfections).'
'Furthermore, Kausika! The Bodhisattva-mahasattvas, practicing this Prajnaparamita, together with the other paramitas
而為導首。所謂施波羅蜜多能捨，戒波羅蜜多能護，忍波羅蜜多能受，精進波羅蜜多能增長，禪定波羅蜜多能靜住，般若波羅蜜多能了知諸法。以了諸法故，而能開導諸波羅蜜多，善巧方便而為攝受。由般若波羅蜜多故，迴向一切智，迴向最勝清凈法界。憍尸迦！譬如閻浮提中，有種種樹，種種色相，種種莖幹，種種枝葉，種種華果。雖復如是各各差別，而諸樹陰同一無異。憍尸迦！諸波羅蜜多亦復如是，雖復差別，而以般若波羅蜜多善巧方便，皆悉迴向彼一切智。」
帝釋天主白佛言：「希有，世尊！般若波羅蜜多具大功德，般若波羅蜜多具無量功德，般若波羅蜜多具無邊功德。」
正福品第五之一
爾時，帝釋天主白佛言：「世尊！若有善男子、善女人，為欲趣求大菩提故，於此般若波羅蜜多法門，發信解心聽受讀誦，乃至為人解釋其義，使其正法久住世間。以是因緣，能令佛眼不斷、正法不滅，而諸菩薩摩訶薩眾各各受持，即得正法不壞不滅。又復聞已作是稱讚：『此般若波羅蜜多有大利益，是大果報，具足無量廣大功德，正所了知。此般若波羅蜜多是大護持，此般若波羅蜜多是所尊重，此般若波羅蜜多最上難得，此般若波羅蜜多發生信解。』是善男子、善女人，於此般若波羅蜜多，自所稱
【現代漢語翻譯】 現代漢語譯本：並作為引導的首要。所謂的佈施波羅蜜多（Dāna pāramitā，意為到達彼岸的佈施）能夠捨棄，持戒波羅蜜多（Śīla pāramitā，意為到達彼岸的持戒）能夠守護，忍辱波羅蜜多（Kṣānti pāramitā，意為到達彼岸的忍辱）能夠承受，精進波羅蜜多（Vīrya pāramitā，意為到達彼岸的精進）能夠增長，禪定波羅蜜多（Dhyāna pāramitā，意為到達彼岸的禪定）能夠靜止安住，般若波羅蜜多（Prajñā pāramitā，意為到達彼岸的智慧）能夠了知一切法。因爲了知一切法，所以能夠開導諸波羅蜜多，善用巧妙的方法來攝受。由於般若波羅蜜多的緣故，迴向一切智，迴向最殊勝清凈的法界。憍尸迦（Kauśika，帝釋天的別名）！譬如在閻浮提（Jambudvīpa，指我們所居住的這個世界）中，有各種各樣的樹，有各種各樣的顏色，各種各樣的莖幹，各種各樣的枝葉，各種各樣的花果。雖然它們各自有差別，但是所有樹的樹蔭都是相同而沒有差異的。憍尸迦！諸波羅蜜多也是如此，雖然有差別，但是通過般若波羅蜜多的巧妙方便，都能夠迴向那一切智。 帝釋天主對佛說：『稀有啊，世尊！般若波羅蜜多具有大功德，般若波羅蜜多具有無量功德，般若波羅蜜多具有無邊功德。』 正福品第五之一 這時，帝釋天主對佛說：『世尊！如果有善男子、善女人，爲了追求大菩提（Mahābodhi，指無上正等正覺）的緣故，對於這般若波羅蜜多法門，發起信心和理解的心，聽聞、接受、讀誦，乃至為他人解釋其中的含義，使正法長久住世。因為這個因緣，能夠使佛眼不斷絕、正法不滅，而諸菩薩摩訶薩（Bodhisattva-mahāsattva，指大菩薩）們各自受持，就能得到正法不壞不滅。又聽聞之後，這樣稱讚：『這般若波羅蜜多有大利益，是大果報，具足無量廣大的功德，是真正所了知的。這般若波羅蜜多是大護持，這般若波羅蜜多是所尊重的，這般若波羅蜜多是最上難得的，這般若波羅蜜多能發生信解。』這些善男子、善女人，對於這般若波羅蜜多，自己所稱讚的功德，
【English Translation】 English version: And serve as the foremost guide. The so-called Dāna pāramitā (perfection of giving) enables giving, Śīla pāramitā (perfection of morality) enables protection, Kṣānti pāramitā (perfection of patience) enables endurance, Vīrya pāramitā (perfection of vigor) enables growth, Dhyāna pāramitā (perfection of meditation) enables stillness, and Prajñā pāramitā (perfection of wisdom) enables the understanding of all dharmas. Because of understanding all dharmas, one can guide all the pāramitās, skillfully using expedient means to embrace them. Due to Prajñā pāramitā, one dedicates merit to all-knowing wisdom, dedicating it to the most supreme and pure Dharma realm. Kauśika! Just like in Jambudvīpa, there are various kinds of trees, with various colors, various stems, various branches and leaves, and various flowers and fruits. Although they are different from each other, the shade of all the trees is the same without any difference. Kauśika! The pāramitās are also like this, although they are different, through the skillful means of Prajñā pāramitā, they can all be dedicated to that all-knowing wisdom. The Lord of the Devas, Śakra, said to the Buddha, 'It is rare, World Honored One! Prajñā pāramitā possesses great merit, Prajñā pāramitā possesses immeasurable merit, Prajñā pāramitā possesses boundless merit.' Chapter Five, Part One: Righteous Blessings At that time, the Lord of the Devas, Śakra, said to the Buddha, 'World Honored One! If there are good men or good women who, for the sake of seeking Mahābodhi, develop faith and understanding in this Dharma gate of Prajñā pāramitā, listen to, receive, and recite it, and even explain its meaning to others, so that the Right Dharma may long abide in the world. Because of this cause, they can ensure that the Buddha's eye is not cut off and the Right Dharma does not perish, and that all Bodhisattva-mahāsattvas each uphold it, thus attaining the Right Dharma that is indestructible and imperishable. Moreover, having heard it, they make this praise: 『This Prajñā pāramitā has great benefit, is a great reward, is complete with immeasurable and vast merit, and is truly understood. This Prajñā pāramitā is a great protector, this Prajñā pāramitā is to be respected, this Prajñā pāramitā is the most supreme and difficult to obtain, this Prajñā pāramitā generates faith and understanding.』 These good men and good women, regarding this Prajñā pāramitā, the merits they themselves have praised,
贊尊重恭敬，又復以諸香華燈涂、幢幡寶蓋、上妙衣服，作如是等種種供養。若復有善男子、善女人，以此般若波羅蜜多經卷，轉授他人令其供養。世尊！如是善男子、善女人，所獲福德何者為多？」
佛告帝釋天主言：「憍尸迦！我當問汝，隨汝意答。于意云何？若善男子、善女人，于佛如來般涅盤后，以其舍利尊重恭敬種種供養。若復有善男子、善女人，以佛舍利自供養已轉授他人，令其尊重恭敬供養。如是善男子、善女人，所獲福德何者為多？」
帝釋天主白佛言：「世尊！若善男子、善女人，雖自供養如來舍利，不如有人以佛舍利轉授他人令其供養，此所獲福其數甚多。」
佛言：「如是，如是！憍尸迦！若善男子、善女人，以此般若波羅蜜多書寫經卷自所供養，不如有人以此般若波羅蜜多書寫經卷，轉授他人令其供養。此善男子、善女人，以是因緣得福甚多。
「複次，憍尸迦！若有善男子、善女人，于彼滿閻浮提所有眾生，各各教令修十善業。憍尸迦！于汝意云何？是人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅
【現代漢語翻譯】 現代漢語譯本 讚美、尊重、恭敬，又用各種香、花、燈、涂香、幢幡、寶蓋、上好的衣服等，做這樣的種種供養。如果又有善男子、善女人，將這部《般若波羅蜜多經》（Prajnaparamita Sutra）的經卷，轉交給他人讓他們供養。世尊！這樣的善男子、善女人，所獲得的福德哪一個更多呢？」
佛告訴帝釋天主（Indra）說：「憍尸迦（Kausika）！我來問你，你隨自己的意思回答。你認為怎麼樣？如果善男子、善女人，在佛如來（Tathagata）般涅槃（Parinirvana）后，用佛的舍利（Sarira）尊重恭敬地做種種供養。如果又有善男子、善女人，自己供養佛的舍利后，又轉交給他人，讓他們尊重恭敬地供養。這樣的善男子、善女人，所獲得的福德哪一個更多呢？」
帝釋天主對佛說：「世尊！如果善男子、善女人，雖然自己供養如來的舍利，不如有人將佛的舍利轉交給他人讓他們供養，這樣所獲得的福德數量非常多。」
佛說：「是的，是的！憍尸迦！如果善男子、善女人，將這部《般若波羅蜜多》書寫的經卷自己供養，不如有人將這部《般若波羅蜜多》書寫的經卷，轉交給他人讓他們供養。這樣的善男子、善女人，因為這個因緣得到的福德非常多。
「再者，憍尸迦！如果有善男子、善女人，對於整個閻浮提（Jambudvipa）所有眾生，都教導他們修十善業（Dasa-kusala-karma）。憍尸迦！你認為怎麼樣？這個人因為這個因緣得到的福德多嗎？」
帝釋天主對佛說：「非常多，世尊！」
佛說：「憍尸迦！這個善男子、善女人，因為這個因緣得到的福德雖然多，不如有人對於這部《般若波羅蜜多》，發起信心和理解的心、發起菩提心（Bodhi-citta）安住于菩薩法（Bodhisattva-dharma），因為這部《般若波羅
【English Translation】 English version Praising, respecting, and revering, and further making various offerings such as incense, flowers, lamps, scented ointments, banners, jeweled canopies, and exquisite clothing. If there are also good men or good women who pass on copies of this Prajnaparamita Sutra to others for them to make offerings, World Honored One, which of these good men or good women obtains more merit?
The Buddha said to Indra, the Lord of the Devas: 'Kausika, I will ask you, answer as you see fit. What do you think? If good men or good women, after the Tathagata Buddha's Parinirvana, respectfully make various offerings to the Buddha's relics (Sarira). If there are also good men or good women who, after making offerings to the Buddha's relics themselves, pass them on to others for them to respectfully make offerings, which of these good men or good women obtains more merit?'
Indra, the Lord of the Devas, said to the Buddha: 'World Honored One, if good men or good women, although they make offerings to the Tathagata's relics themselves, it is not as much as someone who passes on the Buddha's relics to others for them to make offerings. The merit obtained in this way is very great.'
The Buddha said: 'So it is, so it is! Kausika, if good men or good women make offerings to the written copies of this Prajnaparamita Sutra themselves, it is not as much as someone who passes on the written copies of this Prajnaparamita Sutra to others for them to make offerings. These good men or good women obtain very great merit because of this cause.'
'Furthermore, Kausika, if there are good men or good women who teach all the beings in Jambudvipa to cultivate the ten wholesome actions (Dasa-kusala-karma), Kausika, what do you think? Does this person obtain much merit because of this cause?'
Indra, the Lord of the Devas, said to the Buddha: 'Very much, World Honored One!'
The Buddha said: 'Kausika, although these good men or good women obtain much merit because of this cause, it is not as much as someone who, regarding this Prajnaparamita, generates faith and understanding, generates the Bodhi-citta, and abides in the Bodhisattva-dharma. Because of this Prajnaparamita'
蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子，此般若波羅蜜多是菩薩道，汝於是中應當修學，如是學者，即能速證阿耨多羅三藐三菩提。能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。
「複次，憍尸迦！置是滿閻浮提所有眾生。若人以滿四大洲所有眾生，各各教令修十善業；復置是數，若滿小千世界所有眾生，而復各各教修十善；亦置是數，若滿中千世界所有眾生，各各教修十善；亦置是數，若滿三千大千世界所有眾生教修善；亦置是數，如是乃至滿兢伽沙數三千大千世界所有眾生，一一教化令修十善。憍尸迦！于汝意云何？彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子，此般若波羅蜜多是菩薩道，汝於是中應當修學，如是學者，即能速證阿耨多羅三藐三菩提。能盡一切諸有
【現代漢語翻譯】 現代漢語譯本 須菩提（蜜多），如果有人書寫經卷，受持讀誦，心生歡喜併爲他人演說，或者進一步為他人解釋其中的含義，對這正法生起清凈的信心，消除一切疑惑，並轉而勸導他人也去受持，並這樣說：『善男子，這《般若波羅蜜多》（prajnaparamita，智慧的完美）是菩薩的修行之道，你應當在此中修學。』這樣修學者，就能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），能夠度盡一切有情眾生，普遍令他們安住于真如實際（tathata，事物的真實本性）。憍尸迦（kausika，帝釋天的別名）！這樣的善男子、善女人所獲得的福德非常多。 「再者，憍尸迦！就算把整個閻浮提（jambudvipa，我們所居住的世界）所有眾生都算上，如果有人教導四大洲所有眾生，讓他們各自修行十善業；再把這個數量放下，如果有人教導小千世界所有眾生，讓他們各自修行十善；也把這個數量放下，如果有人教導中千世界所有眾生，讓他們各自修行十善；也把這個數量放下，如果有人教導三千大千世界所有眾生修行十善；也把這個數量放下，乃至如果有人教導恒河沙數（ganga-sand，數量極多）三千大千世界所有眾生，讓他們一一修行十善。憍尸迦！你認為如何？那人因為這個因緣所獲得的福德多不多？」 帝釋天主對佛說：「非常多，世尊！」 佛說：「憍尸迦！這個善男子、善女人，因為這個因緣所獲得的福德雖然多，但不如有人對於這《般若波羅蜜多》，生起信心和理解，發起菩提心（bodhicitta，覺悟之心）安住于菩薩法，以此《般若波羅蜜多》，書寫經卷，受持讀誦，心生歡喜併爲他人演說，或者進一步為他人解釋其中的含義，對這正法生起清凈的信心，消除一切疑惑，並轉而勸導他人也去受持，並這樣說：『善男子，這《般若波羅蜜多》是菩薩的修行之道，你應當在此中修學。』這樣修學者，就能迅速證得阿耨多羅三藐三菩提。能夠度盡一切諸有
【English Translation】 English version Subhuti (Mitra), if someone writes scriptures, upholds, recites them, generates joy, and explains them to others, or further explains their meaning, develops a pure mind towards this Dharma, eliminates all doubts, and encourages others to uphold them, saying: 'Good man, this Prajnaparamita (perfection of wisdom) is the path of the Bodhisattva, you should practice in it.' Such a practitioner will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will be able to liberate all sentient beings, universally establishing them in the true reality (tathata). Kausika (another name for Indra)! The merit of such a good man or good woman is very great. Furthermore, Kausika! Even if we consider all the beings in Jambudvipa (the world we live in), if someone teaches all the beings in the four continents to each practice the ten good deeds; and setting aside this number, if someone teaches all the beings in a small chiliocosm to each practice the ten good deeds; and also setting aside this number, if someone teaches all the beings in a medium chiliocosm to each practice the ten good deeds; and also setting aside this number, if someone teaches all the beings in a great chiliocosm to practice the ten good deeds; and also setting aside this number, even if someone teaches all the beings in the number of Ganges sands (an extremely large number) of great chiliocosms to each practice the ten good deeds. Kausika! What do you think? Is the merit gained by that person through this cause great or not?' Lord Indra said to the Buddha: 'Very great, World Honored One!' The Buddha said: 'Kausika! Although the merit gained by this good man or good woman through this cause is great, it is not as great as the merit of someone who, with regard to this Prajnaparamita, generates faith and understanding, develops the Bodhicitta (mind of enlightenment), abides in the Bodhisattva Dharma, and with this Prajnaparamita, writes scriptures, upholds, recites them, generates joy, and explains them to others, or further explains their meaning, develops a pure mind towards this Dharma, eliminates all doubts, and encourages others to uphold them, saying: 'Good man, this Prajnaparamita is the path of the Bodhisattva, you should practice in it.' Such a practitioner will quickly attain Anuttara-samyak-sambodhi. And will be able to liberate all beings.'
情界，普令安住真如實際。』憍尸迦！是善男子、善女人，得福甚多。
佛說佛母出生三法藏般若波羅蜜多經卷第四 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第五
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯正福品第五之二
「複次，憍尸迦！若善男子、善女人，以滿閻浮提所有眾生，各各教令修四禪定。憍尸迦！于汝意云何，彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。
「複次，憍尸迦！置是滿閻浮提所有眾生。若滿四大洲所有眾生，各各教令修四禪定，復置是數；若滿小千世界所有眾
【現代漢語翻譯】 現代漢語譯本 『情界，普令安住真如實際。』 憍尸迦（帝釋天的別名）！這樣的善男子、善女人，得到的福報非常多。
佛說佛母出生三法藏般若波羅蜜多經卷第四 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第五
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯正福品第五之二
『再者，憍尸迦！如果善男子、善女人，用充滿閻浮提（Jambudvipa，指我們所居住的這個世界）的所有眾生，各自教導他們修習四禪定。憍尸迦！你認為如何，那個人因為這個因緣得到的福報多不多？』
帝釋天主（Indra，佛教的護法神）對佛說：『非常多，世尊！』
佛說：『憍尸迦！這樣的善男子、善女人，因為這個因緣得到的福報雖然多，不如有人對於這《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）生起信心和理解的心，發起菩提心（bodhicitta，意為「覺悟之心」）安住于菩薩法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈心，遠離各種疑惑，轉而勸導他人使他們受持，這樣說：『你這個善男子！這《般若波羅蜜多》是菩薩道，你應當按照其中所說的去修學。』這樣修學者才稱得上是得法，就能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」），能夠窮盡一切諸有情界（sentient beings，指一切有情眾生），普遍令他們安住于真如實際（tathata，意為「事物的真實本性」）。憍尸迦！這樣的善男子、善女人得到的福報非常多。
『再者，憍尸迦！放下這充滿閻浮提的所有眾生。如果充滿四大洲（four continents，佛教宇宙觀中的四個大陸）的所有眾生，各自教導他們修習四禪定，又放下這個數量；如果充滿小千世界（small chiliocosm，佛教宇宙觀中的一個世界系統）的所有眾
【English Translation】 English version 'The realm of sentient beings, universally enabling them to dwell in the true reality.' Kausika (another name for Indra)! Such good men and good women obtain very much merit.
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of the Perfection of Wisdom, Volume Four Taisho Tripitaka Volume 08 No. 0228 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of the Perfection of Wisdom
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of the Perfection of Wisdom, Volume Five
Translated by the Tripitaka Master, Imperial Attendant of the Western Heaven, Grand Master of the Dharma Transmission, Purple-Robed Minister Shi Hu, under Imperial Decree, Chapter Five, Part Two on Righteous Merit
'Furthermore, Kausika! If good men and good women were to teach all the sentient beings filling Jambudvipa (the world we inhabit) to cultivate the four dhyanas (meditative absorptions), Kausika! What do you think, would that person obtain much merit from this cause?'
The Lord of the Devas (Indra, a protector deity in Buddhism) replied to the Buddha, 'Very much, World Honored One!'
The Buddha said, 'Kausika! Although such good men and good women obtain much merit from this cause, it is not as much as someone who, regarding this Prajnaparamita (Perfection of Wisdom), generates a mind of faith and understanding, generates the bodhicitta (mind of enlightenment), dwells in the bodhisattva dharma, uses this Prajnaparamita to write sutras, receives, upholds, and recites them, generates a joyful mind to explain them to others, or explains their meaning to others, generates a pure mind towards this righteous dharma, is free from all doubts, and in turn encourages others to receive and uphold it, saying, 'You good man! This Prajnaparamita is the bodhisattva path, you should cultivate and learn according to what is explained within it.' Such a practitioner is called one who has attained the Dharma, and can quickly realize anuttara-samyak-sambodhi (unexcelled perfect enlightenment), can exhaust all realms of sentient beings, and universally enable them to dwell in the true reality (tathata). Kausika! Such good men and good women obtain very much merit.'
'Furthermore, Kausika! Set aside all the sentient beings filling Jambudvipa. If all the sentient beings filling the four continents (four continents in Buddhist cosmology) were each taught to cultivate the four dhyanas, and set aside that number; if all the sentient beings filling a small chiliocosm (a world system in Buddhist cosmology) were to
生，各各教令修四禪定，亦置是數；若滿中千世界所有眾生，各各教令修四禪定，亦置是數；若滿三千大千世界所有眾生，各各教令修四禪定，亦置是數；如是乃至若滿兢伽沙數三千大千世界所有眾生，一一教令修四禪定。憍尸迦！于汝意云何，彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！當知是人得福甚多。
「複次，憍尸迦！若滿閻浮提所有眾生，各各教修四無量行、四無色定，乃至普修一切神通梵行諸禪定法及諸福行。憍尸迦！于汝意云何，彼人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，
【現代漢語翻譯】 現代漢語譯本：『如果讓一個閻浮提（Jambudvipa，指我們所居住的這個世界）的所有眾生都各自修習四禪定，這算作一種功德；如果讓一個中千世界的所有眾生都各自修習四禪定，這算作一種功德；如果讓一個三千大千世界的所有眾生都各自修習四禪定，這算作一種功德；像這樣，乃至如果讓恒河沙數的三千大千世界的所有眾生，都一一修習四禪定。憍尸迦（Kauśika，即帝釋天）啊！你認為怎麼樣，那個人因為這些因緣得到的福德多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！這個善男子、善女人，因為這些因緣得到的福德雖然多，但不如有人對於這《般若波羅蜜多》（Prajñāpāramitā，意為智慧的完美）生起信心和理解的心，發起菩提心，安住于菩薩的修行方法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈的心，遠離各種疑惑，進而勸導他人使其受持，並這樣說：『你這位善男子！這《般若波羅蜜多》是菩薩的道路，你應該按照其中所說的去修學。』像這樣修學者才稱得上是得到了佛法，就能迅速證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，意為無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住在真如實際的境界。憍尸迦！你要知道，這個人得到的福德非常多。 『再者，憍尸迦！如果讓整個閻浮提的所有眾生，都各自修習四無量行（四種無量的心境，即慈、悲、喜、舍）和四無色定（四種超越物質的禪定），乃至普遍修習一切神通梵行（清凈的修行）的各種禪定方法以及各種福德行為。憍尸迦！你認為怎麼樣，那個人因為這些因緣得到的福德多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！這個善男子、善女人，因為這些因緣得到的福德雖然多，但不如有人對於這《般若波羅蜜多》生起信心和理解的心，發起菩提心，安住于菩薩的修行方法，』
【English Translation】 English version: 'If one were to teach all beings in Jambudvipa (the world we inhabit) to each cultivate the four dhyanas (meditative absorptions), that would be a merit; if one were to teach all beings in a middle chiliocosm to each cultivate the four dhyanas, that would be a merit; if one were to teach all beings in a great chiliocosm to each cultivate the four dhyanas, that would be a merit; likewise, if one were to teach all beings in as many great chiliocosms as there are sands in the Ganges River to each cultivate the four dhyanas. Kauśika (Indra, the lord of gods)! What do you think, would that person gain much merit from these causes?' Lord Śakra (Indra) said to the Buddha, 'Very much, O Blessed One!' The Buddha said, 'Kauśika! Although that good man or good woman would gain much merit from these causes, it would not compare to someone who, with regard to this Prajñāpāramitā (Perfection of Wisdom), generates a mind of faith and understanding, generates the Bodhi mind, abides in the bodhisattva path, and uses this Prajñāpāramitā to write scriptures, uphold, recite, and joyfully explain it to others, or explain its meaning to others, generates a pure mind towards this Dharma, is free from all doubts, and further encourages others to uphold it, saying, 「Good man! This Prajñāpāramitā is the path of the bodhisattva, you should cultivate it as it is taught.」 One who cultivates in this way is said to have attained the Dharma, and can quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), can liberate all sentient beings, and universally establish them in the realm of Suchness. Kauśika! Know that this person gains very much merit.' 'Furthermore, Kauśika! If one were to teach all beings in Jambudvipa to each cultivate the four immeasurables (the four boundless states of mind: loving-kindness, compassion, joy, and equanimity) and the four formless absorptions (the four meditative states beyond the realm of form), and even universally cultivate all the supernatural powers, pure conduct, various meditative methods, and meritorious actions. Kauśika! What do you think, would that person gain much merit from these causes?' Lord Śakra said to the Buddha, 'Very much, O Blessed One!' The Buddha said, 'Kauśika! Although that good man or good woman would gain much merit from these causes, it would not compare to someone who, with regard to this Prajñāpāramitā, generates a mind of faith and understanding, generates the Bodhi mind, abides in the bodhisattva path,'
以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。
「複次，憍尸迦！置是滿閻浮提所有眾生，各各教修無量無邊神通梵行諸禪定法及諸福行。憍尸迦！若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界所有眾生，各各教修無量無邊神通梵行諸禪定法及諸福行。一一皆置是數，憍尸迦！假使若滿兢伽沙數三千大千世界所有眾生，各各教修無量無邊神通梵行諸禪定法及諸福行。憍尸迦！于汝意云何，是人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如
【現代漢語翻譯】 現代漢語譯本： 『以這般若波羅蜜多（智慧到彼岸的方法），書寫經卷，受持讀誦，生起歡喜心為他人演說，或者進一步為他人解釋其中的含義，對於這正法生起清凈心，遠離各種疑惑，進而勸導他人使其受持，並這樣說：『你這善男子！這般若波羅蜜多是菩薩的修行之道，你應該按照其中所說的去修學。』像這樣修學者才可稱為得法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住于真如實際（真實不虛的境界）。』憍尸迦（帝釋天的別名）！這樣的善男子、善女人所得的福德非常多。
『再者，憍尸迦！假設把整個閻浮提（我們所居住的這個世界）所有眾生，都教導他們各自修習無量無邊的神通、梵行（清凈的修行）、各種禪定法以及各種福德行為。憍尸迦！如果把整個四大洲、或者整個小千世界、或者整個中千世界、或者整個三千大千世界所有眾生，都教導他們各自修習無量無邊的神通、梵行、各種禪定法以及各種福德行為。把每一個都算作這樣的數量，憍尸迦！假設如果把像恒河沙數那樣多的三千大千世界所有眾生，都教導他們各自修習無量無邊的神通、梵行、各種禪定法以及各種福德行為。憍尸迦！你認為如何，這些人因為這些因緣所得的福德多不多？』
帝釋天主對佛說：『非常多，世尊！』
佛說：『憍尸迦！這些善男子、善女人，因為這些因緣所得的福德雖然多，但不如有人對於這般若波羅蜜多，發起信解之心、發起菩提心（覺悟之心）安住于菩薩的修行方法，以這般若波羅蜜多，書寫經卷，受持讀誦，生起歡喜心為他人演說，或者進一步為他人解釋其中的含義，對於這正法生起清凈心，遠離各種疑惑，進而勸導他人使其受持，並這樣說：『你這善男子！這般若波羅蜜多是菩薩的修行之道，你應該按照其中所說的去修學。』像這樣
【English Translation】 English version: 'By means of this Prajna Paramita (the perfection of wisdom), writing scriptures, receiving, upholding, reading, and reciting them, generating joy and explaining them to others, or further explaining their meaning to others, developing a pure mind towards this Dharma, free from all doubts, and in turn encouraging others to receive and uphold them, saying thus: 'You good man! This Prajna Paramita is the path of the Bodhisattva, you should cultivate and learn according to what is explained within.' Such a practitioner is called one who has attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), able to exhaust all sentient beings, universally causing them to abide in the true suchness (the realm of reality).』 Kausika (another name for Indra)! Such good men and good women obtain very much merit.
'Furthermore, Kausika! Suppose all the beings in Jambudvipa (the world we live in) were each taught to cultivate immeasurable and boundless supernatural powers, pure conduct, various meditative practices, and various meritorious deeds. Kausika! If all the beings in the four great continents, or the small chiliocosm, or the middle chiliocosm, or the great chiliocosm were each taught to cultivate immeasurable and boundless supernatural powers, pure conduct, various meditative practices, and various meritorious deeds. If each were counted as such a number, Kausika! Suppose if all the beings in as many great chiliocosms as the sands of the Ganges River were each taught to cultivate immeasurable and boundless supernatural powers, pure conduct, various meditative practices, and various meritorious deeds. Kausika! What do you think, would these people obtain much merit because of these causes and conditions?'
Lord Indra said to the Buddha: 'Very much, World Honored One!'
The Buddha said: 'Kausika! Although these good men and good women obtain much merit because of these causes and conditions, it is not as much as someone who, towards this Prajna Paramita, generates a mind of faith and understanding, generates the Bodhi mind (mind of enlightenment), abides in the Bodhisattva's practice, and by means of this Prajna Paramita, writes scriptures, receives, upholds, reads, and recites them, generating joy and explaining them to others, or further explaining their meaning to others, developing a pure mind towards this Dharma, free from all doubts, and in turn encouraging others to receive and uphold them, saying thus: 'You good man! This Prajna Paramita is the path of the Bodhisattva, you should cultivate and learn according to what is explained within.' Such a
是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。
「複次，憍尸迦！若善男子、善女人，以此般若波羅蜜多書寫經卷，自當受持讀誦，轉勸他人使其讀誦，得福雖多。不如有人以此般若波羅蜜多法門，廣為他人解釋其義。憍尸迦！當知是善男子、善女人得福甚多。」
爾時，帝釋天主白佛言：「世尊！當爲何等人解說此般若波羅蜜多？」
佛告帝釋天主言：「若有善男子、善女人，於此般若波羅蜜多不能了知者，當爲彼說。何以故？憍尸迦！未來世中當有人說相似般若波羅蜜多。若有善男子、善女人，為欲趣證阿耨多羅三藐三菩提者，聞是相似般若波羅蜜多於中學者、則為錯亂，非正了知。」
帝釋天主白佛言：「世尊！未來世中，云何說彼相似般若波羅蜜多？又復云何悉能辯了？」
佛告帝釋天主言：「憍尸迦！未來世中有諸苾芻，作如是說：『色是無常，若身若心及戒定慧，悉無所有，離諸所觀。』作是說者，當知是說相似般若波羅蜜多。憍尸迦！云何名為相似般若波羅蜜多？彼作是說：『壞色故觀色無常，壞受、想、行、識故觀受、想、行、識無常，若如是求，是為行般若波羅蜜多。』憍尸迦！
【現代漢語翻譯】 現代漢語譯本：『如果學者能夠因此而得法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住在真如實際（真實不虛的境界）。』 憍尸迦（帝釋天的別名）！這樣的善男子、善女人獲得的福德非常多。 『再者，憍尸迦！如果善男子、善女人，用這《般若波羅蜜多》（以智慧到達彼岸的法門）書寫經卷，自己受持讀誦，並勸他人也讀誦，所得的福德雖然也很多。但不如有人用這《般若波羅蜜多》的法門，廣泛地為他人解釋其中的含義。憍尸迦！應當知道，這樣的善男子、善女人獲得的福德非常多。』 這時，帝釋天主問佛說：『世尊！應當為哪種人解說這《般若波羅蜜多》呢？』 佛告訴帝釋天主說：『如果有善男子、善女人，對於這《般若波羅蜜多》不能理解的，應當為他們解說。為什麼呢？憍尸迦！未來世中將有人說相似的《般若波羅蜜多》。如果有善男子、善女人，想要證得阿耨多羅三藐三菩提，聽到這些相似的《般若波羅蜜多》並從中學習，就會被誤導，不能正確理解。』 帝釋天主問佛說：『世尊！未來世中，會如何說那些相似的《般若波羅蜜多》呢？又如何才能辨別清楚呢？』 佛告訴帝釋天主說：『憍尸迦！未來世中會有一些比丘，這樣說：『色（物質現象）是無常的，無論是身體還是心，以及戒、定、慧（佛教修行的三個方面），都是空無所有的，遠離一切所觀察的對象。』 這樣說的人，應當知道他們說的是相似的《般若波羅蜜多》。憍尸迦！什麼叫做相似的《般若波羅蜜多》呢？他們會這樣說：『因為破壞了色，所以觀察到色是無常的；因為破壞了受、想、行、識（構成人的五種要素），所以觀察到受、想、行、識是無常的。如果這樣去追求，就是修行《般若波羅蜜多》。』 憍尸迦！
【English Translation】 English version: 『If a scholar, having thus obtained the Dharma, can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and can exhaust all sentient realms, universally causing them to dwell in the true suchness (the reality that is neither created nor destroyed).』 Kausika (another name for Indra)! Such a good man or good woman gains much merit. 『Furthermore, Kausika! If a good man or good woman, using this Prajna-paramita (the perfection of wisdom) to write scriptures, personally uphold, recite, and encourage others to recite, the merit gained is considerable. However, it is not as great as someone who uses this Prajna-paramita Dharma to widely explain its meaning to others. Kausika! Know that such a good man or good woman gains much merit.』 At that time, Indra, the lord of the gods, asked the Buddha, 『World Honored One! For whom should this Prajna-paramita be explained?』 The Buddha told Indra, 『If there are good men or good women who do not understand this Prajna-paramita, it should be explained to them. Why? Kausika! In the future, there will be those who speak of a similar Prajna-paramita. If there are good men or good women who wish to attain Anuttara-samyak-sambodhi, and they hear this similar Prajna-paramita and learn from it, they will be misled and will not understand correctly.』 Indra asked the Buddha, 『World Honored One! In the future, how will they speak of that similar Prajna-paramita? And how can one clearly distinguish it?』 The Buddha told Indra, 『Kausika! In the future, there will be some Bhikshus (monks) who will say: 『Form (material phenomena) is impermanent; whether it is the body or the mind, as well as precepts, concentration, and wisdom (the three aspects of Buddhist practice), all are without substance, separate from all that is observed.』 Those who say this, know that they are speaking of a similar Prajna-paramita. Kausika! What is called a similar Prajna-paramita? They will say: 『Because form is destroyed, one observes that form is impermanent; because sensation, perception, volition, and consciousness (the five aggregates that constitute a person) are destroyed, one observes that sensation, perception, volition, and consciousness are impermanent. If one seeks in this way, it is practicing Prajna-paramita.』 Kausika!
當知此說皆得名為相似般若波羅蜜多。憍尸迦！汝今當知，不壞色故觀色無常，不壞受、想、行、識故觀受想行識無常。作是說者，是為如實宣說般若波羅蜜多。憍尸迦！以是義故，若善男子、善女人，能為他人如實解說般若波羅蜜多義者，當知是善男子、善女人得福甚多。
「複次，憍尸迦！若善男子、善女人，以滿閻浮提所有眾生，普令安住須陀洹果。憍尸迦！于汝意云何，是善男子、善女人，以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有須陀洹果，從是般若波羅蜜多所出生故。憍尸迦！如前所說，若人以滿閻浮提所有眾生，普令安住須陀洹果，所作福行，且置是數。假使若滿四大洲、若滿小千世界、若
【現代漢語翻譯】 現代漢語譯本：應當知道，這些說法都可稱為相似的般若波羅蜜多（prajnaparamita，智慧的完美）。憍尸迦（Kaushika，帝釋天的別名）！你現在應當知道，不破壞色（rupa，物質現象）的本性而觀察色的無常，不破壞受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）的本性而觀察受想行識的無常。這樣說的人，才是如實宣說般若波羅蜜多。憍尸迦！因為這個緣故，如果善男子、善女人，能夠為他人如實解說般若波羅蜜多的意義，應當知道這位善男子、善女人得到的福德非常多。 「再者，憍尸迦！如果善男子、善女人，以充滿閻浮提（Jambudvipa，人世間）所有眾生，普遍令他們安住于須陀洹（Srotapanna，預流果）果位。憍尸迦！你認為如何，這位善男子、善女人，因為這個因緣得到的福德多不多？」 帝釋天主（Indra，天神之王）對佛說：「非常多，世尊！」 佛說：「憍尸迦！這位善男子、善女人，因為這個因緣得到的福德雖然多，不如有人對於這般若波羅蜜多，發起信解之心、發起菩提心（bodhicitta，覺悟之心）安住于菩薩法，以這般若波羅蜜多，書寫經卷受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的意義，對於這正法生起清凈心，遠離各種疑惑，轉而勸導他人使他們受持，這樣說：『你這位善男子！這般若波羅蜜多是菩薩道，你應當按照其中所說的去修學。』這樣修學的人才稱為得到佛法，就能迅速證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），能夠度盡一切有情眾生，普遍令他們安住于真如實際（tathata，實相）。憍尸迦！這位善男子、善女人得到的福德非常多。為什麼呢？所有須陀洹果，都是從這般若波羅蜜多所出生的緣故。憍尸迦！如前面所說，如果有人以充滿閻浮提所有眾生，普遍令他們安住于須陀洹果，所作的福德行為，且先放在一邊。假使充滿四大洲、假使充滿小千世界、假使充滿中千世界、假使充滿三千大千世界所有眾生，普遍令他們安住于須陀洹果，所作的福德行為，且先放在一邊。如果有人對於這般若波羅蜜多，發起信解之心、發起菩提心安住于菩薩法，以這般若波羅蜜多，書寫經卷受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的意義，對於這正法生起清凈心，遠離各種疑惑，轉而勸導他人使他們受持，這樣說：『你這位善男子！這般若波羅蜜多是菩薩道，你應當按照其中所說的去修學。』這樣修學的人才稱為得到佛法，就能迅速證得阿耨多羅三藐三菩提，能夠度盡一切有情眾生，普遍令他們安住于真如實際。憍尸迦！這位善男子、善女人得到的福德非常多。」
【English Translation】 English version: Know that all these statements are called similar Prajnaparamita (perfection of wisdom). Kaushika (another name for Indra)! You should now know that observing the impermanence of form (rupa) without destroying the nature of form, and observing the impermanence of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) without destroying their nature. One who speaks in this way is truly expounding Prajnaparamita. Kaushika! For this reason, if a good man or good woman can truly explain the meaning of Prajnaparamita to others, know that this good man or good woman will gain very much merit. Furthermore, Kaushika! If a good man or good woman were to fill the entire Jambudvipa (the human world) with all living beings, and universally cause them to abide in the fruit of Srotapanna (stream-enterer). Kaushika! What do you think, would this good man or good woman gain much merit because of this cause? Lord Indra (king of the gods) said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kaushika! Although this good man or good woman gains much merit because of this cause, it is not as much as someone who, with regard to this Prajnaparamita, generates faith and understanding, generates the Bodhi mind (mind of enlightenment), abides in the Bodhisattva path, and with this Prajnaparamita, writes scriptures, receives, upholds, and recites them, generates joy, explains them to others, or explains their meaning to others, generates a pure mind towards this Dharma, is free from all doubts, and in turn encourages others to uphold it, saying, 'Good man! This Prajnaparamita is the Bodhisattva path, you should practice according to what is said within it.' One who practices in this way is called to have attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), can exhaust all sentient beings, and universally cause them to abide in the true reality (tathata). Kaushika! This good man or good woman gains very much merit. Why? Because all the fruits of Srotapanna are born from this Prajnaparamita. Kaushika! As said before, if someone were to fill the entire Jambudvipa with all living beings, and universally cause them to abide in the fruit of Srotapanna, the merit of that action is set aside. Suppose if one were to fill the four continents, or fill the small chiliocosm, or fill the middle chiliocosm, or fill the great chiliocosm with all living beings, and universally cause them to abide in the fruit of Srotapanna, the merit of that action is set aside. If someone, with regard to this Prajnaparamita, generates faith and understanding, generates the Bodhi mind, abides in the Bodhisattva path, and with this Prajnaparamita, writes scriptures, receives, upholds, and recites them, generates joy, explains them to others, or explains their meaning to others, generates a pure mind towards this Dharma, is free from all doubts, and in turn encourages others to uphold it, saying, 'Good man! This Prajnaparamita is the Bodhisattva path, you should practice according to what is said within it.' One who practices in this way is called to have attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi, can exhaust all sentient beings, and universally cause them to abide in the true reality. Kaushika! This good man or good woman gains very much merit.'
滿中千世界、若滿三千大千世界所有眾生，普令安住須陀洹果，所作福行，亦置是數。憍尸迦！假使若滿兢伽沙數三千大千世界所有眾生，普令安住須陀洹果。憍尸迦！于汝意云何，是人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有須陀洹果，從是般若波羅蜜多所出生故。
「複次，憍尸迦！若善男子善女人，以滿閻浮提所有眾生，普令安住斯陀含果。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜
【現代漢語翻譯】 現代漢語譯本 佛陀說：『憍尸迦（帝釋天的別名）！假設充滿整個千世界，或者充滿三千大千世界的所有眾生，都讓他們安住于須陀洹果（小乘初果），他們所做的福德行為，也只能算作這些。憍尸迦！假設充滿恒河沙數的三千大千世界的所有眾生，都讓他們安住于須陀洹果。憍尸迦！你認為如何，這些人因為這個因緣得到的福德多嗎？』 帝釋天主回答佛陀說：『非常多，世尊！』 佛陀說：『憍尸迦！這些善男子、善女人，因為這個因緣得到的福德雖然多，但是不如有人對於這《般若波羅蜜多》（智慧到彼岸的經典），發起信解之心、發起菩提心（覺悟之心）安住于菩薩法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈之心，遠離各種疑惑，轉而勸導他人使他們受持，並這樣說：『善男子！這《般若波羅蜜多》是菩薩道，你們應當按照其中所說的去修學。』像這樣修學者才稱得上是得到了佛法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住于真如實際（實相）。憍尸迦！這些善男子、善女人得到的福德非常多。為什麼呢？因為所有須陀洹果，都是從這《般若波羅蜜多》所出生的緣故。 『再者，憍尸迦！如果善男子、善女人，讓充滿整個閻浮提（南贍部洲）的所有眾生，都安住於斯陀含果（小乘二果）。憍尸迦！你認為如何，這個人因為這個因緣得到的福德多嗎？』 帝釋天主回答佛陀說：『非常多，世尊！』 佛陀說：『憍尸迦！這些善男子、善女人得到的福德雖然多，但是不如有人對於這《般若波羅蜜多》，發起信解之心、發起菩提心安住于菩薩法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生起歡喜
【English Translation】 English version The Buddha said, 'Kausika (another name for Indra, the lord of gods)! Suppose all beings filling a thousand worlds, or even all beings filling three thousand great thousand worlds, were all to attain the state of Srotaapanna (stream-enterer, the first stage of Arhatship), the merit they would accumulate would be limited to that. Kausika! Suppose all beings filling as many three thousand great thousand worlds as there are sands in the Ganges River were all to attain the state of Srotaapanna. Kausika! What do you think, would these people gain much merit from this cause?' Indra, the lord of gods, replied to the Buddha, 'Very much, O Blessed One!' The Buddha said, 'Kausika! Although these good men and good women would gain much merit from this cause, it would not compare to the merit of someone who, with regard to this Prajnaparamita (Perfection of Wisdom), generates faith and understanding, generates the Bodhi mind (mind of enlightenment), abides in the Bodhisattva path, uses this Prajnaparamita to write scriptures, receives, upholds, and recites them, generates joy, explains them to others, or interprets their meaning for others, generates a pure mind towards this Dharma, is free from all doubts, and encourages others to receive and uphold it, saying, 「Good men! This Prajnaparamita is the Bodhisattva path, you should practice according to what is said in it.」 Such a practitioner is said to have attained the Dharma, and will quickly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will be able to liberate all sentient beings, universally establishing them in the true reality. Kausika! These good men and good women gain much merit. Why? Because all the fruits of Srotaapanna are born from this Prajnaparamita.' 'Furthermore, Kausika! If good men and good women were to cause all beings filling the entire Jambudvipa (the southern continent) to attain the state of Sakradagamin (once-returner, the second stage of Arhatship). Kausika! What do you think, would this person gain much merit from this cause?' Indra, the lord of gods, replied to the Buddha, 'Very much, O Blessed One!' The Buddha said, 'Kausika! Although these good men and good women would gain much merit, it would not compare to the merit of someone who, with regard to this Prajnaparamita, generates faith and understanding, generates the Bodhi mind, abides in the Bodhisattva path, uses this Prajnaparamita to write scriptures, receives, upholds, and recites them, generates joy
心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有斯陀含果，從是般若波羅蜜多所出生故。憍尸迦！如前所說，若人以滿閻浮提所有眾，普令安住斯陀含果，所作福行，且置是數。假使若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界所有眾生，普令安住斯陀含果，皆置是數。憍尸迦！假使若滿兢伽沙數三千大千世界所有眾生，普令安住斯陀含果。憍尸迦！于汝意云何，是人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界
【現代漢語翻譯】 現代漢語譯本 如果有人為他人宣講《般若波羅蜜多》（Prajnaparamita，智慧的完美）的教義，或者為他人解釋其含義，從而使聽者對這正法生起清凈的信心，消除一切疑惑，並進一步勸導他人接受和奉行，並這樣說：『善男子！這《般若波羅蜜多》是菩薩的修行之道，你應該按照所說的內容進行修學。』 這樣修學者才算是真正得到了佛法，能夠迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），能夠度盡一切有情眾生，使他們安住于真如實際（Tathata，事物的真實本性）。憍尸迦（Kausika，帝釋天的別名）！這樣的善男子、善女人所獲得的福德非常多。為什麼呢？因為所有斯陀含果（Sakrdagamin，一來果）都是從這《般若波羅蜜多》中產生的。憍尸迦！就像之前所說的，如果有人讓整個閻浮提（Jambudvipa，我們所居住的這個世界）的所有眾生都安住於斯陀含果，他所做的福德行為，暫且不論其數量。假設有人讓整個四大洲、或者小千世界、或者中千世界、或者三千大千世界的所有眾生都安住於斯陀含果，這些福德也暫且不論。憍尸迦！假設有人讓恒河沙數的三千大千世界的所有眾生都安住於斯陀含果。憍尸迦！你認為如何，這個人因為這個因緣所獲得的福德多不多呢？」 帝釋天主（Indra，天神之王）回答佛陀說：「非常多，世尊！」 佛陀說：「憍尸迦！這個善男子、善女人，因為這個因緣所獲得的福德雖然很多，但是不如有人對這《般若波羅蜜多》生起信心和理解，發菩提心（Bodhi-citta，覺悟之心）安住于菩薩的修行方法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生起歡喜心為他人宣講，或者為他人解釋其含義，從而使聽者對這正法生起清凈的信心，消除一切疑惑，並進一步勸導他人接受和奉行，並這樣說：『善男子！這《般若波羅蜜多》是菩薩的修行之道，你應該按照所說的內容進行修學。』 這樣修學者才算是真正得到了佛法，能夠迅速證得阿耨多羅三藐三菩提，能夠度盡一切有情眾生
【English Translation】 English version If someone expounds the Dharma of the Prajnaparamita (Perfection of Wisdom) to others, or explains its meaning, thereby causing those who hear it to generate pure faith in this true Dharma, dispel all doubts, and further encourage others to accept and practice it, saying: 'Good man! This Prajnaparamita is the path of the Bodhisattva, you should cultivate and learn according to what is said.' Such a practitioner is considered to have truly attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and can liberate all sentient beings, enabling them to abide in the true reality (Tathata). Kausika (another name for Indra, the king of gods)! Such a good man or good woman gains immense merit. Why? Because all the fruits of Sakrdagamin (Once-Returner) are born from this Prajnaparamita. Kausika! As mentioned before, if someone were to cause all beings in Jambudvipa (the world we inhabit) to abide in the fruit of Sakrdagamin, the merit of this action, let alone its quantity. Suppose someone were to cause all beings in the four continents, or the small chiliocosm, or the middle chiliocosm, or the great chiliocosm to abide in the fruit of Sakrdagamin, these merits are also set aside. Kausika! Suppose someone were to cause all beings in the great chiliocosm as numerous as the sands of the Ganges River to abide in the fruit of Sakrdagamin. Kausika! What do you think, would this person gain much merit from this cause?」 Indra (the lord of the gods) replied to the Buddha: 「Very much, World Honored One!」 The Buddha said: 「Kausika! Although this good man or good woman gains much merit from this cause, it is not as much as someone who generates faith and understanding in this Prajnaparamita, generates Bodhi-citta (the mind of enlightenment) and abides in the practice of the Bodhisattva, uses this Prajnaparamita to write scriptures, upholds, recites, and generates joy in expounding it to others, or explains its meaning, thereby causing those who hear it to generate pure faith in this true Dharma, dispel all doubts, and further encourage others to accept and practice it, saying: 'Good man! This Prajnaparamita is the path of the Bodhisattva, you should cultivate and learn according to what is said.' Such a practitioner is considered to have truly attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi, and can liberate all sentient beings
，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有斯陀含果，從是般若波羅蜜多所出生故。
「複次，憍尸迦！若有善男子、善女人，以滿閻浮提所有眾生，普令安住阿那含果。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有阿那含果，從是般若波羅蜜多所出生故。憍尸迦！如前所說，若人以滿閻浮提所有眾生，普令安住阿那含果，所作福行，且置是數。假使若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界所有眾生，普令安住阿那含果，皆置是數。憍尸迦！假使有人以滿兢伽沙數三千大千世界所有眾生，普令安住阿那含果。憍尸迦！于汝意云
【現代漢語翻譯】 現代漢語譯本：'普遍令他們安住于真如實際。' 憍尸迦（帝釋天的別名）！這位善男子、善女人獲得的福德非常多。為什麼呢？因為所有斯陀含果（二果，指斷欲界九品思惑中前六品者所證的果位），都是從這般若波羅蜜多（以空性智慧到達彼岸）中產生的。 『再者，憍尸迦！如果有善男子、善女人，讓整個閻浮提（南贍部洲，指我們所居住的世界）的所有眾生，都安住于阿那含果（三果，指斷欲界九品思惑者所證的果位）。憍尸迦！你認為如何，這個人因為這個因緣得到的福德多不多？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！這位善男子、善女人，因為這個因緣得到的福德雖然多，但不如有人對於這般若波羅蜜多，生起信心和理解的心，發起菩提心（覺悟之心）安住于菩薩法，用這般若波羅蜜多，書寫經卷，受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈心，遠離各種疑惑，轉而勸導他人使他們受持，並這樣說：『你這位善男子！這般若波羅蜜多是菩薩道，你應當按照其中所說的去修學。』像這樣修學者才稱得上是得到了佛法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺，指佛的智慧），能夠窮盡一切有情眾生界，普遍令他們安住于真如實際。憍尸迦！這位善男子、善女人獲得的福德非常多。為什麼呢？因為所有阿那含果，都是從這般若波羅蜜多中產生的。憍尸迦！就像前面所說，如果有人讓整個閻浮提的所有眾生，都安住于阿那含果，所做的福德行為，暫且不論這個數量。假使讓整個四大洲、或者整個小千世界、或者整個中千世界、或者整個三千大千世界的所有眾生，都安住于阿那含果，這些都暫且不論。憍尸迦！假使有人讓整個恒河沙數的三千大千世界的所有眾生，都安住于阿那含果。憍尸迦！你認為如何，這個人因為這個因緣得到的福德多不多？』
【English Translation】 English version: 'Universally causing them to abide in the true suchness of reality.' Kausika (another name for Indra)! This good man or good woman obtains very much merit. Why is that? Because all the Srotapanna fruits (the second fruit, referring to the attainment of those who have severed the first six of the nine categories of delusions in the desire realm) are born from this Prajnaparamita (the perfection of wisdom that leads to the other shore through emptiness). 'Furthermore, Kausika! If there is a good man or good woman who causes all beings in the entire Jambudvipa (the southern continent, referring to the world we live in) to abide in the Anagamin fruit (the third fruit, referring to the attainment of those who have severed all nine categories of delusions in the desire realm). Kausika! What do you think, does this person obtain much merit because of this cause?' Lord Sakra (Indra) said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kausika! This good man or good woman, although they obtain much merit because of this cause, it is not as much as someone who, with regard to this Prajnaparamita, generates a mind of faith and understanding, generates the Bodhi mind (the mind of enlightenment) and abides in the Bodhisattva Dharma, uses this Prajnaparamita to write scriptures, receives, upholds, and recites them, generates a joyful mind to explain them to others, or explains their meaning to others, generates a pure mind towards this true Dharma, is free from all doubts, and in turn encourages others to receive and uphold it, saying, 'You good man! This Prajnaparamita is the Bodhisattva path, you should cultivate and learn according to what is said within it.' One who cultivates in this way is said to have obtained the Dharma, and can quickly attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, referring to the wisdom of the Buddha), can exhaust all sentient beings, and universally cause them to abide in the true suchness of reality. Kausika! This good man or good woman obtains very much merit. Why is that? Because all the Anagamin fruits are born from this Prajnaparamita. Kausika! As mentioned before, if someone causes all beings in the entire Jambudvipa to abide in the Anagamin fruit, the meritorious actions they perform, let's set aside that number. Suppose they cause all beings in the entire four continents, or the entire small chiliocosm, or the entire middle chiliocosm, or the entire great chiliocosm to abide in the Anagamin fruit, let's set aside all of these numbers. Kausika! Suppose someone causes all beings in the entire three thousand great chiliocosms, as numerous as the sands of the Ganges River, to abide in the Anagamin fruit. Kausika! What do you think, does this person obtain much merit because of this cause?'
何，是善男子、善女人，以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有阿那含果，從是般若波羅蜜多所出生故。
「複次，憍尸迦！若有善男子、善女人，以滿閻浮提所有眾生，普令安住阿羅漢果。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中
【現代漢語翻譯】 現代漢語譯本：『那麼，善男子、善女人，因為這個因緣得到的福報多不多呢？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦（帝釋天的別名）！這些善男子、善女人，因為這個因緣得到的福報雖然多，但不如有人對於這《般若波羅蜜多》（智慧到彼岸）法門，生起信解之心、發起菩提心（覺悟之心）安住于菩薩的修行方法，用這《般若波羅蜜多》書寫經卷、受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈之心，遠離各種疑惑，進而勸導他人使他們也受持，並這樣說：『你這位善男子！這《般若波羅蜜多》是菩薩的修行之道，你應該按照其中所說的去修學。』像這樣修學者才稱得上是得到了佛法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住在真如實際（真實不虛的境界）。憍尸迦！這樣的善男子、善女人得到的福報非常多。為什麼呢？因為所有的阿那含果（不還果），都是從這《般若波羅蜜多》所出生的緣故。 『再者，憍尸迦！如果有善男子、善女人，用充滿整個閻浮提（南贍部洲，指我們所居住的世界）的所有眾生，普遍讓他們安住在阿羅漢果（無學果）。憍尸迦！你認為怎麼樣，這個人因為這個因緣得到的福報多不多呢？』 帝釋天主對佛說：『非常多，世尊！』 佛說：『憍尸迦！這些善男子、善女人，因為這個因緣得到的福報雖然多，但不如有人對於這《般若波羅蜜多》，生起信解之心、發起菩提心安住于菩薩的修行方法，用這《般若波羅蜜多》書寫經卷、受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈之心，遠離各種疑惑，進而勸導他人使他們也受持，並這樣說：『你這位善男子！這《般若波羅蜜多》是菩薩的修行之道，你應該按照其中所說的去修學。』
【English Translation】 English version: 'So, good men and good women, would they gain much merit from this cause and condition?' The Lord Śakra (帝釋天主, the ruler of the gods) said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kauśika (憍尸迦, another name for Śakra)! Although these good men and good women gain much merit from this cause and condition, it is not as much as someone who, regarding this Prajñāpāramitā (般若波羅蜜多, Perfection of Wisdom), generates a mind of faith and understanding, generates the Bodhi mind (菩提心, mind of enlightenment), dwells in the Bodhisattva path, uses this Prajñāpāramitā to write scriptures, receives, upholds, and recites them, generates a joyful mind to explain it to others, or explains its meaning to others, generates a pure mind towards this Dharma, is free from all doubts, and further encourages others to receive and uphold it, saying, 「Good man! This Prajñāpāramitā is the Bodhisattva path, you should cultivate and learn according to what is explained within.」 Such a practitioner is said to have attained the Dharma, and can quickly realize Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), can exhaust all sentient realms, and universally cause them to dwell in the true suchness reality. Kauśika! Such good men and good women gain very much merit. Why? Because all Anāgāmi fruits (阿那含果, non-returner fruit) are born from this Prajñāpāramitā.' 'Furthermore, Kauśika! If there are good men and good women who cause all beings filling the entire Jambudvīpa (閻浮提, the continent where we live) to dwell in the Arhat fruit (阿羅漢果, the fruit of the worthy one). Kauśika! What do you think, would this person gain much merit from this cause and condition?' The Lord Śakra said to the Buddha, 'Very much, World Honored One!' The Buddha said, 'Kauśika! Although these good men and good women gain much merit from this cause and condition, it is not as much as someone who, regarding this Prajñāpāramitā, generates a mind of faith and understanding, generates the Bodhi mind, dwells in the Bodhisattva path, uses this Prajñāpāramitā to write scriptures, receives, upholds, and recites them, generates a joyful mind to explain it to others, or explains its meaning to others, generates a pure mind towards this Dharma, is free from all doubts, and further encourages others to receive and uphold it, saying, 「Good man! This Prajñāpāramitā is the Bodhisattva path, you should cultivate and learn according to what is explained within.」'
如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有阿羅漢果，從是般若波羅蜜多所出生故。又此善男子、善女人，隨所宣說般若波羅蜜多，即能隨轉；以隨轉故，如其所說即能修學，得先佛法成就阿耨多羅三藐三菩提。是故所有須陀洹、斯陀含、阿那含、阿羅漢、緣覺，及彼如來、應供、正等正覺，皆悉從是般若波羅蜜多出生。如所出生，如理而得。
「憍尸迦！如前所說，若人以滿閻浮提所有眾生，普令安住阿羅漢果，且置是數。假使若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界所有眾生，普令安住阿羅漢果，皆置是數。憍尸迦！假使若滿兢伽沙數三千大千世界所有眾生，普令安住阿羅漢果。憍尸迦！于汝意云何？此人以是因緣得福多不？」
帝釋天主白佛言：「世尊！是善男子、善女人，其所得福轉復甚多，算數譬喻所不能及。」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，
【現代漢語翻譯】 現代漢語譯本：『如所宣說的那樣應當修學。像這樣修學的人才稱得上是得到了佛法，就能迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住在真如實際（實相）。』憍尸迦（帝釋天）！這位善男子、善女人得到的福德非常多。為什麼呢？因為所有的阿羅漢果位，都是從這般若波羅蜜多（智慧到彼岸）中產生的。而且這位善男子、善女人，隨順所宣說的般若波羅蜜多，就能隨之修行；因為隨之修行，就能按照所說的去修學，得到過去諸佛的法，成就阿耨多羅三藐三菩提。所以，所有的須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、緣覺（辟支佛），以及如來（佛的十號之一）、應供（佛的十號之一）、正等正覺（佛的十號之一），都是從這般若波羅蜜多中產生的。如同所產生的那樣，如理而獲得。 『憍尸迦！就像前面所說的，如果有人讓整個閻浮提（南贍部洲）的所有眾生都安住在阿羅漢果位，姑且不論這個數量。假設有人讓整個四大洲、或者整個小千世界、或者整個中千世界、或者整個三千大千世界的所有眾生都安住在阿羅漢果位，也姑且不論這個數量。憍尸迦！假設有人讓恒河沙數的三千大千世界的所有眾生都安住在阿羅漢果位。憍尸迦！你認為怎麼樣？這個人因為這個因緣得到的福德多不多？』 帝釋天主對佛說：『世尊！這位善男子、善女人，他們所得到的福德更加多，是算數譬喻都無法比擬的。』 佛說：『憍尸迦！這位善男子、善女人，因為這個因緣得到的福德雖然多，但是不如有人對於這般若波羅蜜多，發起信解之心、發起菩提心（求無上菩提之心）安住菩薩法，用這般若波羅蜜多，書寫經卷、受持讀誦，生起歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈心，遠離一切疑惑，'
【English Translation】 English version: 'As it is proclaimed, one should practice accordingly. A practitioner like this is called one who has attained the Dharma, and can quickly realize Anuttara-samyak-sambodhi (supreme perfect enlightenment), able to exhaust all sentient realms, universally causing them to abide in Suchness (tathata) and Reality (bhutakoti).』 Kausika (Indra)! This good man or good woman obtains very much merit. Why is that? Because all the Arhat fruits are born from this Prajnaparamita (perfection of wisdom). Moreover, this good man or good woman, following what is proclaimed about Prajnaparamita, can then practice accordingly; because of practicing accordingly, they can, as it is said, cultivate and learn, attain the Dharma of past Buddhas, and achieve Anuttara-samyak-sambodhi. Therefore, all Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), and those Tathagatas (one of the ten titles of a Buddha), Arhats (one of the ten titles of a Buddha), Samyak-sambuddhas (one of the ten titles of a Buddha), all are born from this Prajnaparamita. As they are born, they are obtained according to the principle. 『Kausika! As previously stated, if a person were to cause all beings in Jambudvipa (the southern continent) to abide in the Arhat fruit, let that number be set aside. Suppose one were to cause all beings in the four great continents, or the small chiliocosm, or the middle chiliocosm, or the great chiliocosm to abide in the Arhat fruit, let all those numbers be set aside. Kausika! Suppose one were to cause all beings in the number of Ganges sands of great chiliocosms to abide in the Arhat fruit. Kausika! What do you think? Does this person obtain much merit because of this cause?』 The Lord of the Devas, Indra, said to the Buddha: 『World Honored One! This good man or good woman, the merit they obtain is even more, beyond what can be calculated or compared.』 The Buddha said: 『Kausika! This good man or good woman, although they obtain much merit because of this cause, it is not as much as someone who, regarding this Prajnaparamita, generates a mind of faith and understanding, generates the Bodhi mind (mind seeking supreme enlightenment), abides in the Bodhisattva Dharma, uses this Prajnaparamita to write scriptures, receives, upholds, and recites them, generates a joyful mind to explain it to others, or explains its meaning to others, generates a pure mind towards this true Dharma, and is free from all doubts,』
轉勸他人使其受持，作如是言：『汝善男子！此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有阿羅漢果，從是般若波羅蜜多所出生故。又此善男子、善女人，隨所宣說般若波羅蜜多，即能隨轉；以隨轉故，如其所說即能修學，得先佛法成就阿耨多羅三藐三菩提。是故所有須陀洹、斯陀含、阿那含、阿羅漢、緣覺，及彼如來、應供、正等正覺，皆悉從是般若波羅蜜多出生。如所出生，如理而得。
「複次，憍尸迦！若有善男子、善女人，以滿閻浮提所有眾生，若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界，乃至若滿兢伽沙數三千大千世界所有眾生，普令安住諸緣覺果。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「甚多，世尊！」
佛言：「憍尸迦！是善男子、善女人，以是因緣得福雖多，不如有人於此般若波羅蜜多，發信解心、發菩提心住菩薩法，以此般若波羅蜜多，書寫經卷受持讀誦，生歡喜心為人演說，或復為人解釋其義，於此正法生清凈心離諸疑惑，轉勸他人使其受持，作如是言：『汝善男子！
【現代漢語翻譯】 現代漢語譯本 勸導他人使其受持，這樣說：『善男子！這《般若波羅蜜多》（Prajnaparamita，智慧的完美）是菩薩道，你應該按照其中所說的去修學。這樣修學者才算真正得法，能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），能度盡一切有情眾生，普遍讓他們安住于真如實際（Tathata，實相）。』 憍尸迦（Kausika，帝釋天）！這樣的善男子、善女人得到的福德非常多。為什麼呢？因為所有的阿羅漢果（Arhat，斷盡煩惱的聖者）都是從這《般若波羅蜜多》中產生的。而且，這些善男子、善女人，能夠隨順《般若波羅蜜多》所說的去修行，因為隨順修行，就能按照所說的去修學，從而得到過去諸佛的法，成就阿耨多羅三藐三菩提。所以，所有的須陀洹（Srotapanna，入流者）、斯陀含（Sakrdagamin，一來者）、阿那含（Anagamin，不還者）、阿羅漢、緣覺（Pratyekabuddha，獨覺者），以及如來（Tathagata，佛的稱號）、應供（Arhat，佛的稱號）、正等正覺（Samyaksambuddha，佛的稱號），都是從這《般若波羅蜜多》中產生的。他們都是如其所生，如理而得。 「再者，憍尸迦！如果有善男子、善女人，用充滿閻浮提（Jambudvipa，南贍部洲）所有眾生，或者充滿四大洲、或者充滿小千世界、或者充滿中千世界、或者充滿三千大千世界，乃至充滿恒河沙數三千大千世界的所有眾生，普遍讓他們安住于緣覺果。憍尸迦！你認為如何，這個人因為這個因緣得到的福德多不多？」 帝釋天主對佛說：「非常多，世尊！」 佛說：「憍尸迦！這個善男子、善女人，因為這個因緣得到的福德雖然多，但是不如有人對於這《般若波羅蜜多》，發起信解之心、發起菩提心（Bodhi-citta，求證菩提之心）安住于菩薩法，用這《般若波羅蜜多》書寫經卷，受持讀誦，生歡喜心為他人演說，或者為他人解釋其中的含義，對於這正法生起清凈之心，遠離一切疑惑，轉而勸導他人使其受持，這樣說：『善男子！
【English Translation】 English version Encouraging others to uphold it, saying: 『Good man! This Prajnaparamita (Perfection of Wisdom) is the path of the Bodhisattva. You should cultivate and learn according to what is explained in it. One who learns in this way is said to have attained the Dharma, and can quickly attain Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment), can exhaust all sentient realms, and universally cause them to abide in the true suchness (Tathata).』 Kausika (Indra)! Such a good man or good woman gains much merit. Why? Because all the fruits of Arhat (one who has attained Nirvana) are born from this Prajnaparamita. Moreover, these good men and good women, following what is explained in the Prajnaparamita, can follow and transform; because of following and transforming, they can cultivate and learn according to what is said, thereby attaining the Dharma of past Buddhas and achieving Anuttara-samyak-sambodhi. Therefore, all Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats, Pratyekabuddhas (solitary realizers), and those Tathagatas (Buddhas), Arhats, and Samyaksambuddhas (Perfectly Enlightened Ones), all are born from this Prajnaparamita. As they are born, they are obtained according to the principle. Furthermore, Kausika! If there is a good man or good woman who causes all beings filling Jambudvipa (the southern continent), or filling the four continents, or filling a small chiliocosm, or filling a middle chiliocosm, or filling a great chiliocosm, or even filling as many great chiliocosms as there are sands in the Ganges River, to universally abide in the fruit of Pratyekabuddha. Kausika! What do you think, does this person gain much merit because of this cause? Lord Sakra (Indra) said to the Buddha: 『Very much, World Honored One!』 The Buddha said: 『Kausika! Although this good man or good woman gains much merit because of this cause, it is not as much as someone who, regarding this Prajnaparamita, generates faith and understanding, generates Bodhicitta (the mind of enlightenment), abides in the Bodhisattva Dharma, uses this Prajnaparamita to write scriptures, upholds, recites, and reads them, generates joy, explains them to others, or explains their meaning to others, generates a pure mind towards this true Dharma, is free from all doubts, and encourages others to uphold it, saying: 『Good man!』
此般若波羅蜜多是菩薩道，汝於是中如所宣說應當修學。如是學者乃名得法，即能速證阿耨多羅三藐三菩提，能盡一切諸有情界，普令安住真如實際。』憍尸迦！是善男子、善女人得福甚多。何以故？所有緣覺果，從是般若波羅蜜多所出生故。又此善男子、善女人，隨所宣說般若波羅蜜多，即能隨轉；以隨轉故即能修學，得先佛法成就阿耨多羅三藐三菩提。是故所有須陀洹乃至如來、應供、正等正覺，皆悉從是般若波羅蜜多出生。如所出生，如理而得。
「複次，憍尸迦！若滿閻浮提中所有眾生，皆發阿耨多羅三藐三菩提心，若有善男子、善女人，以此般若波羅蜜多書寫經卷，普施一切使其受持。不如有人以此般若波羅蜜多，書寫經卷，與一住不退轉菩薩摩訶薩，令其於此般若波羅蜜多，修學相應堅固增長，廣大圓滿成就佛法。憍尸迦！當知是善男子、善女人得福甚多。何以故？此般若波羅蜜多出生阿耨多羅三藐三菩提故。憍尸迦！如前所說，若滿閻浮提所有眾生，皆發阿耨多羅三藐三菩提心，且置是數。假使若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界，乃至若滿兢伽沙數三千大千世界所有眾生，皆發阿耨多羅三藐三菩提心。若善男子、善女人，以此般若波羅蜜多，書寫經卷，普施一切使其
【現代漢語翻譯】 現代漢語譯本： 『這般若波羅蜜多（智慧的完美）是菩薩的修行之道，你應當按照其中所說的去修習。像這樣修習的人才稱得上是得到了佛法，能夠迅速證得阿耨多羅三藐三菩提（無上正等正覺），能夠度盡一切有情眾生，普遍讓他們安住在真如實際（實相）。』憍尸迦（帝釋）！這位善男子、善女人獲得的福德非常多。為什麼呢？因為所有緣覺（獨覺）的果位，都是從這般若波羅蜜多中產生的。而且，這位善男子、善女人，能夠隨順般若波羅蜜多所說的去修行，因為隨順修行，就能修習，得到過去諸佛的法，成就阿耨多羅三藐三菩提。因此，所有須陀洹（入流果）乃至如來、應供、正等正覺，都是從這般若波羅蜜多中產生的。他們如所產生，如理而得。 『再者，憍尸迦！如果整個閻浮提（南贍部洲）的所有眾生都發起了阿耨多羅三藐三菩提心，如果有善男子、善女人，用這般若波羅蜜多書寫經卷，普遍施捨給一切眾生讓他們受持。這不如有人用這般若波羅蜜多書寫經卷，給一位住不退轉的菩薩摩訶薩（大菩薩），讓他依此般若波羅蜜多，修習相應，使其堅固增長，廣大圓滿地成就佛法。憍尸迦！你要知道，這位善男子、善女人獲得的福德非常多。為什麼呢？因為這般若波羅蜜多能產生阿耨多羅三藐三菩提。憍尸迦！就像前面所說，如果整個閻浮提的所有眾生都發起了阿耨多羅三藐三菩提心，姑且不論這個數量。假設如果整個四大洲、如果整個小千世界、如果整個中千世界、如果整個三千大千世界，乃至如果像恒河沙數的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。如果有善男子、善女人，用這般若波羅蜜多書寫經卷，普遍施捨給一切眾生讓他們受持。
【English Translation】 English version: 'This Prajnaparamita (Perfection of Wisdom) is the path of the Bodhisattva, and you should cultivate and learn according to what is taught within it. One who cultivates in this way is said to have attained the Dharma, and can quickly realize Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and can exhaust all sentient realms, universally causing them to abide in Suchness (Tathata) and Reality. 'Kausika (Indra)! This good man or good woman obtains much merit. Why is that? Because all the fruits of Pratyekabuddhas (Solitary Buddhas) are born from this Prajnaparamita. Moreover, this good man or good woman, following what is taught in the Prajnaparamita, is able to follow and transform; because of following and transforming, they are able to cultivate and learn, attain the Dharma of past Buddhas, and achieve Anuttara-samyak-sambodhi. Therefore, all Srotapannas (Stream-enterers) up to the Tathagatas, Arhats, and Samyak-sambuddhas, are all born from this Prajnaparamita. As they are born, they attain it according to the principle. 'Furthermore, Kausika! If all beings in Jambudvipa (the Southern Continent) were to generate the mind of Anuttara-samyak-sambodhi, and if there were a good man or good woman who were to write out the scriptures of this Prajnaparamita and universally give them to all to uphold, it would not be as meritorious as if someone were to write out the scriptures of this Prajnaparamita and give them to a Bodhisattva-Mahasattva (Great Bodhisattva) who is established in non-retrogression, causing them to cultivate and learn in accordance with this Prajnaparamita, making it firm and increasing, and widely and completely accomplishing the Buddha Dharma. Kausika! You should know that this good man or good woman obtains much merit. Why is that? Because this Prajnaparamita gives birth to Anuttara-samyak-sambodhi. Kausika! As previously stated, if all beings in Jambudvipa were to generate the mind of Anuttara-samyak-sambodhi, let us set aside that number. Suppose that if all beings in the four continents, if all beings in a small chiliocosm, if all beings in a medium chiliocosm, if all beings in a great chiliocosm, and even if all beings in as many great chiliocosms as the sands of the Ganges River were to generate the mind of Anuttara-samyak-sambodhi. If a good man or good woman were to write out the scriptures of this Prajnaparamita and universally give them to all to uphold.
受持。憍尸迦！不如有人以此般若波羅蜜多，書寫經卷，與一住不退轉菩薩摩訶薩，令其於此般若波羅蜜多，修學相應堅固增長，廣大圓滿成就佛法。憍尸迦！當知是善男子、善女人得福甚多。何以故？此般若波羅蜜多出生阿耨多羅三藐三菩提故。
「複次，憍尸迦！若滿閻浮提所有眾生，一切皆住不退轉地。若有善男子、善女人，以此般若波羅蜜多法門，普為一切解釋其義。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「世尊！是善男子、善女人所獲福德，轉復甚多無量無邊，算數譬喻所不能及。」
佛言：「憍尸迦！此人以是因緣得福雖多，不如有人為一將證阿耨多羅三藐三菩提者，以此般若波羅蜜多法門解釋其義，當知是人得福甚多。憍尸迦！如前所說，滿閻浮提所有眾生，皆住不退轉地，若人普為解釋其義，且置是數。假使若滿四大洲、若滿小千世界、若滿中千世界、若滿三千大千世界，乃至若滿兢伽沙數三千大千世界所有眾生，一切皆住不退轉地。若善男子、善女人，以此般若波羅蜜多法門，普為一切解釋其義。憍尸迦！于汝意云何，此人以是因緣得福多不？」
帝釋天主白佛言：「世尊！是善男子、善女人所獲福德無量無邊，算數譬喻所不能及。」
【現代漢語翻譯】 現代漢語譯本： 受持（指接受並奉行）。憍尸迦（帝釋天的別名）！不如有人用這《般若波羅蜜多》（智慧到彼岸）書寫經卷，給一位住于不退轉（不會退回較低修行層次）的菩薩摩訶薩（大菩薩），讓他依此《般若波羅蜜多》修學，相應地堅固增長，廣大圓滿地成就佛法。憍尸迦！你要知道，這位善男子、善女人得到的福德非常多。為什麼呢？因為這《般若波羅蜜多》能出生阿耨多羅三藐三菩提（無上正等正覺）的緣故。
「再者，憍尸迦！如果整個閻浮提（我們所居住的這個世界）的所有眾生，都住在不退轉的境界。如果有善男子、善女人，用這《般若波羅蜜多》的法門，普遍地為一切眾生解釋其中的含義。憍尸迦！你認為怎麼樣，這個人因為這個因緣得到的福德多不多呢？」
帝釋天主對佛說：「世尊！這位善男子、善女人所獲得的福德，更加地多，無量無邊，是算數和譬喻都無法比擬的。」
佛說：「憍尸迦！這個人因為這個因緣得到的福德雖然多，不如有人為一位將要證得阿耨多羅三藐三菩提的人，用這《般若波羅蜜多》的法門解釋其中的含義，你要知道這個人得到的福德非常多。憍尸迦！就像前面所說的，如果整個閻浮提的所有眾生，都住在不退轉的境界，如果有人普遍地為他們解釋其中的含義，姑且先不說這個數量。假設如果充滿四大洲、如果充滿小千世界、如果充滿中千世界、如果充滿三千大千世界，乃至如果充滿恒河沙數的三千大千世界的所有眾生，都住在不退轉的境界。如果善男子、善女人，用這《般若波羅蜜多》的法門，普遍地為一切眾生解釋其中的含義。憍尸迦！你認為怎麼樣，這個人因為這個因緣得到的福德多不多呢？」
帝釋天主對佛說：「世尊！這位善男子、善女人所獲得的福德無量無邊，是算數和譬喻都無法比擬的。」
【English Translation】 English version: To uphold. Kausika (another name for Indra)! It is not as meritorious as someone who writes down this Prajnaparamita (Perfection of Wisdom) scripture and gives it to a Bodhisattva-Mahasattva (great Bodhisattva) who dwells in the stage of non-retrogression (not falling back to a lower level of practice), enabling them to study and practice this Prajnaparamita, correspondingly strengthening and increasing their practice, and broadly and completely accomplishing the Buddha Dharma. Kausika! You should know that this good man or good woman obtains very much merit. Why is that? Because this Prajnaparamita gives rise to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Furthermore, Kausika! If all beings in Jambudvipa (the world we live in) were to dwell in the stage of non-retrogression, and if a good man or good woman were to use this Prajnaparamita Dharma teaching to universally explain its meaning to all beings, Kausika! What do you think, would this person obtain much merit from this cause?
Lord Indra said to the Buddha, 'World Honored One! The merit obtained by this good man or good woman is even more, immeasurable and boundless, beyond the reach of calculation or analogy.'
The Buddha said, 'Kausika! Although this person obtains much merit from this cause, it is not as much as someone who explains the meaning of this Prajnaparamita Dharma teaching to one who is about to attain Anuttara-samyak-sambodhi. You should know that this person obtains very much merit. Kausika! As previously mentioned, if all beings in Jambudvipa were to dwell in the stage of non-retrogression, and if someone were to universally explain its meaning to them, let us set aside that number. Suppose if it were to fill the four continents, if it were to fill a small chiliocosm, if it were to fill a medium chiliocosm, if it were to fill a great chiliocosm, even if it were to fill as many great chiliocosms as the sands of the Ganges River, and all beings were to dwell in the stage of non-retrogression. If a good man or good woman were to use this Prajnaparamita Dharma teaching to universally explain its meaning to all beings, Kausika! What do you think, would this person obtain much merit from this cause?'
Lord Indra said to the Buddha, 'World Honored One! The merit obtained by this good man or good woman is immeasurable and boundless, beyond the reach of calculation or analogy.'
佛言：「憍尸迦！此人以是因緣得福雖多，不如有人為一將證阿耨多羅三藐三菩提者，以此般若波羅蜜多法門解釋其義，當知是人得福甚多。憍尸迦！菩薩摩訶薩修學是般若波羅蜜多故，速得阿耨多羅三藐三菩提。」
爾時，帝釋天主白佛言：「世尊！菩薩摩訶薩隨轉般若波羅蜜多故，得近阿耨多羅三藐三菩提。隨近阿耨多羅三藐三菩提故，當隨教受般若波羅蜜多。如所教受故，隨近一切智。是故當以飲食、衣服、臥具、醫藥種種供養般若波羅蜜多。隨其所作一切福行，彼獲福德無量無邊。何以故？得近阿耨多羅三藐三菩提成就一切智。」
爾時，尊者須菩提贊帝釋天主言：「善哉，善哉！憍尸迦！汝善開導諸菩薩摩訶薩，復能護念諸菩薩摩訶薩。憍尸迦！佛諸弟子皆以阿耨多羅三藐三菩提法護念諸菩薩摩訶薩，令發阿耨多羅三藐三菩提心，令住阿耨多羅三藐三菩提果。何以故？過去諸菩薩摩訶薩，皆因學是六波羅蜜多故，發菩提心住菩提果，今佛世尊亦學是六波羅蜜多故得菩提果，未來諸菩薩摩訶薩亦復如是。是故，憍尸迦！若菩薩摩訶薩不學是六波羅蜜多，即不能得阿耨多羅三藐三菩提果。」
佛說佛母出生三法藏般若波羅蜜多經卷第五 大正藏第 08 冊 No. 0228 佛說佛
【現代漢語翻譯】 現代漢語譯本 佛陀說：『憍尸迦（Indra的別名）！這個人因為這些因緣得到的福報雖然很多，但不如有人爲了一個將要證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的人，用這般若波羅蜜多（Prajnaparamita，智慧到彼岸）的法門解釋其中的含義，應當知道這個人得到的福報非常多。憍尸迦！菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）修學這般若波羅蜜多，因此能迅速證得阿耨多羅三藐三菩提。』 當時，帝釋天主（Indra，天神之王）對佛說：『世尊！菩薩摩訶薩隨順般若波羅蜜多而行，就能接近阿耨多羅三藐三菩提。因為接近阿耨多羅三藐三菩提，就應當隨順教導而受持般若波羅蜜多。因為如所教導而受持，就能接近一切智（Sarvajna，佛陀的智慧）。因此，應當用飲食、衣服、臥具、醫藥等種種供養般若波羅蜜多。隨其所做的一切福德行為，他們獲得的福德無量無邊。為什麼呢？因為他們接近阿耨多羅三藐三菩提，成就一切智。』 當時，尊者須菩提（Subhuti，佛陀的十大弟子之一）讚歎帝釋天主說：『善哉，善哉！憍尸迦！你善於開導諸菩薩摩訶薩，又能護念諸菩薩摩訶薩。憍尸迦！佛陀的弟子們都以阿耨多羅三藐三菩提的法來護念諸菩薩摩訶薩，使他們發起阿耨多羅三藐三菩提心，使他們安住于阿耨多羅三藐三菩提的果位。為什麼呢？因為過去諸菩薩摩訶薩，都是因為學習這六波羅蜜多（Six Paramitas，六度）而發起菩提心，安住于菩提果位，現在佛世尊也是學習這六波羅蜜多而得到菩提果位，未來諸菩薩摩訶薩也將如此。因此，憍尸迦！如果菩薩摩訶薩不學習這六波羅蜜多，就不能得到阿耨多羅三藐三菩提的果位。』
【English Translation】 English version The Buddha said, 'Kausika (another name for Indra)! Although this person gains much merit from these causes, it is not as much as someone who, for the sake of one who is about to attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), explains the meaning of this Prajnaparamita (Perfection of Wisdom) Dharma gate. You should know that this person gains very much merit. Kausika! Bodhisattva-mahasattvas (Great Bodhisattvas) cultivate and learn this Prajnaparamita, and therefore quickly attain Anuttara-samyak-sambodhi.' At that time, the Lord of the Devas, Indra, said to the Buddha, 'World Honored One! Bodhisattva-mahasattvas, by following and practicing Prajnaparamita, come close to Anuttara-samyak-sambodhi. Because they come close to Anuttara-samyak-sambodhi, they should follow the teachings and uphold Prajnaparamita. Because they uphold it as taught, they come close to Sarvajna (Buddha's Omniscience). Therefore, one should offer various things such as food, clothing, bedding, and medicine to Prajnaparamita. With all the meritorious actions they perform, they obtain immeasurable and boundless merit. Why? Because they come close to Anuttara-samyak-sambodhi and achieve Sarvajna.' At that time, the Venerable Subhuti (one of the Buddha's ten great disciples) praised Indra, saying, 'Excellent, excellent! Kausika! You are skilled in guiding the Bodhisattva-mahasattvas, and you are also able to protect and remember the Bodhisattva-mahasattvas. Kausika! All of the Buddha's disciples use the Dharma of Anuttara-samyak-sambodhi to protect and remember the Bodhisattva-mahasattvas, causing them to generate the mind of Anuttara-samyak-sambodhi, and causing them to abide in the fruit of Anuttara-samyak-sambodhi. Why? Because all the Bodhisattva-mahasattvas of the past generated the Bodhi mind and abided in the Bodhi fruit by learning these Six Paramitas (Six Perfections). Now, the World Honored Buddha also attained the Bodhi fruit by learning these Six Paramitas, and the Bodhisattva-mahasattvas of the future will also be like this. Therefore, Kausika! If a Bodhisattva-mahasattva does not learn these Six Paramitas, they will not be able to attain the fruit of Anuttara-samyak-sambodhi.'
母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第六
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
隨喜迴向品第六之一
爾時，慈氏菩薩摩訶薩告尊者須菩提言：「若菩薩摩訶薩，於此甚深般若波羅蜜多法門，隨喜迴向所獲功德，比餘眾生布施、持戒、修定功德，最上最極最勝最妙，廣大無量無等無等等。是故於此甚深正法，應當隨喜如理迴向。」
是時，尊者須菩提白慈氏菩薩言：「若菩薩摩訶薩，於十方一切處無量無數無邊不可思議不可稱計三千大千世界，一一世界中所有過去已入涅槃無量無數無邊如來、應供、正等正覺——是諸如來從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界——乃至法滅已來，于其中間所有諸佛世尊戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，及彼六波羅蜜多相應善根，諸佛功德相應善根，方便、愿、力、智波羅蜜多廣大神通相應善根，一切智智正行相應出生善根，乃至大慈大悲無量無邊利益安樂一切眾生佛功德聚。如是一切波羅蜜多法門，出生一切最勝神通離障無著種種行法，無能勝、無等等、無限量、無所觀如來如實智力、如來知見，乃至具足圓滿如來十力、四無所畏一切勝義法門。所有如來
【現代漢語翻譯】 現代漢語譯本 《佛母出生三法藏般若波羅蜜多經》
佛說佛母出生三法藏般若波羅蜜多經卷第六
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯
隨喜迴向品第六之一
爾時，慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva）告訴尊者須菩提（Subhuti）說：『如果菩薩摩訶薩，對於這甚深的般若波羅蜜多（Prajnaparamita）法門，隨喜迴向所獲得的功德，比其他眾生布施、持戒、修定所獲得的功德，是最上、最極、最勝、最妙的，廣大無量、無等無等等。因此，對於這甚深的正法，應當隨喜並如理迴向。』
這時，尊者須菩提對慈氏菩薩說：『如果菩薩摩訶薩，在十方一切處無量無數無邊不可思議不可稱計的三千大千世界中，每一個世界中所有過去已經入涅槃的無量無數無邊的如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）——這些如來從最初發心乃至成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）果，已經進入無餘依大涅槃界——乃至佛法滅盡以來，在這期間所有諸佛世尊的戒蘊（Silaskandha）、定蘊（Samadhiskandha）、慧蘊（Prajnaskandha）、解脫蘊（Vimuktiskandha）、解脫知見蘊（Vimukti-jnanadarsanaskandha），以及他們六波羅蜜多（Satparamita）相應的善根，諸佛功德相應的善根，方便、愿、力、智波羅蜜多廣大神通相應的善根，一切智智（Sarvajnatajnana）正行相應的出生善根，乃至大慈大悲無量無邊利益安樂一切眾生的佛功德聚集。像這樣一切波羅蜜多法門，出生一切最勝神通離障無著種種行法，無能勝、無等等、無**、無所觀如來如實智力、如來知見，乃至具足圓滿如來十力（Dasabala）、四無所畏（Caturvaisaradya）一切勝義法門。所有如來』
【English Translation】 English version The Sutra of the Mother's Birth of the Three Treasuries of Prajnaparamita
The Sixth Scroll of the Buddha's Discourse on the Mother's Birth of the Three Treasuries of Prajnaparamita
Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, under Imperial Decree, from the Western Heaven
Chapter Six, Part One: Rejoicing and Dedication
At that time, the Bodhisattva Mahasattva Maitreya addressed the Venerable Subhuti, saying: 'If a Bodhisattva Mahasattva, in this profound Dharma gate of Prajnaparamita, rejoices and dedicates the merits obtained, it is the most supreme, most ultimate, most excellent, and most wonderful, vast, immeasurable, incomparable, and unequaled, compared to the merits of giving, keeping precepts, and practicing meditation of other beings. Therefore, in this profound righteous Dharma, one should rejoice and dedicate accordingly.'
At that time, the Venerable Subhuti said to the Bodhisattva Maitreya: 'If a Bodhisattva Mahasattva, in all the immeasurable, countless, boundless, inconceivable, and incalculable three thousand great thousand worlds in all ten directions, in each world, all the past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones) who have entered Nirvana—these Tathagatas, from their initial aspiration to the attainment of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), have entered the great Nirvana realm without remainder—until the extinction of the Dharma, in the interim, all the Buddhas, the World Honored Ones' aggregates of precepts (Silaskandha), aggregates of meditation (Samadhiskandha), aggregates of wisdom (Prajnaskandha), aggregates of liberation (Vimuktiskandha), aggregates of the knowledge and vision of liberation (Vimukti-jnanadarsanaskandha), and their roots of virtue corresponding to the six Paramitas (Satparamita), the roots of virtue corresponding to the merits of the Buddhas, the roots of virtue corresponding to the vast supernatural powers of skillful means, vows, power, and wisdom Paramitas, the roots of virtue born from the correct practice of Sarvajnatajnana (Omniscience), and even the Buddha's accumulation of merits of great compassion and great mercy, immeasurably and boundlessly benefiting and bringing happiness to all beings. All such Dharma gates of Paramitas, giving rise to all the most supreme supernatural powers, free from obstacles and attachments, all kinds of practices, the unsurpassed, the unequaled, the unblemished, the unobservable Tathagata's true wisdom power, the Tathagata's knowledge and vision, and even the complete and perfect Tathagata's ten powers (Dasabala), four fearlessnesses (Caturvaisaradya), all the supreme Dharma gates. All the Tathagatas'
轉大法輪、執大法炬、擊大法鼓、吹大法螺、作大法樂、雨大法雨、了大法智，以大法財施諸眾生，說諸佛法、諸緣覺法及聲聞法，普令眾生於中修學所有一切最勝善根。及彼諸佛為諸菩薩摩訶薩眾授記當得阿耨多羅三藐三菩提果，是諸菩薩所有六波羅蜜多相應善根。又復為諸緣覺乘人授緣覺記，而彼所有一切善根。又復有諸聲聞乘人，行於佈施持戒修定所有功德。及諸有學無漏，無學無漏如是善根。又復所有諸愚異生所種善根，及其四眾——苾芻、苾芻尼、優婆塞、優婆夷——所行佈施、持戒、修定功德。乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，傍生異類，聞佛說法所種善根。乃至如來入涅槃后，一切眾生於佛、法、僧所種善根。如是等種種善根、種種功德，盡無盡相，和合聚集稱計較量。修菩薩者，以最上最極最勝最妙廣大無量無等無等等心，皆悉隨喜。以如是隨喜功德，迴向阿耨多羅三藐三菩提，作如是言：『愿我以此善根，當得阿耨多羅三藐三菩提果。』而此修菩薩者，所有諸緣諸事諸相，從心所生，如心取相，為可得不？」
爾時，慈氏菩薩告尊者須菩提言：「不也，須菩提！所有諸緣諸事諸相，從心所生，如心取相，皆不可得。」
須菩提復白慈氏菩薩
言：「若諸緣諸事諸相，如心所取，不可得者，是人將無想顛倒、心顛倒、見顛倒耶？何以故？有所生故。無常謂常，以苦謂樂，不凈謂凈，無我謂我，于疑惑心謂正思惟，由是于想、心、見皆成顛倒。若於諸緣諸事諸相，一一皆住如實法者，即無所生亦無所取。由如是故，心法亦然，諸法亦然，菩提亦然。若諸緣諸事諸相，菩提及心，皆無異者，即於何所緣取於何相？當以何心隨喜功德？又復以何善根，迴向阿耨多羅三藐三菩提？」
爾時，慈氏菩薩摩訶薩謂尊者須菩提言：「如汝所說，此迴向法，不應為彼新發意菩薩如是宣說。何以故？彼若聞是說已，所有信解、愛樂、恭敬、凈心皆悉隱滅，以是義故不應為說。若有住不退轉菩薩摩訶薩隨順善知識者，應當為彼如是宣說，而彼菩薩聞是法已，不驚不怖亦不退沒。如是菩薩摩訶薩，能以隨喜功德如實迴向彼一切智。」
爾時，尊者須菩提白慈氏菩薩言：「若菩薩起隨喜心、迴向心，是心即盡即滅即離，當以何心而能隨喜？復以何心而用迴向阿耨多羅三藐三菩提？若以心心能迴向者，是二心不俱亦無所有；若諸心自性，又不能迴向。即以何心能迴向耶？」
爾時，帝釋天主白尊者須菩提言：「若有新發意菩薩，聞作是說，將無驚怖生退沒耶？尊者
【現代漢語翻譯】 現代漢語譯本： 言：『如果諸緣、諸事、諸相，如心所執取，都不可得，那麼這個人是不是會有想顛倒、心顛倒、見顛倒呢？』為什麼呢？因為有所生起。把無常的視為常，把苦視為樂，把不凈視為凈，把無我視為我，對於疑惑的心認為是正確的思考，因此在想、心、見上都成了顛倒。如果對於諸緣、諸事、諸相，一一都安住于如實之法，那就無所生起也無所執取。因為這樣，心法也是如此，諸法也是如此，菩提也是如此。如果諸緣、諸事、諸相，菩提和心，都沒有差別，那麼又從何處緣取什麼相呢？應當以什麼心隨喜功德？又以什麼善根，迴向阿耨多羅三藐三菩提（無上正等正覺）呢？』
那時，慈氏菩薩（Maitreya Bodhisattva）摩訶薩（Mahasattva，大菩薩）對尊者須菩提（Subhuti）說：『像你所說的，這種迴向法，不應該對那些新發菩提心的菩薩這樣宣說。為什麼呢？他們如果聽了這些話，所有的信解、愛樂、恭敬、清凈心都會消失，因為這個原因不應該對他們說。如果有安住于不退轉的菩薩摩訶薩（Mahasattva，大菩薩），隨順善知識的，應當對他們這樣宣說，而那些菩薩聽了這些法后，不會驚慌、不會恐懼也不會退失。這樣的菩薩摩訶薩（Mahasattva，大菩薩），能夠以隨喜功德如實迴向一切智（Sarvajna，佛的智慧）。』
那時，尊者須菩提（Subhuti）對慈氏菩薩（Maitreya Bodhisattva）說：『如果菩薩生起隨喜心、迴向心，這個心就立即消失、立即滅盡、立即分離，應當以什麼心才能隨喜呢？又以什麼心才能迴向阿耨多羅三藐三菩提（無上正等正覺）呢？如果以心來回向，這兩個心不會同時存在，也沒有實體；如果諸心有自性，又不能迴向。那麼到底以什麼心才能迴向呢？』
那時，帝釋天主（Indra）對尊者須菩提（Subhuti）說：『如果有新發菩提心的菩薩，聽了這些話，難道不會驚慌恐懼而退失嗎？尊者』
【English Translation】 English version: It is said: 『If all conditions, all events, all appearances, as the mind grasps them, are unattainable, will such a person not have a perversion of thought, a perversion of mind, and a perversion of view? Why is that? Because there is something that arises. To regard the impermanent as permanent, to regard suffering as pleasure, to regard the impure as pure, to regard the non-self as self, and to consider a doubtful mind as right thinking, thus in thought, mind, and view, all become perverted. If, with regard to all conditions, all events, all appearances, one dwells in the true nature of reality, then there is neither arising nor grasping. Because of this, the mind-dharma is also thus, all dharmas are also thus, and Bodhi is also thus. If all conditions, all events, all appearances, Bodhi, and the mind are not different, then from where does one grasp what appearance? With what mind should one rejoice in merit? And with what roots of goodness should one dedicate to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)?』
At that time, the Bodhisattva Mahasattva Maitreya said to the Venerable Subhuti: 『As you have said, this method of dedication should not be explained to those newly aspiring Bodhisattvas in this way. Why is that? If they hear these words, all their faith, understanding, love, respect, and pure minds will vanish. For this reason, it should not be explained to them. If there are Bodhisattva Mahasattvas who dwell in non-retrogression and follow good teachers, it should be explained to them in this way, and those Bodhisattvas, after hearing these teachings, will not be startled, will not be afraid, and will not regress. Such Bodhisattva Mahasattvas can dedicate the merit of rejoicing to all-knowing wisdom (Sarvajna, Buddha's wisdom) in accordance with reality.』
At that time, the Venerable Subhuti said to the Bodhisattva Maitreya: 『If a Bodhisattva generates a mind of rejoicing and a mind of dedication, this mind immediately ceases, immediately extinguishes, and immediately separates. With what mind can one then rejoice? And with what mind can one dedicate to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment)? If one dedicates with a mind, these two minds do not exist simultaneously and have no substance; if all minds have a self-nature, they cannot dedicate. So with what mind can one dedicate?』
At that time, Indra, the Lord of the Devas, said to the Venerable Subhuti: 『If a newly aspiring Bodhisattva hears these words, will they not be startled, afraid, and regress? Venerable One』
！今云何是如實隨喜如實迴向？應當云何是隨喜法？又復云何是迴向心？」
爾時，尊者須菩提以慈氏菩薩摩訶薩威神加持力故，復白慈氏菩薩言：「諸菩薩摩訶薩，於過去諸佛道悉已修習，已滅戲論、去除棘刺，舍諸重擔、得大善利，諸有結縛皆悉已盡，正智無礙、心得自在、諸心善寂。是諸菩薩，於十方一切處無量無數三千大千世界，一一世界中所有過去無量無數已入涅槃諸佛如來——是諸如來從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界——乃至法滅已來，于其中間所有諸佛世尊諸波羅蜜多相應善根，及彼種種福行善根，諸佛戒、定、慧、解脫、解脫知見諸蘊善根，乃至大慈大悲無量無邊利益安樂一切眾生佛功德聚，及佛所說種種法門。一切眾生於是中學，信解安住所有善根。及佛世尊為諸菩薩授阿耨多羅三藐三菩提記，是諸菩薩所有六波羅蜜多相應善根。又復為諸緣覺乘人授緣覺記，而彼所有一切善根。又復有諸聲聞乘人，行於佈施、持戒、修定所有功德，及諸有學無漏，無學無漏如是善根。又復所有諸愚異生所種善根，乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人及非人，傍生異類，聞佛說法所種善根。乃至如來入涅槃后，一切眾生所種善根。如是等種種善
【現代漢語翻譯】 現代漢語譯本：『現在，什麼是如實隨喜、如實迴向？應當如何才是隨喜之法？又如何才是迴向之心？』 當時，尊者須菩提憑藉彌勒菩薩（慈氏菩薩的別稱，未來佛）的威神加持力，再次對彌勒菩薩說：『諸位菩薩摩訶薩，對於過去諸佛的道都已經修習，已經滅除戲論、去除障礙，捨棄各種重擔、獲得巨大善利，各種結縛都已斷盡，正智無礙、心意自在、諸心善於寂靜。這些菩薩，在十方一切處無量無數的三千大千世界中，每一個世界裡所有過去無量無數已經進入涅槃的諸佛如來——這些如來從最初發心乃至成就阿耨多羅三藐三菩提（無上正等正覺）果，已經進入無餘依大涅槃界——乃至佛法滅盡以來，在這期間所有諸佛世尊與波羅蜜多（到彼岸）相應的善根，以及他們種種福行善根，諸佛的戒、定、慧、解脫、解脫知見等蘊的善根，乃至大慈大悲無量無邊利益安樂一切眾生的佛功德聚集，以及佛所說的種種法門。一切眾生在這些法門中學修，信解安住的所有善根。以及佛世尊為諸菩薩授記阿耨多羅三藐三菩提，這些菩薩所有與六波羅蜜多相應的善根。又為諸緣覺乘人授記緣覺，而他們所有的一切善根。又有諸聲聞乘人，行於佈施、持戒、修定所獲得的功德，以及諸有學無漏、無學無漏的這些善根。還有所有愚癡凡夫所種的善根，乃至天、龍、夜叉（一種鬼神）、乾闥婆（天上的樂神）、阿修羅（一種好戰的神）、迦樓羅（一種大鳥）、緊那羅（天上的歌神）、摩睺羅伽（一種大蟒蛇）、人以及非人，傍生異類，聽聞佛法所種的善根。乃至如來入涅槃后，一切眾生所種的善根。像這樣等等各種善』
【English Translation】 English version: 'Now, what is truly rejoicing and truly dedicating? How should one practice rejoicing? And what is the mind of dedication?' At that time, the Venerable Subhuti, through the majestic power of the Bodhisattva Mahasattva Maitreya (another name for the Bodhisattva of Loving-kindness, the future Buddha), again said to the Bodhisattva Maitreya: 'All Bodhisattva Mahasattvas have already cultivated the path of the past Buddhas, have extinguished all fabrications, removed all thorns, cast off all burdens, obtained great benefits, all bonds have been exhausted, their right wisdom is unobstructed, their minds are free, and all their minds are well-pacified. These Bodhisattvas, in all directions, in countless immeasurable three thousand great thousand worlds, in each world, all the past countless immeasurable Buddhas Tathagatas who have entered Nirvana—these Tathagatas, from their initial aspiration until they attained the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), have entered the great realm of Nirvana without remainder—until the extinction of the Dharma, during this period, all the good roots of the World Honored Ones that correspond to the Paramitas (perfections), as well as their various meritorious good roots, the good roots of the Buddhas' precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and even the immeasurable and boundless accumulation of the Buddha's merits that benefit and bring happiness to all beings, and the various Dharma teachings spoken by the Buddha. All beings learn and practice these teachings, and all the good roots of those who believe, understand, and abide in them. And the good roots of all the Bodhisattvas who have been given the prediction of Anuttara-samyak-sambodhi by the World Honored One, which correspond to the six Paramitas. And also the good roots of all those who have been given the prediction of Pratyekabuddha (solitary Buddha) for the Pratyekabuddha vehicle. And also the merits of all those of the Sravaka (hearer) vehicle who practice giving, keeping precepts, and cultivating concentration, and the good roots of all those with learning and without outflows, and those without learning and without outflows. And also the good roots planted by all ignorant ordinary beings, even the good roots planted by gods, dragons, yakshas (a type of ghost), gandharvas (heavenly musicians), asuras (a type of warring god), garudas (a type of large bird), kinnaras (heavenly singers), mahoragas (a type of large serpent), humans and non-humans, and other beings, who have heard the Buddha's teachings. And even the good roots planted by all beings after the Tathagata entered Nirvana. All these various good'
根、種種功德，和合聚集稱計較量。是諸菩薩一一隨喜，以此隨喜功德，迴向阿耨多羅三藐三菩提。慈氏！若菩薩摩訶薩作如是迴向，云何當得不墮想顛倒、心顛倒、見顛倒？」
爾時，慈氏菩薩告尊者須菩提言：「若菩薩摩訶薩所用心隨喜及迴向時，於是心中不生心想，如實知心無所取相。若菩薩摩訶薩能以如是隨喜功德，迴向阿耨多羅三藐三菩提者，是菩薩摩訶薩即得不墮想、心、見倒。若復於心不如實知，以有得想而回曏者，是菩薩摩訶薩不能遠離想、心、見倒。又復，若諸菩薩摩訶薩以有得心而回曏者，是心即盡即滅即離，彼盡滅心不能迴向。若以無所得心而回曏者，是即如實迴向法性。若法如是迴向故，即法性亦然；法性如是迴向故，即諸法亦然。若菩薩摩訶薩能如是迴向者，是為正迴向，不名邪迴向。而此迴向法，菩薩摩訶薩應當如是學。
「複次，尊者須菩提！若菩薩摩訶薩如過去諸佛，善根如是隨喜迴向。若於未來諸佛道悉已修習，已滅戲論得大善利。是諸如來，從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界。乃至法滅已來，于其中間所有諸佛世尊諸波羅蜜多相應善根，及彼諸佛戒、定、慧、解脫、解脫知見諸蘊善根，乃至大慈大悲無量無邊利益安樂，一切眾生佛功德
【現代漢語翻譯】 現代漢語譯本：根、種種功德，和合聚集稱計較量。是諸菩薩一一隨喜，以此隨喜功德，迴向阿耨多羅三藐三菩提（無上正等正覺）。慈氏（菩薩名）！若菩薩摩訶薩（大菩薩）作如是迴向，云何當得不墮想顛倒、心顛倒、見顛倒？」 爾時，慈氏菩薩告尊者須菩提言：『若菩薩摩訶薩所用心隨喜及迴向時，於是心中不生心想，如實知心無所取相。若菩薩摩訶薩能以如是隨喜功德，迴向阿耨多羅三藐三菩提者，是菩薩摩訶薩即得不墮想、心、見倒。若復於心不如實知，以有得想而回曏者，是菩薩摩訶薩不能遠離想、心、見倒。又復，若諸菩薩摩訶薩以有得心而回曏者，是心即盡即滅即離，彼盡滅心不能迴向。若以無所得心而回曏者，是即如實迴向法性。若法如是迴向故，即法性亦然；法性如是迴向故，即諸法亦然。若菩薩摩訶薩能如是迴向者，是為正迴向，不名邪迴向。而此迴向法，菩薩摩訶薩應當如是學。 『複次，尊者須菩提！若菩薩摩訶薩如過去諸佛，善根如是隨喜迴向。若於未來諸佛道悉已修習，已滅戲論得大善利。是諸如來，從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界。乃至法滅已來，于其中間所有諸佛世尊諸波羅蜜多（到彼岸）相應善根，及彼諸佛戒、定、慧、解脫、解脫知見諸蘊善根，乃至大慈大悲無量無邊利益安樂，一切眾生佛功德』
【English Translation】 English version: Roots, various merits, combined and gathered, are measured and calculated. Each of these Bodhisattvas rejoices accordingly, and with this merit of rejoicing, they dedicate it towards Anuttara-samyak-sambodhi (supreme perfect enlightenment). Maitreya (name of a Bodhisattva)! If a Bodhisattva-Mahasattva (great Bodhisattva) makes such a dedication, how can they avoid falling into the perversions of perception, mind, and view?' At that time, Bodhisattva Maitreya said to the Venerable Subhuti, 'If a Bodhisattva-Mahasattva, when rejoicing and dedicating, does not give rise to mental conceptions in their mind, and truly knows that the mind has no object to grasp, then if a Bodhisattva-Mahasattva can dedicate the merit of such rejoicing towards Anuttara-samyak-sambodhi, that Bodhisattva-Mahasattva will not fall into the perversions of perception, mind, and view. If, however, they do not truly know the mind and dedicate with the thought of having attained something, that Bodhisattva-Mahasattva cannot avoid the perversions of perception, mind, and view. Furthermore, if Bodhisattva-Mahasattvas dedicate with a mind of having attained something, that mind will be exhausted, extinguished, and detached, and that exhausted and extinguished mind cannot dedicate. If they dedicate with a mind of non-attainment, then that is truly dedicating to the Dharma-nature. If the Dharma is dedicated in this way, then the Dharma-nature is also so; if the Dharma-nature is dedicated in this way, then all Dharmas are also so. If a Bodhisattva-Mahasattva can dedicate in this way, this is called a correct dedication, not a wrong dedication. And this method of dedication, a Bodhisattva-Mahasattva should learn in this way.' 'Furthermore, Venerable Subhuti! If a Bodhisattva-Mahasattva, like the Buddhas of the past, rejoices and dedicates their roots of goodness in this way. If they have already cultivated all the paths of the Buddhas of the future, have extinguished all conceptual elaborations, and have obtained great benefits. These Tathagatas, from their initial aspiration until they achieve the fruit of Anuttara-samyak-sambodhi, have entered the great Nirvana realm without remainder. Until the Dharma is extinguished, all the roots of goodness corresponding to the Paramitas (perfections) of all the Buddhas, World Honored Ones, during that time, and the roots of goodness of the aggregates of precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation of those Buddhas, and even the immeasurable and boundless benefits of great compassion and great kindness, and the merits of all sentient beings and Buddhas.'
聚，及佛所說種種法門。一切眾生於是中學信解安住所有善根。及佛世尊為諸菩薩授阿耨多羅三藐三菩提記，是諸菩薩所有六波羅蜜多相應善根。又復為諸緣覺乘人授緣覺記，而彼所有一切善根。又復有諸聲聞乘人，行於佈施、持戒、修定所有善根，及諸有學無漏、無學無漏如是善根。又復所有諸愚異生所種善根。乃至天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、，緊那羅，摩睺羅伽、人及非人，傍生異類，聞佛說法所種善根。乃至如來入涅槃后，一切眾生所種善根。如是等種種善根、種種功德，和合聚集稱計較量。是諸菩薩一一隨喜，以此隨喜功德，迴向阿耨多羅三藐三菩提。尊者須菩提！而彼菩薩所用心隨喜及迴向時，若於是心中不生心想，如實知心無所取相，能以如是隨喜功德，迴向阿耨多羅三藐三菩提者，是菩薩即得不墮想、心、見倒。若復於心不如實知，以有得想而回曏者，是菩薩不能遠離想、心、見倒。又復，若諸菩薩以有得心而回曏者，是心即盡即滅即離，彼盡滅心不能迴向。若以無所得心而回曏者，是即如實迴向法性；若法如是迴向故，即法性亦然，法性如是迴向故，即諸法亦然。若如是迴向者，是為正迴向，不名邪迴向。
「複次，尊者須菩提！菩薩摩訶薩如未來諸佛，善根如是隨喜迴向。若
【現代漢語翻譯】 現代漢語譯本 聚集，以及佛陀所說的種種法門。一切眾生因此學習、信解、安住于所有善根。以及佛世尊為諸菩薩授記阿耨多羅三藐三菩提（無上正等正覺），這些菩薩所有與六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）相應的善根。又為諸緣覺乘人授記緣覺果位，他們所有的一切善根。又有諸聲聞乘人，行於佈施、持戒、修定所積累的善根，以及諸有學無漏、無學無漏的這些善根。還有所有愚癡凡夫所種的善根。乃至天、龍、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人以及非人，傍生異類，聽聞佛法所種的善根。乃至如來入涅槃后，一切眾生所種的善根。像這樣種種善根、種種功德，和合聚集，稱量計算。這些菩薩一一隨喜，以此隨喜功德，迴向阿耨多羅三藐三菩提。尊者須菩提！而那些菩薩在用心隨喜和迴向時，如果心中不生起任何執著，如實知曉心無所取相，能夠以這樣的隨喜功德，迴向阿耨多羅三藐三菩提，那麼這位菩薩就能不墮入想、心、見倒（顛倒的知見）。如果心中不如實知，以有所得的心而回向，那麼這位菩薩就不能遠離想、心、見倒。又，如果諸菩薩以有所得的心而回向，這個心就會消盡、滅亡、離散，這種消盡滅亡的心不能迴向。如果以無所得的心而回向，這就是如實迴向法性；如果法是這樣迴向的，那麼法性也是這樣，法性是這樣迴向的，那麼諸法也是這樣。如果這樣迴向，這才是真正的迴向，不稱為邪迴向。 「再者，尊者須菩提！菩薩摩訶薩像未來諸佛一樣，這樣隨喜迴向善根。如果
【English Translation】 English version Gathering, and all the Dharma teachings spoken by the Buddha. All sentient beings thereby learn, believe, understand, and abide in all their roots of goodness. And the World Honored One bestows predictions of Anuttara-samyak-sambodhi (supreme perfect enlightenment) upon the Bodhisattvas, all the roots of goodness of these Bodhisattvas that correspond to the Six Paramitas (generosity, morality, patience, diligence, meditation, wisdom). Furthermore, predictions of Pratyekabuddha (solitary enlightened one) are bestowed upon those of the Pratyekabuddha vehicle, and all their roots of goodness. There are also those of the Sravaka (hearer) vehicle, who practice giving, upholding precepts, and cultivating meditation, all their roots of goodness, as well as the roots of goodness of those with learning and without outflows, and those without learning and without outflows. Furthermore, all the roots of goodness planted by ignorant ordinary beings. Even the Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (serpent deities), humans and non-humans, and various kinds of animals, who hear the Buddha's teachings and plant roots of goodness. Even after the Tathagata (Buddha) enters Nirvana, all the roots of goodness planted by all sentient beings. Such various roots of goodness, various merits, are combined and gathered, weighed and measured. These Bodhisattvas rejoice in each and every one, and with this merit of rejoicing, they dedicate it towards Anuttara-samyak-sambodhi. Venerable Subhuti! And when those Bodhisattvas are rejoicing and dedicating with their minds, if in their minds they do not give rise to any attachments, and truly know that the mind has no form to grasp, and are able to dedicate this merit of rejoicing towards Anuttara-samyak-sambodhi, then this Bodhisattva will not fall into the perversions of thought, mind, and view. If in their minds they do not truly know, and dedicate with a mind of attainment, then this Bodhisattva will not be able to be free from the perversions of thought, mind, and view. Furthermore, if the Bodhisattvas dedicate with a mind of attainment, this mind will be exhausted, extinguished, and dispersed, and this exhausted and extinguished mind cannot be dedicated. If they dedicate with a mind of non-attainment, then this is truly dedicating to the Dharma-nature; if the Dharma is dedicated in this way, then the Dharma-nature is also like this, and if the Dharma-nature is dedicated in this way, then all Dharmas are also like this. If they dedicate in this way, this is called true dedication, and not called false dedication. 「Furthermore, Venerable Subhuti! The Bodhisattva Mahasattvas, like the future Buddhas, rejoice and dedicate their roots of goodness in this way. If
于現在諸佛如來，從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界，乃至法滅已來，于其中間所有諸佛世尊一切善根，乃至如來入涅槃后一切眾生所種善根，如是等種種善根、種種功德，和合聚集稱計較量。是諸菩薩一一隨喜，以此隨喜功德，迴向阿耨多羅三藐三菩提。尊者須菩提！而彼菩薩所用心隨喜及迴向時，於是心中不生心想，如實知心無所取相。若能如是隨喜功德，迴向阿耨多羅三藐三菩提者，是菩薩即得不墮想、心、見倒。若復以其有所得心而回曏者，是菩薩不能遠離想、心、見倒。而彼菩薩摩訶薩當如實知所用心迴向時，是心即盡即滅即離，彼盡滅心即不能迴向。若以無所得心而回曏者，是即如實迴向法性。若法如是迴向故，即法性亦然；法性如是迴向故，即諸法亦然。若菩薩摩訶薩于如是過去未來現在法中，能如實知、如實迴向者，是為正迴向，不名邪迴向。
「複次，須菩提！菩薩摩訶薩若欲如實迴向阿耨多羅三藐三菩提者，當觀諸法猶如虛空，離一切相。何以故？若於諸法如實了知，即無心、無非心是能知者，無法、無非法為所知相。若菩薩于如是法中能迴向者，是名最上回向，是故得名菩薩摩訶薩正修福行。何以故？若種種法及種種行皆寂靜故，所有隨喜功德迴向阿耨多羅
【現代漢語翻譯】 現代漢語譯本：對於現在諸佛如來，從最初發心直至成就阿耨多羅三藐三菩提（無上正等正覺）的果位，已經進入無餘依大涅槃（不留任何煩惱的寂滅）的境界，乃至佛法滅盡之後，在這期間所有諸佛世尊的一切善根，乃至如來入涅槃后一切眾生所種的善根，像這樣種種的善根、種種的功德，和合聚集起來稱量計算。這些菩薩一一隨喜，以這種隨喜的功德，迴向阿耨多羅三藐三菩提。尊者須菩提！而那些菩薩在用心隨喜和迴向時，心中不生起任何心念，如實地知道心是無所執取的。如果能夠這樣隨喜功德，迴向阿耨多羅三藐三菩提，這位菩薩就能不墮入想、心、見（妄想、執著、偏見）的顛倒。如果再以有所得的心而回向，這位菩薩就不能遠離想、心、見的顛倒。而那些菩薩摩訶薩應當如實地知道，在用心迴向時，這個心即刻消盡、即刻滅除、即刻脫離，這個消盡滅除的心就不能迴向。如果以無所得的心而回向，這就是如實地迴向法性。如果法是這樣迴向的，那麼法性也是這樣；法性是這樣迴向的，那麼諸法也是這樣。如果菩薩摩訶薩對於過去、未來、現在諸法，能夠如實地知曉、如實地迴向，這就是正迴向，不稱為邪迴向。 「再者，須菩提！菩薩摩訶薩如果想要如實地迴向阿耨多羅三藐三菩提，應當觀察諸法猶如虛空，遠離一切相。為什麼呢？如果對於諸法如實地了知，就沒有心、沒有非心是能知者，沒有法、沒有非法是所知相。如果菩薩在這樣的法中能夠迴向，這稱為最上回向，因此得名菩薩摩訶薩正修福行。為什麼呢？如果種種法和種種行都寂靜，所有隨喜功德迴向阿耨多羅
【English Translation】 English version: Regarding all the Buddhas, the Tathagatas, from their initial aspiration until they achieved the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment), having entered the realm of Nirvana without residue (Nirvana without any remaining afflictions), and even after the Dharma has perished, all the wholesome roots of all the World Honored Ones during that time, and even the wholesome roots planted by all sentient beings after the Tathagatas entered Nirvana, all such various wholesome roots, various merits, combined and gathered together, measured and calculated. Each of these Bodhisattvas rejoices accordingly, and with this merit of rejoicing, they dedicate it towards Anuttara-samyak-sambodhi. Venerable Subhuti! And when those Bodhisattvas use their minds to rejoice and dedicate, no thought arises in their minds, and they truly know that the mind has no object to grasp. If one can rejoice in merit in this way and dedicate it towards Anuttara-samyak-sambodhi, that Bodhisattva will not fall into the inversions of thought, mind, and view (delusions, attachments, and biases). If one dedicates with a mind of attainment, that Bodhisattva cannot be free from the inversions of thought, mind, and view. And those Bodhisattva Mahasattvas should truly know that when they use their minds to dedicate, that mind immediately ceases, immediately extinguishes, and immediately departs, and that extinguished mind cannot dedicate. If one dedicates with a mind of non-attainment, that is truly dedicating to the nature of Dharma. If the Dharma is dedicated in this way, then the nature of Dharma is also like this; if the nature of Dharma is dedicated in this way, then all Dharmas are also like this. If a Bodhisattva Mahasattva, regarding the past, future, and present Dharmas, can truly know and truly dedicate, this is called right dedication, not wrong dedication. Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to truly dedicate towards Anuttara-samyak-sambodhi, they should observe all Dharmas as being like empty space, free from all characteristics. Why is that? If one truly understands all Dharmas, there is no mind, no non-mind that is the knower, and no Dharma, no non-Dharma that is the known. If a Bodhisattva can dedicate within such Dharmas, this is called the supreme dedication, and therefore they are named Bodhisattva Mahasattvas who rightly cultivate meritorious conduct. Why is that? If all kinds of Dharmas and all kinds of practices are all in stillness, all the merits of rejoicing are dedicated towards Anuttara-
三藐三菩提亦復如是。若如實知諸行皆寂無所動者，是菩薩摩訶薩即能具足般若波羅蜜多方便，于佛世尊入涅槃后所有善根——若體、若相、若自性、若法性——皆如實知，即能迴向阿耨多羅三藐三菩提。何以故？諸佛世尊所有一切相應行法非三世故。若過去世，彼法已離、已滅、已盡；若未來世，當所未至；若現在世，今即無住，復無所得，非境界相。若取相者，即于阿耨多羅三藐三菩提住不平等邪念相應，生疑惑想，不能安住正念正意，邪所思覺，如是即不名迴向阿耨多羅三藐三菩提。若菩薩摩訶薩于諸善根無所取相、無所得心，以是心迴向者，是為迴向阿耨多羅三藐三菩提。如是迴向法，菩薩應當學。若如是學者，彼能具足善巧方便。若諸善根有是善巧方便而用迴向者，即得近一切智。若諸菩薩摩訶薩樂欲修學此方便者，應當於此般若波羅蜜多法門，聽受讀誦記念思惟，請問其義，如所解了廣為他說，是為般若波羅蜜多方便。若不得般若波羅蜜多方便，即不能以諸善根迴向阿耨多羅三藐三菩提。何以故？我相已滅、諸行已寂，遠離種種有所得想。若復有人，於一切法而生取相、墮疑惑見，不能安住如實法中，于如實法生有得想。若以如是善根迴向阿耨多羅三藐三菩提者，諸佛如來非所印可亦不隨喜。何以故？如
是迴向名為大貪，於一切法生疑惑心，復于諸相不能寂靜，生有得想。如來、應供、正等正覺亦不說為有大利益，而此迴向名為雜毒苦惱。譬如世間上味飲食，諸色香味皆悉具足，而彼食中為毒所雜。諸有智者知雜毒故而不取食，愚癡無智不能覺了，但取食之。彼初食時，色香美味雖所愛樂，食力銷已苦報現前，以是緣故而趣命終。
「尊者須菩提！汝今當知，諸有隨喜善根發回向心者，不能受持讀誦般若波羅蜜多亦復如是。何以故？不能具足般若波羅蜜多方便故，不能解了甚深正義，于如實道不能安住。自不了知彼如實法，復為他人展轉教授，作如是言：『汝善男子！當於過去未來現在諸佛世尊所有戒、定、慧、解脫、解脫知見諸蘊善根，及彼所有過現未來諸佛世尊，從初發心乃至成就阿耨多羅三藐三菩提果，已入無餘依大涅槃界，于其中間所有功德。及為諸菩薩摩訶薩授記當得阿耨多羅三藐三菩提果，是諸菩薩所有善根。又復為諸緣覺乘人授緣覺記，是諸緣覺所有善根，及諸聲聞修施戒等。于佛滅后法滅已來，于其中間所種善根，乃至愚夫異生所有善根。如是等種種善根、種種功德，和合聚集稱計較量，盡無盡相，汝等應當一一隨喜。以此隨喜善根，迴向阿耨多羅三藐三菩提。』須菩提！彼人若作是言，勸
【現代漢語翻譯】 現代漢語譯本 將回向執著于貪求，對一切法產生疑惑，又不能使諸相寂靜，生起有所得的想法。如來、應供、正等正覺也不認為這種迴向有大利益，這種迴向被稱為雜有毒素的苦惱。譬如世間上等的美味飲食，各種顏色、香味都具備，但食物中摻雜了毒素。有智慧的人知道其中有毒，所以不吃；愚癡無知的人不能察覺，只顧食用。他們剛開始吃的時候，或許會喜歡它的色香味，但當食物消化后，苦果就會顯現，最終因此而喪命。 『尊者須菩提！你現在應當知道，那些隨喜善根併發起迴向心的人，如果不能受持讀誦《般若波羅蜜多》，情況也是如此。為什麼呢？因為他們不能具足《般若波羅蜜多》的方便法門，不能理解甚深的真正含義，不能安住于如實的道。自己不瞭解如實之法，又輾轉教導他人，這樣說：『善男子！你們應當對過去、未來、現在諸佛世尊所有的戒、定、慧、解脫、解脫知見等蘊的善根，以及過去、現在、未來諸佛世尊從最初發心直至成就阿耨多羅三藐三菩提（無上正等正覺）果位，已入無餘依大涅槃（不留余蘊的涅槃）界，在此期間所有的功德。以及為諸菩薩摩訶薩（大菩薩）授記，預言他們將獲得阿耨多羅三藐三菩提果，這些菩薩所有的善根。又為諸緣覺乘人授緣覺記，這些緣覺所有的善根，以及諸聲聞修持佈施、持戒等善行。在佛陀滅度后，佛法衰滅以來，在此期間所種的善根，乃至愚夫異生所有的善根。像這樣種種善根、種種功德，和合聚集，稱量計算，盡其無盡之相，你們應當一一隨喜。以此隨喜的善根，迴向阿耨多羅三藐三菩提。』須菩提！如果有人這樣說，勸導他人這樣做，
【English Translation】 English version To direct merit with attachment, called great greed, generates doubt about all dharmas, and one cannot quiet the appearances, giving rise to the thought of attainment. The Tathagata (如來), Arhat (應供), Samyak-sambuddha (正等正覺) also do not say that this kind of dedication has great benefit; this dedication is called a mixture of poison and suffering. It is like the finest food in the world, with all colors, flavors, and aromas, but that food is mixed with poison. Those with wisdom know it is mixed with poison and do not eat it; the foolish and ignorant cannot perceive it and just eat it. When they first eat it, they may enjoy its color, aroma, and taste, but when the food is digested, the bitter consequences appear, and they eventually die because of it. 『Venerable Subhuti (須菩提)! You should know that those who rejoice in meritorious roots and generate the mind of dedication, if they cannot uphold, read, and recite the Prajnaparamita (般若波羅蜜多), it is the same. Why? Because they cannot fully possess the skillful means of the Prajnaparamita, they cannot understand the profound true meaning, and they cannot abide in the true path. They do not understand the true dharma themselves, and they teach others in turn, saying: 『Good men! You should rejoice in all the meritorious roots of the past, future, and present Buddhas, the World Honored Ones, such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, and all the merits of the past, present, and future Buddhas, from their initial aspiration until they attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and entered the realm of Nirvana (涅槃) without remainder, all the merits in between. And also for the Bodhisattva-mahasattvas (菩薩摩訶薩, great Bodhisattvas) who are predicted to attain Anuttara-samyak-sambodhi, all the meritorious roots of these Bodhisattvas. And also for those who are predicted to become Pratyekabuddhas (緣覺), all the meritorious roots of these Pratyekabuddhas, and all the Sravakas (聲聞) who practice giving, precepts, etc. After the Buddha』s Parinirvana (滅度) and the decline of the Dharma, all the meritorious roots planted in between, even the meritorious roots of foolish ordinary beings. All these various meritorious roots and merits, combined and gathered, measured and calculated, in their endless aspect, you should all rejoice in them one by one. With these meritorious roots of rejoicing, dedicate them to Anuttara-samyak-sambodhi.』 Subhuti! If someone says this, encouraging others to do so,
令如是隨喜迴向者，如美食中而雜諸毒，此迴向法名為雜毒苦惱。諸修菩薩行者，于自所行尚不應起此迴向心，況復如是轉勸他人令修此法。若於是相取為實者，不名隨喜諸佛功德、不名受持、不名迴向。若諸菩薩樂欲如實隨喜諸佛如來所有最上一切善根，如實迴向阿耨多羅三藐三菩提者，應當隨順如來、應供、正等正覺，如其佛眼如實觀察，如其佛智如實了知，于諸善根——若體、若相、若自性、若法性——如實了知無所生、無所得。若能如是隨喜善根，佛所印可佛亦隨喜。諸菩薩摩訶薩如是隨喜者是正隨喜，以此善根迴向阿耨多羅三藐三菩提，如來、應供、正等正覺最上稱讚。如是迴向名大回向，迴向法界善得圓滿，內心清凈解脫無礙。
「複次，諸修菩薩乘善男子等，修習如是迴向法者，于佛如來所有戒、定、慧、解脫、解脫知見，無系無著——不繫欲界、不繫色界、不繫無色界，亦復不繫過去、未來、現在三世，不繫諸法，不繫迴向法——修菩薩者如是知已，不壞迴向法。是大回向，善得圓滿迴向法界。如是迴向不取諸相，遠離邪法名正迴向。如來、應供、正等正覺，真實印可亦復隨喜。菩薩摩訶薩應當如是學。」
爾時，世尊贊尊者須菩提言：「善哉，善哉！須菩提！汝善作佛事，能為諸菩薩
【現代漢語翻譯】 現代漢語譯本 如果像這樣隨喜迴向，就如同在美食中摻雜毒藥，這種迴向方法被稱為摻雜毒藥的苦惱。修行菩薩道的人，對於自己所做的善行尚且不應該生起這樣的迴向心，更何況是勸說他人修習這種方法。如果把這種現象執著為真實存在，就不能稱為隨喜諸佛的功德，不能稱為受持，也不能稱為迴向。如果各位菩薩樂於如實隨喜諸佛如來所有最上等的善根，如實迴向阿耨多羅三藐三菩提（無上正等正覺），就應當隨順如來、應供、正等正覺，像佛眼那樣如實觀察，像佛智那樣如實了知，對於各種善根——無論是本體、現象、自性還是法性——如實了知它們無所生、無所得。如果能夠這樣隨喜善根，佛所印可，佛也會隨喜。各位菩薩摩訶薩這樣隨喜才是正確的隨喜，用這種善根迴向阿耨多羅三藐三菩提，如來、應供、正等正覺會給予最上的稱讚。這樣的迴向稱為大回向，迴向法界，善能得到圓滿，內心清凈，解脫無礙。 「再者，各位修習菩薩乘的善男子等，修習這種迴向方法時，對於佛如來所有的戒、定、慧、解脫、解脫知見，無系無著——不繫縛于欲界、不繫縛於色界、不繫縛于無色界，也不繫縛於過去、未來、現在三世，不繫縛於一切諸法，不繫縛于迴向法——修菩薩道的人這樣瞭解之後，就不會破壞迴向法。這是大回向，善能得到圓滿，迴向法界。這樣的迴向不執著于任何現象，遠離邪法，稱為正迴向。如來、應供、正等正覺會真實印可，也會隨喜。菩薩摩訶薩應當這樣學習。」 這時，世尊讚歎尊者須菩提說：『太好了，太好了！須菩提！你善於做佛事，能夠為各位菩薩』
【English Translation】 English version If one rejoices and dedicates merit in this way, it is like mixing poison into delicious food; this method of dedication is called 'mixed poison affliction.' Those who practice the Bodhisattva path should not even generate this kind of dedication in their own practice, let alone encourage others to cultivate this method. If one clings to this phenomenon as real, it cannot be called rejoicing in the merits of all Buddhas, nor can it be called upholding, nor can it be called dedication. If Bodhisattvas are happy to truly rejoice in all the supreme roots of goodness of all Buddhas, Tathagatas, and truly dedicate them to Anuttara-samyak-sambodhi (unexcelled complete enlightenment), they should follow the Tathagata, the Arhat, the Samyak-sambuddha, observing as the Buddha's eye truly observes, knowing as the Buddha's wisdom truly knows, regarding all roots of goodness—whether their substance, appearance, self-nature, or dharma-nature—truly knowing that they are unborn and unobtained. If one can rejoice in roots of goodness in this way, the Buddha approves and the Buddha also rejoices. When Bodhisattva-Mahasattvas rejoice in this way, it is true rejoicing, and using these roots of goodness to dedicate to Anuttara-samyak-sambodhi, the Tathagata, the Arhat, the Samyak-sambuddha gives the highest praise. Such dedication is called great dedication, dedicating to the Dharma realm, well attaining perfection, with a pure mind, liberated and unhindered. Furthermore, when good men and women who cultivate the Bodhisattva path practice this method of dedication, regarding all the precepts, concentration, wisdom, liberation, and knowledge of liberation of the Buddha, the Tathagata, which are unattached and unbinding—not bound to the desire realm, not bound to the form realm, not bound to the formless realm, nor bound to the past, future, and present three times, not bound to all dharmas, not bound to the method of dedication—those who cultivate the Bodhisattva path, having understood this, will not destroy the method of dedication. This is great dedication, well attaining perfection, dedicating to the Dharma realm. Such dedication does not cling to any phenomena, is far from evil dharmas, and is called true dedication. The Tathagata, the Arhat, the Samyak-sambuddha will truly approve and also rejoice. Bodhisattva-Mahasattvas should learn in this way. At that time, the World Honored One praised the Venerable Subhuti, saying, 'Excellent, excellent! Subhuti! You are good at doing the work of the Buddha, and you are able to for all Bodhisattvas.'
摩訶薩請問其義。須菩提！諸菩薩摩訶薩，若能如是迴向法界法性，如佛世尊所有知見，于諸善根如實覺了——若體、若相、若自性、若法性——了無所生、復無所得。如是迴向我所印可，我亦隨喜如是福蘊，無量無邊不可稱計。須菩提！假使三千大千世界所有一切眾生，一一皆修十善業道，所獲福蘊其數甚多。而此菩薩摩訶薩，發最勝心迴向法界者，所有福蘊比前福蘊，最上最極最勝最妙，廣大無量無等無等等。
「複次，須菩提！且置是數。假使三千大千世界所有一切眾生，一一皆修四無量行，一一皆得四禪定法、四無色定及五神通，如是福行其數甚多。而此菩薩摩訶薩，發最勝心迴向法界所有福蘊，比前福蘊，最上最極最勝最妙，廣大無量無等無等等。
佛說佛母出生三法藏般若波羅蜜多經卷第六 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第七
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯隨喜迴向品第六之二
「複次，須菩提！如前所說四無量行乃至五神通行，皆置是數。假使三千大千世界一切眾生，一一皆得須陀洹、斯陀含、阿那含、阿羅漢果，如是福蘊亦置是數。假使三千大
【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩的尊稱）請問其中的含義。須菩提（佛陀的十大弟子之一）！諸位菩薩摩訶薩，如果能夠這樣迴向法界（宇宙萬有）和法性（萬法的本性），如同佛世尊所擁有的知見，對於一切善根如實覺悟——無論是其本體、現象、自性還是法性——都了無所生，也無所得。這樣的迴向我認可，我也隨喜這樣的福德蘊藏，其無量無邊，不可稱量。須菩提！假設三千大千世界所有一切眾生，每一個都修習十善業道，所獲得的福德蘊藏數量非常多。而這位菩薩摩訶薩，發起最殊勝的心迴向法界，其所擁有的福德蘊藏比之前的福德蘊藏，最為殊勝、最為極致、最為美妙，廣大無量，無與倫比。 「再者，須菩提！姑且不論這個數量。假設三千大千世界所有一切眾生，每一個都修習四無量行（慈、悲、喜、舍），每一個都獲得四禪定法、四無色定以及五神通，這樣的福德修行數量非常多。而這位菩薩摩訶薩，發起最殊勝的心迴向法界所擁有的福德蘊藏，比之前的福德蘊藏，最為殊勝、最為極致、最為美妙，廣大無量，無與倫比。」 佛說佛母出生三法藏般若波羅蜜多經卷第六 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經 佛說佛母出生三法藏般若波羅蜜多經卷第七 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯隨喜迴向品第六之二 「再者，須菩提！如同前面所說的四無量行乃至五神通的修行，都姑且不論這些數量。假設三千大千世界一切眾生，每一個都獲得須陀洹（初果）、斯陀含（二果）、阿那含（三果）、阿羅漢（四果）的果位，這樣的福德蘊藏也姑且不論這些數量。假設三千大
【English Translation】 English version: The Mahasattva (a great Bodhisattva) asked about its meaning. Subhuti (one of the Buddha's ten great disciples)! If the Bodhisattva Mahasattvas can thus dedicate their merit to the Dharmadhatu (the realm of all phenomena) and Dharmata (the true nature of all things), with the same understanding as the World Honored One, truly realizing all roots of goodness—whether their substance, appearance, self-nature, or Dharma-nature—that they are without origination and without attainment. Such dedication I approve, and I also rejoice in such a store of merit, which is immeasurable, boundless, and beyond calculation. Subhuti! Suppose all beings in the three thousand great thousand worlds, each and every one, practiced the ten virtuous paths of action, the store of merit they would obtain would be very great. But this Bodhisattva Mahasattva, who generates the most supreme mind to dedicate merit to the Dharmadhatu, the store of merit they possess is more supreme, more ultimate, more excellent, and more wonderful than the previous store of merit, vast, immeasurable, incomparable, and unequaled. 「Furthermore, Subhuti! Let us set aside that number. Suppose all beings in the three thousand great thousand worlds, each and every one, practiced the four immeasurables (loving-kindness, compassion, joy, and equanimity), each and every one attained the four dhyanas, the four formless absorptions, and the five supernormal powers, the amount of such meritorious practice would be very great. But this Bodhisattva Mahasattva, who generates the most supreme mind to dedicate merit to the Dharmadhatu, the store of merit they possess is more supreme, more ultimate, more excellent, and more wonderful than the previous store of merit, vast, immeasurable, incomparable, and unequaled.」 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita, Volume Six Taisho Tripitaka Volume 08 No. 0228 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita, Volume Seven Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, by Imperial Decree, during the Western Translation of the Sutras. Chapter Six, Part Two: The Dedication of Merit with Joy 「Furthermore, Subhuti! As previously mentioned, let us set aside the number of the four immeasurables and the five supernormal powers. Suppose all beings in the three thousand great thousand worlds, each and every one, attained the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one), let us also set aside the number of such a store of merit. Suppose three thousand great
千世界一切眾生，一一皆得彼緣覺果，如是福蘊亦置是數。須菩提！假使三千大千世界一切眾生，皆發阿耨多羅三藐三菩提心，是諸眾生即得名為發心菩薩。而此菩薩，一一皆于兢伽沙數劫中，以其飲食、衣服、臥具、醫藥及余樂具，普施兢伽沙數世界一切眾生。而諸菩薩作是施時，一一皆起最勝上心、生尊重想。須菩提！于汝意云何，是諸菩薩得福多不？」
須菩提白佛言：「甚多，世尊！而此福蘊無量無數，無有邊際，算分、數分及譬喻分，乃至烏波尼殺曇分，皆不能及。」
佛言：「不也，須菩提！若有住菩薩乘諸善男子，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，而能以少善根迴向阿耨多羅三藐三菩提，是即如實迴向法界。如是迴向所有福蘊，比前菩薩佈施福蘊，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？此般若波羅蜜多方便善根，勝前菩薩有所得心佈施行故，以是福蘊不可等比。」
爾時，四大王天有二萬天子，在佛會中聞作是說，合掌恭敬俱白佛言：「世尊！若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能以善根如實迴向彼一切智，如是迴向是大回向，所獲福蘊，勝前菩薩有所得心佈施福蘊。
【現代漢語翻譯】 現代漢語譯本： 佛陀說：『須菩提，假設在千個世界中的所有眾生，每一個都證得了緣覺（Pratyekabuddha，獨自覺悟者）的果位，這樣的福德積累也是可以計數的。須菩提，假設三千大千世界中的所有眾生，都發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi，無上正等正覺之心），這些眾生就可以被稱為發心菩薩。而這些菩薩，每一個都在恒河沙數（Ganga-sand，極多的數量）的劫（kalpa，時間單位）中，用他們的飲食、衣服、臥具、醫藥以及其他享樂的物品，普遍佈施給恒河沙數世界中的所有眾生。這些菩薩在進行佈施時，每一個都生起最殊勝的心，產生尊重之心。須菩提，你認為這些菩薩獲得的福德多嗎？』 須菩提回答佛陀說：『非常多，世尊！這些福德的積累是無量無數的，沒有邊際，用算術、數字、比喻，甚至用烏波尼殺曇（Upaniṣad，古印度哲學經典）的計量單位都無法比擬。』 佛陀說：『不是這樣的，須菩提！如果有安住于菩薩乘（Bodhisattva-yana，菩薩的修行道路）的善男子，對於這般若波羅蜜多（Prajnaparamita，智慧的完美）修習方便，被般若波羅蜜多所護佑，能夠以少許的善根迴向阿耨多羅三藐三菩提，這就是如實地迴向法界（Dharmadhatu，宇宙的真理）。這樣迴向所獲得的福德積累，比之前菩薩佈施的福德積累，百分之一不及，千分之一不及，萬分之一、億分之一、俱胝（koti，千萬）分之一、那庾多（nayuta，億）分之一，乃至烏波尼殺曇分之一都不及。為什麼呢？因為這般若波羅蜜多的方便善根，勝過之前菩薩以有所得心（執著于佈施的功德）所進行的佈施，因此這樣的福德積累是無法相比的。』 這時，四大王天（Caturmaharajika，佛教的護法神）中有兩萬天子，在佛陀的法會中聽到這樣的說法，合掌恭敬地對佛陀說：『世尊！如果菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩），對於這般若波羅蜜多修習方便，被般若波羅蜜多所護佑，能夠以善根如實地迴向一切智（Sarvajna，佛陀的智慧），這樣的迴向是大回向，所獲得的福德積累，勝過之前菩薩以有所得心佈施的福德積累。』
【English Translation】 English version: The Buddha said, 'Subhuti, suppose all beings in a thousand worlds, each attaining the fruit of a Pratyekabuddha (a solitary enlightened one), such a store of merit would still be countable. Subhuti, suppose all beings in the three thousand great thousand worlds all generate the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), these beings would then be called Bodhisattvas who have generated the mind. And each of these Bodhisattvas, for as many kalpas (eons) as there are sands in the Ganges River, would universally give their food, clothing, bedding, medicine, and other enjoyable things to all beings in as many worlds as there are sands in the Ganges River. And when these Bodhisattvas make these offerings, each would generate the most excellent mind and a sense of respect. Subhuti, what do you think, would these Bodhisattvas gain much merit?' Subhuti replied to the Buddha, 'Very much, World Honored One! This store of merit is immeasurable, countless, and without limit. It cannot be reached by calculation, numbers, analogies, or even by the measure of Upaniṣad.' The Buddha said, 'No, Subhuti! If there are good men who abide in the Bodhisattva-yana (the path of a Bodhisattva), who cultivate the means of this Prajnaparamita (perfection of wisdom), and are protected by Prajnaparamita, and who can dedicate a small amount of good roots to Anuttara-samyak-sambodhi, this is truly dedicating to the Dharmadhatu (the realm of truth). The store of merit from such dedication is incomparable to the store of merit from the previous Bodhisattvas' giving. It is not even one percent, one thousandth, one ten-thousandth, one hundred-millionth, one koti (ten millionth), one nayuta (hundred millionth), or even one Upaniṣad part of it. Why is that? Because the skillful roots of this Prajnaparamita are superior to the previous Bodhisattvas' giving with an attached mind (clinging to the merit of giving), therefore, this store of merit is incomparable.' At that time, two thousand devas (gods) from the Caturmaharajika (Four Heavenly Kings) were in the Buddha's assembly. Hearing this teaching, they joined their palms in reverence and said to the Buddha, 'World Honored One! If a Bodhisattva-mahasattva (great Bodhisattva) cultivates the means of this Prajnaparamita, is protected by Prajnaparamita, and can truly dedicate their good roots to Sarvajna (Buddha's omniscience), such dedication is a great dedication, and the store of merit gained is superior to the store of merit from the previous Bodhisattvas' giving with an attached mind.'
」
爾時，三十三天有十萬天子，即時雨眾天華、天香、涂香及末香等，並餘種種幢幡寶蓋、天妙音樂，乃至一切寶嚴天衣，天諸珍寶，以如是等恭敬供養，而作是言：「世尊！若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能以善根迴向法界，如是迴向是大回向，所獲福蘊，勝前菩薩有所得心佈施福蘊。世尊！我等諸天子眾，皆于如是菩薩摩訶薩所生最勝心，恭敬供養尊重稱讚。」
彼諸天子發是言時，其聲普聞一切世界。是時夜摩天中十萬天子，知足天中十萬天子，化樂天中十萬天子，他化自在天中十萬天子，如是等欲界諸天子眾；復有色界梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，如是等天中諸天子眾，各各合掌恭敬而白佛言：「希有，世尊！若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能以善根迴向法界，如是迴向勝前菩薩有所得心佈施福蘊。」
爾時，世尊告凈居天等諸天子言：「如前所說，三千大千世界所有發心菩薩，一一于其兢伽沙數劫中廣施眾生，如是福蘊且置是數。天子！假使兢伽沙數三千大千世界一切眾生，皆發
【現代漢語翻譯】 現代漢語譯本 當時，三十三天（佛教欲界六天中的第二天）有十萬天子，他們立即降下各種天花、天香、涂香和末香等，以及各種幢幡寶蓋、天妙音樂，乃至一切寶嚴天衣、天上的各種珍寶，用這些來恭敬供養，並說道：『世尊！如果菩薩摩訶薩（偉大的菩薩），在此般若波羅蜜多（以智慧到達彼岸）中修習方便，被般若波羅蜜多所護佑，能以善根迴向法界（宇宙萬法），這樣的迴向是大回向，所獲得的福德，勝過之前菩薩以有所得心（執著于功德）佈施的福德。世尊！我們這些天子眾，都對這樣的菩薩摩訶薩生起最殊勝的心，恭敬供養，尊重稱讚。』 這些天子發出這些話時，聲音普遍傳遍一切世界。當時，夜摩天（佛教欲界六天中的第三天）中的十萬天子，知足天（佛教欲界六天中的第四天）中的十萬天子，化樂天（佛教欲界六天中的第五天）中的十萬天子，他化自在天（佛教欲界六天中的第六天）中的十萬天子，以及其他欲界諸天子眾；還有梵眾天（色界初禪天之一）、梵輔天（色界初禪天之一）、大梵天（色界初禪天之一）、少光天（色界二禪天之一）、無量光天（色界二禪天之一）、光音天（色界二禪天之一）、少凈天（色界三禪天之一）、無量凈天（色界三禪天之一）、遍凈天（色界三禪天之一）、無雲天（色界四禪天之一）、福生天（色界四禪天之一）、廣果天（色界四禪天之一）、無煩天（色界五不還天之一）、無熱天（色界五不還天之一）、善見天（色界五不還天之一）、善現天（色界五不還天之一）、色究竟天（色界最高天），這些天中的天子眾，各自合掌恭敬地對佛說：『稀有啊，世尊！如果菩薩摩訶薩，在此般若波羅蜜多中修習方便，被般若波羅蜜多所護佑，能以善根迴向法界，這樣的迴向勝過之前菩薩以有所得心佈施的福德。』 當時，世尊告訴凈居天（色界五不還天）等諸天子說：『如前所說，三千大千世界所有發心的菩薩，每一個都在恒河沙數劫中廣泛佈施眾生，這樣的福德暫且不論。天子們！假設恒河沙數三千大千世界的一切眾生，都發
【English Translation】 English version At that time, ten hundred thousand devas (gods) of the Trayastrimsha Heaven (the second of the six heavens of the desire realm in Buddhism) immediately rained down various celestial flowers, celestial incense, scented ointments, and powdered incense, along with various banners, jeweled canopies, celestial music, and even all kinds of jeweled celestial garments and celestial treasures. They made these respectful offerings and said: 'World Honored One! If a Bodhisattva Mahasattva (a great Bodhisattva), practices the means of this Prajnaparamita (perfection of wisdom), and is protected by Prajnaparamita, and can dedicate their roots of goodness to the Dharmadhatu (the realm of all phenomena), such dedication is a great dedication. The merit they obtain surpasses the merit of a previous Bodhisattva who gave with an attached mind (clinging to merit). World Honored One! We, the assembly of devas, all generate the most supreme mind towards such a Bodhisattva Mahasattva, and respectfully offer, honor, and praise them.' When these devas spoke these words, their voices spread throughout all the worlds. At that time, ten hundred thousand devas in the Yama Heaven (the third of the six heavens of the desire realm in Buddhism), ten hundred thousand devas in the Tushita Heaven (the fourth of the six heavens of the desire realm in Buddhism), ten hundred thousand devas in the Nirmanarati Heaven (the fifth of the six heavens of the desire realm in Buddhism), ten hundred thousand devas in the Paranirmitavasavartin Heaven (the sixth of the six heavens of the desire realm in Buddhism), and other devas of the desire realm; also, the devas of the Brahma Parishadya Heaven (one of the heavens of the first dhyana of the form realm), the Brahma Purohita Heaven (one of the heavens of the first dhyana of the form realm), the Maha Brahma Heaven (one of the heavens of the first dhyana of the form realm), the Parittabha Heaven (one of the heavens of the second dhyana of the form realm), the Apramanabha Heaven (one of the heavens of the second dhyana of the form realm), the Abhasvara Heaven (one of the heavens of the second dhyana of the form realm), the Parittasubha Heaven (one of the heavens of the third dhyana of the form realm), the Apramanasubha Heaven (one of the heavens of the third dhyana of the form realm), the Subhakrtsna Heaven (one of the heavens of the third dhyana of the form realm), the Anabhraka Heaven (one of the heavens of the fourth dhyana of the form realm), the Punyaprasava Heaven (one of the heavens of the fourth dhyana of the form realm), the Brhatphala Heaven (one of the heavens of the fourth dhyana of the form realm), the Avrha Heaven (one of the five pure abodes of the form realm), the Atapa Heaven (one of the five pure abodes of the form realm), the Sudrsa Heaven (one of the five pure abodes of the form realm), the Sudarsana Heaven (one of the five pure abodes of the form realm), and the Akanistha Heaven (the highest heaven of the form realm), all the devas in these heavens, each with their palms joined in reverence, said to the Buddha: 'It is rare, World Honored One! If a Bodhisattva Mahasattva practices the means of this Prajnaparamita, and is protected by Prajnaparamita, and can dedicate their roots of goodness to the Dharmadhatu, such dedication surpasses the merit of a previous Bodhisattva who gave with an attached mind.' At that time, the World Honored One said to the devas of the Suddhavasa Heavens (the five pure abodes of the form realm) and other devas: 'As previously stated, all the Bodhisattvas who have generated the aspiration for enlightenment in the three thousand great thousand worlds, each extensively give to sentient beings for as many kalpas (eons) as there are sands in the Ganges River. Let us set aside the merit of that. Devas! Suppose all sentient beings in as many three thousand great thousand worlds as there are sands in the Ganges River, all generate
阿耨多羅三藐三菩提心，是諸發心菩薩，一一于其兢伽沙數劫中，以其飲食、衣服、臥具、醫藥及余樂具，普施兢伽沙數三千大千世界一切眾生。若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能於過去未來現在諸佛所有戒、定、慧、解脫、解脫知見諸蘊善根，及緣覺、聲聞所有善根，如是等種種善根，和合聚集稱計較量，以最上最極最勝最妙，廣大無量無等無等等心皆悉隨喜，以此隨喜善根，如實迴向阿耨多羅三藐三菩提。須菩提！此菩薩如是隨喜福蘊，比前菩薩佈施福行，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？具足般若波羅蜜多方便者，勝前菩薩有所得心佈施行故。」
爾時，尊者須菩提白佛言：「世尊！如佛所言，菩薩摩訶薩，修習般若波羅蜜多方便，為般若波羅蜜多所護者，于諸善根能以最上最極最勝最妙，廣大無量無等無等等心，如實隨喜迴向阿耨多羅三藐三菩提。世尊！當云何是最上最極乃至無等等心？又復何名如實隨喜？」
佛告須菩提：「若菩薩摩訶薩，於過去未來現在諸法，不取不捨，無念無得，離諸疑惑，不生分別——無過去法已生已滅，無未來法未生未滅，無現在法即生即滅——當觀諸法猶如虛空
【現代漢語翻譯】 現代漢語譯本：發阿耨多羅三藐三菩提心（無上正等正覺之心）的菩薩們，在無數劫的時間裡，用他們的飲食、衣服、臥具、醫藥以及其他享樂的物品，普遍佈施給無數個三千大千世界的一切眾生。如果菩薩摩訶薩（大菩薩）修習般若波羅蜜多（智慧到彼岸）的方便法門，並受到般若波羅蜜多的護持，那麼他能夠對於過去、未來、現在諸佛所有的戒、定、慧、解脫、解脫知見等善根，以及緣覺、聲聞所有的善根，像這樣種種的善根，和合聚集起來，稱量比較，以最上、最極、最勝、最妙、廣大無量、無等無等等的心，全部隨喜。以此隨喜的善根，如實迴向阿耨多羅三藐三菩提。須菩提！這位菩薩這樣隨喜的福德，比之前菩薩佈施的福德，百分不及一，千分不及一，萬分、億分、俱胝分、那由他分，乃至烏波尼殺曇分都不及一。為什麼呢？因為具足般若波羅蜜多方便的人，勝過之前以有所得心佈施的菩薩。 這時，尊者須菩提問佛說：『世尊！正如您所說，菩薩摩訶薩修習般若波羅蜜多的方便法門，並受到般若波羅蜜多的護持，對於各種善根，能夠以最上、最極、最勝、最妙、廣大無量、無等無等等的心，如實隨喜迴向阿耨多羅三藐三菩提。世尊！什麼是所謂的最上、最極乃至無等等的心呢？又什麼是如實隨喜呢？』 佛告訴須菩提：『如果菩薩摩訶薩對於過去、未來、現在諸法，不執取也不捨棄，沒有念頭也沒有所得，遠離各種疑惑，不生分別——沒有過去法已經生起又滅去，沒有未來法尚未生起又滅去，沒有現在法正在生起又滅去——應當觀察諸法猶如虛空。』
【English Translation】 English version: Bodhisattvas who have generated the mind of Anuttara-samyak-sambodhi (supreme perfect enlightenment), in countless kalpas (eons), universally give their food, clothing, bedding, medicine, and other enjoyable things to all sentient beings in countless three-thousand great thousand worlds. If a Bodhisattva-Mahasattva (great Bodhisattva) cultivates the expedient means of Prajna-paramita (perfection of wisdom) and is protected by Prajna-paramita, then he can, with regard to all the virtuous roots of the past, future, and present Buddhas, such as precepts, samadhi (meditative concentration), wisdom, liberation, and the knowledge and vision of liberation, as well as all the virtuous roots of Pratyekabuddhas (solitary Buddhas) and Sravakas (hearers), gather and compare these various virtuous roots, and with the most supreme, most ultimate, most excellent, most wonderful, vast, immeasurable, incomparable, and unequalled mind, rejoice in all of them. With this meritorious root of rejoicing, he truly dedicates it to Anuttara-samyak-sambodhi. Subhuti! The merit of this Bodhisattva's rejoicing is such that, compared to the merit of the previous Bodhisattva's act of giving, it is not equal to one in a hundred, not equal to one in a thousand, not equal to one in ten thousand, one in a hundred million, one in a koti (ten million), one in a nayuta (ten billion), or even one in an upanishad (a very large number). Why is this so? Because one who is endowed with the expedient means of Prajna-paramita surpasses the previous Bodhisattva who gives with an attached mind. At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! As you have said, a Bodhisattva-Mahasattva who cultivates the expedient means of Prajna-paramita and is protected by Prajna-paramita, with regard to all virtuous roots, can, with the most supreme, most ultimate, most excellent, most wonderful, vast, immeasurable, incomparable, and unequalled mind, truly rejoice and dedicate it to Anuttara-samyak-sambodhi. World Honored One! What is meant by the most supreme, most ultimate, and even unequalled mind? And what is meant by truly rejoicing?' The Buddha told Subhuti, 'If a Bodhisattva-Mahasattva, with regard to the past, future, and present dharmas (phenomena), neither grasps nor abandons them, has no thoughts and no attainments, is free from all doubts, and does not give rise to discriminations—that there is no past dharma that has arisen and ceased, no future dharma that has not yet arisen and ceased, and no present dharma that is arising and ceasing—one should observe all dharmas as being like empty space.'
，離一切相無所動轉，不生不滅不來不去，彼諸法相即諸法性，如其法性如實隨喜，如所隨喜迴向亦然。須菩提！若菩薩於一切法能起此心者，是即名為最上最極最勝最妙、廣大無量無等無等等心。即以此心而隨喜者，乃可得名如實隨喜。以此隨喜善根迴向阿耨多羅三藐三菩提者，是故名為如實迴向。
「複次，須菩提！如前所說，兢伽沙數三千大千世界，所有一切發心菩薩，一一于其兢伽沙數劫中修佈施行，且置是數。須菩提！若兢伽沙數三千大千世界一切眾生，皆發阿耨多羅三藐三菩提心。是諸發心菩薩，一一于其兢伽沙數劫中，修持凈戒——身善所作，語善所作，意善所作——彼諸菩薩，于兢伽沙數劫中，如是持戒不生過失。若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能於過去未來現在諸佛所有戒、定、慧、解脫、解脫知見諸蘊善根，及緣覺、聲聞所有善根，如是等種種善根，和合聚集稱計較量，以最上最極最勝最妙、廣大無量無等無等等心皆悉隨喜。以此隨喜善根，迴向阿耨多羅三藐三菩提。須菩提！此菩薩如是隨喜福蘊，比前菩薩持戒福行，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？具足般若波羅蜜多方便者，勝前菩
【現代漢語翻譯】 現代漢語譯本：遠離一切表象而無所動搖，不生不滅，不來不去，那些諸法的表象即是諸法的本性，如其本性那樣如實地隨喜，如所隨喜那樣迴向也是如此。須菩提（佛陀的十大弟子之一，以解空第一著稱）！如果菩薩對於一切法能夠生起這樣的心，這就叫做最上、最極、最勝、最妙、廣大無量、無等無等等的心。以這樣的心而隨喜，才可以稱作如實隨喜。以這樣的隨喜善根迴向阿耨多羅三藐三菩提（無上正等正覺），所以叫做如實迴向。 「再者，須菩提！如前面所說，恒河沙數（形容數量極多）的三千大千世界，所有一切發心的菩薩，每一個都在恒河沙數劫（極長的時間單位）中修佈施，姑且不論這個數量。須菩提！如果恒河沙數三千大千世界的一切眾生，都發阿耨多羅三藐三菩提心。這些發心的菩薩，每一個都在恒河沙數劫中，修持清凈的戒律——身所做的善，語所說的善，意所想的善——這些菩薩，在恒河沙數劫中，這樣持戒不犯過失。如果菩薩摩訶薩（大菩薩），對於這般若波羅蜜多（以空性智慧為核心的佛教教義）修習方便，為般若波羅蜜多所護佑，能夠對於過去、未來、現在諸佛所有的戒、定、慧、解脫、解脫知見等蘊的善根，以及緣覺（獨自覺悟者）、聲聞（聽聞佛法而修行者）所有的善根，像這樣種種善根，和合聚集，稱量比較，以最上、最極、最勝、最妙、廣大無量、無等無等等的心全部隨喜。以這樣的隨喜善根，迴向阿耨多羅三藐三菩提。須菩提！這位菩薩這樣隨喜的福德蘊藏，比前面菩薩持戒的福行，百分不及一，千分不及一，萬、億、俱胝（古代印度計數單位，表示千萬）、那庾多（古代印度計數單位，表示百億）分，乃至烏波尼殺曇（古代印度計數單位，表示千億）分都不及一。為什麼呢？因為具足般若波羅蜜多方便的人，勝過前面的菩薩。
【English Translation】 English version: Being apart from all forms, without any movement or change, not arising, not ceasing, not coming, not going, the characteristics of those dharmas are the very nature of those dharmas. According to their nature, one should rejoice in truth, and as one rejoices, so should one dedicate the merit. Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness)! If a Bodhisattva can generate such a mind towards all dharmas, this is called the most supreme, the most ultimate, the most excellent, the most wonderful, the vast, immeasurable, incomparable, and unequaled mind. Only by rejoicing with such a mind can it be called true rejoicing. By dedicating the merit of such rejoicing to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), it is therefore called true dedication. Furthermore, Subhuti! As mentioned before, in the number of Ganges sands (an expression to describe a very large number) of three thousand great thousand worlds, all the Bodhisattvas who have generated the aspiration for enlightenment, each one practices giving for the number of Ganges sands of kalpas (an extremely long unit of time), let alone that number. Subhuti! If all beings in the number of Ganges sands of three thousand great thousand worlds generate the mind for Anuttara-samyak-sambodhi. These Bodhisattvas who have generated the aspiration, each one practices pure precepts for the number of Ganges sands of kalpas—good deeds of body, good words of speech, good thoughts of mind—these Bodhisattvas, for the number of Ganges sands of kalpas, uphold the precepts without transgression. If a Bodhisattva Mahasattva (a great Bodhisattva), practices the means of Prajna Paramita (the Buddhist doctrine centered on the wisdom of emptiness), and is protected by Prajna Paramita, he can rejoice with the most supreme, the most ultimate, the most excellent, the most wonderful, the vast, immeasurable, incomparable, and unequaled mind, in all the roots of virtue of the past, future, and present Buddhas, such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, as well as the roots of virtue of Pratyekabuddhas (those who attain enlightenment on their own) and Sravakas (those who attain enlightenment by hearing the teachings), and all such roots of virtue, combined and measured. By dedicating the merit of such rejoicing to Anuttara-samyak-sambodhi. Subhuti! The accumulation of merit from this Bodhisattva's rejoicing is incomparable to the merit of the previous Bodhisattva's practice of precepts, not even one percent, one thousandth, one ten-thousandth, one hundred millionth, one koti (an ancient Indian unit of counting, meaning ten millionth), one nayuta (an ancient Indian unit of counting, meaning one hundred millionth), or even one upanishad (an ancient Indian unit of counting, meaning one billionth). Why is that? Because one who is equipped with the means of Prajna Paramita surpasses the previous Bodhisattva.
薩有所得心持戒行故。
「複次，須菩提！如前所說兢伽沙數三千大千世界所有一切發心菩薩，一一于其兢伽沙數劫中持凈戒行，且置是數。須菩提！若兢伽沙數三千大千世界一切眾生皆發阿耨多羅三藐三菩提心，是諸發心菩薩，一一于其兢伽沙數劫中，持忍辱行——不忿不恚，乃至不起一切惡念——彼諸菩薩于兢伽沙數劫中，如是忍辱不生忿恚。若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能於過去未來現在諸佛所有戒、定、慧、解脫、解脫知見諸蘊善根，及緣覺、聲聞所有善根，如是等種種善根，和合聚集稱計較量，以最上最極最勝最妙、廣大無量無等無等等心皆悉隨喜。以此隨喜善根，迴向阿耨多羅三藐三菩提。須菩提！此菩薩如是隨喜福蘊，比前菩薩忍辱福行，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？具足般若波羅蜜多方便者，勝前菩薩有所得心忍辱行故。
「複次，須菩提！如前所說兢伽沙數三千大千世界所有一切發心菩薩，一一于其兢伽沙數劫中持忍辱行，且置是數。須菩提！若兢伽沙數三千大千世界一切眾生，皆發阿耨多羅三藐三菩提心。是諸發心菩薩，一一于其兢伽沙數劫中修精進行——勇猛堅固不退不
【現代漢語翻譯】 現代漢語譯本：因為有所得之心而持戒修行。
『再者，須菩提！如前所說，像恒河沙數般的三千大千世界中所有發菩提心的菩薩，他們各自在恒河沙數般的劫數中持守清凈的戒律。姑且不論這個數量。須菩提！如果像恒河沙數般的三千大千世界中所有眾生都發起了阿耨多羅三藐三菩提心（無上正等正覺之心），這些發心的菩薩，各自在恒河沙數般的劫數中，修持忍辱行——不憤怒，不嗔恨，甚至不起一切惡念——這些菩薩在恒河沙數般的劫數中，如此忍辱，不生憤怒和嗔恨。如果菩薩摩訶薩（大菩薩），在此般若波羅蜜多（智慧到彼岸）中修習方便，被般若波羅蜜多所護佑，能夠對過去、未來、現在諸佛所有的戒、定、慧、解脫、解脫知見等蘊的善根，以及緣覺（辟支佛）、聲聞（阿羅漢）所有的善根，像這樣種種善根，和合聚集，稱量比較，以最上、最極、最勝、最妙、廣大、無量、無等、無等等的心，全部隨喜。以此隨喜的善根，迴向阿耨多羅三藐三菩提。須菩提！這位菩薩如此隨喜的福德蘊藏，比之前菩薩忍辱的福德修行，百分之一不及，千分之一不及，萬分、億分、俱胝（千萬）分、那庾多（兆）分，乃至烏波尼殺曇（極微細）分都不及一。為什麼呢？因為具足般若波羅蜜多方便的人，勝過之前有所得心的菩薩的忍辱修行。
『再者，須菩提！如前所說，像恒河沙數般的三千大千世界中所有發菩提心的菩薩，他們各自在恒河沙數般的劫數中持守忍辱行。姑且不論這個數量。須菩提！如果像恒河沙數般的三千大千世界中所有眾生，都發起了阿耨多羅三藐三菩提心。這些發心的菩薩，各自在恒河沙數般的劫數中修持精進行——勇猛堅固，不退轉，不
【English Translation】 English version: Because of the mind that has something to gain, they uphold the precepts and practice.
'Furthermore, Subhuti! As previously mentioned, all the Bodhisattvas who have generated the aspiration for enlightenment in the three thousand great thousand worlds, as numerous as the sands of the Ganges, each uphold pure precepts for as many kalpas as there are sands in the Ganges. Let that number be. Subhuti! If all beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges, were to generate the aspiration for Anuttara-samyak-sambodhi (unexcelled, complete, and perfect enlightenment), and these Bodhisattvas, each for as many kalpas as there are sands in the Ganges, were to practice patience—without anger, without hatred, and without even generating any evil thoughts—these Bodhisattvas would practice such patience without anger or hatred for as many kalpas as there are sands in the Ganges. If a Bodhisattva Mahasattva (great Bodhisattva), through the skillful means of practicing this Prajnaparamita (perfection of wisdom), and being protected by Prajnaparamita, is able to gather and measure all the roots of virtue of the past, future, and present Buddhas, such as precepts, concentration, wisdom, liberation, and the knowledge and vision of liberation, as well as the roots of virtue of Pratyekabuddhas (solitary realizers) and Sravakas (hearers), and with the most supreme, most ultimate, most excellent, most wonderful, vast, immeasurable, incomparable, and unequaled mind, rejoices in all of them. With this root of virtue of rejoicing, they dedicate it to Anuttara-samyak-sambodhi. Subhuti! The accumulation of merit of this Bodhisattva's rejoicing is such that it is not comparable to the merit of the previous Bodhisattva's practice of patience, not even by one percent, one thousandth, one ten-thousandth, one hundred millionth, one koti (ten millionth), one nayuta (trillionth), or even one upanishad (infinitesimal) part. Why is that? Because one who is equipped with the skillful means of Prajnaparamita surpasses the previous Bodhisattva's practice of patience with a mind that has something to gain.'
'Furthermore, Subhuti! As previously mentioned, all the Bodhisattvas who have generated the aspiration for enlightenment in the three thousand great thousand worlds, as numerous as the sands of the Ganges, each uphold the practice of patience for as many kalpas as there are sands in the Ganges. Let that number be. Subhuti! If all beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges, were to generate the aspiration for Anuttara-samyak-sambodhi, and these Bodhisattvas, each for as many kalpas as there are sands in the Ganges, were to practice diligent effort—with courage and firmness, without regression, without
失，遠離惛沉睡眠及諸障法——彼諸菩薩于兢伽沙數劫中，如是精進不生懈退。若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能於過去未來現在諸佛所有戒、定、慧、解脫、解脫知見諸蘊善根，及緣覺、聲聞所有善根，如是等種種善根，和合聚集稱計較量，以最上最極最勝最妙、廣大無量無等無等等心皆悉隨喜，以此隨喜善根迴向阿耨多羅三藐三菩提。須菩提！此菩薩如是隨喜福蘊，比前菩薩精進福行，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？具足般若波羅蜜多方便者，勝前菩薩有所得心精進行故。
「複次，須菩提！如前所說兢伽沙數三千大千世界所有一切發心菩薩，一一于其兢伽沙數劫中修精進行，且置是數。須菩提！若兢伽沙數三千大千世界一切眾生，皆發阿耨多羅三藐三菩提心。是諸發心菩薩，一一于其兢伽沙數劫中，修四禪定安住寂靜，彼諸菩薩于兢伽沙數劫中如是修定，遠離一切動亂等相。若菩薩摩訶薩，於此般若波羅蜜多修習方便，為般若波羅蜜多所護者，能於過去未來現在諸佛所有戒、定、慧、解脫、解脫知見諸蘊善根，及緣覺、聲聞所有善根，如是等種種善根，和合聚集稱計較量，以最上最極最勝最妙、廣大
【現代漢語翻譯】 現代漢語譯本：遠離昏沉、睡眠以及各種障礙之法——那些菩薩在恒河沙數般的劫數中，如此精進修行而不懈怠退縮。如果菩薩摩訶薩（Mahasattva，偉大的菩薩），在此般若波羅蜜多（Prajnaparamita，智慧的完美）的修習方法中，受到般若波羅蜜多的護持，能夠將過去、未來、現在諸佛所有的戒（sila，戒律）、定（samadhi，禪定）、慧（prajna，智慧）、解脫（vimukti，解脫）、解脫知見（vimuktijnanadarsana，對解脫的知見）等蘊（skandha，五蘊）善根，以及緣覺（pratyekabuddha，獨覺）和聲聞（sravaka，聽聞佛法而得道者）的所有善根，像這樣種種的善根，和合聚集起來稱量計算，以最上、最極、最勝、最妙、廣大無量、無等無等等的心，全部隨喜（anumodana，隨喜功德），並將此隨喜的善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。須菩提（Subhuti，佛陀的弟子）！此菩薩如此隨喜的福德蘊藏，比之前菩薩精進的福德修行，百分不及此一，千分不及一，萬分、億分、俱胝（koti，千萬）分、那由他（nayuta，億）分，乃至烏波尼殺曇（upanisad，近分）分都不及一。為什麼呢？因為具足般若波羅蜜多方便的人，勝過之前菩薩以有所得心而精進修行。 再者，須菩提！如前所說，恒河沙數三千大千世界所有一切發心的菩薩，每一個都在恒河沙數劫中修精進行，且先不論這個數量。須菩提！如果恒河沙數三千大千世界的一切眾生，都發起了阿耨多羅三藐三菩提心。這些發心的菩薩，每一個都在恒河沙數劫中，修習四禪定（dhyana，禪定）安住于寂靜，那些菩薩在恒河沙數劫中如此修定，遠離一切動亂等相。如果菩薩摩訶薩，在此般若波羅蜜多的修習方法中，受到般若波羅蜜多的護持，能夠將過去、未來、現在諸佛所有的戒、定、慧、解脫、解脫知見等蘊善根，以及緣覺、聲聞的所有善根，像這樣種種的善根，和合聚集起來稱量計算，以最上、最極、最勝、最妙、廣大
【English Translation】 English version: Abandoning dullness, sleep, and all obstructive dharmas—those Bodhisattvas, through kalpas as numerous as the sands of the Ganges, thus diligently practice without laziness or regression. If a Bodhisattva Mahasattva (great Bodhisattva), in this practice of the Prajnaparamita (perfection of wisdom), is protected by the Prajnaparamita, they can take all the roots of virtue from the past, future, and present Buddhas—such as the aggregates (skandhas) of sila (precepts), samadhi (concentration), prajna (wisdom), vimukti (liberation), and vimuktijnanadarsana (knowledge and vision of liberation)—as well as all the roots of virtue of Pratyekabuddhas (solitary realizers) and Sravakas (hearers), and gather and measure them all together. With the most supreme, most ultimate, most excellent, most wonderful, vast, immeasurable, incomparable, and unequaled mind, they rejoice in all of them (anumodana), and dedicate this merit of rejoicing towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Subhuti (a disciple of the Buddha)! The accumulation of merit from this Bodhisattva's rejoicing is such that, compared to the previous Bodhisattva's diligent practice of merit, one hundred parts is not equal to one part of this, one thousand parts is not equal to one, ten thousand, one hundred million, koti (ten million), nayuta (hundred million) parts, even up to upanisad (near part) parts are not equal to one. Why is this so? Because one who is complete with the skillful means of Prajnaparamita surpasses the previous Bodhisattva who practices diligently with an attached mind. Furthermore, Subhuti! As previously mentioned, all the Bodhisattvas who have generated the aspiration for enlightenment in the three thousand great thousand worlds, as numerous as the sands of the Ganges, each practice diligently for kalpas as numerous as the sands of the Ganges, let alone that number. Subhuti! If all beings in the three thousand great thousand worlds, as numerous as the sands of the Ganges, were to generate the mind of Anuttara-samyak-sambodhi. These Bodhisattvas who have generated the aspiration, each for kalpas as numerous as the sands of the Ganges, practice the four dhyanas (meditative absorptions) and abide in tranquility. Those Bodhisattvas thus practice meditation for kalpas as numerous as the sands of the Ganges, abandoning all disturbances and their appearances. If a Bodhisattva Mahasattva, in this practice of the Prajnaparamita, is protected by the Prajnaparamita, they can take all the roots of virtue from the past, future, and present Buddhas—such as the aggregates of sila, samadhi, prajna, vimukti, and vimuktijnanadarsana—as well as all the roots of virtue of Pratyekabuddhas and Sravakas, and gather and measure them all together. With the most supreme, most ultimate, most excellent, most wonderful, vast
無量無等無等等心皆悉隨喜，以此隨喜善根迴向阿耨多羅三藐三菩提。須菩提！此菩薩如是隨喜福蘊，比前菩薩修定福行，而彼百分不及此一，千分不及一，萬、億、俱胝、那庾多分，乃至烏波尼殺曇分皆不及一。何以故？具足般若波羅蜜多方便者，勝前菩薩有所得心修定行故。」
佛告須菩提：「若諸菩薩摩訶薩，樂欲于其過去未來現在諸佛六波羅蜜多法門，如理修學、如實隨喜者，當於諸法住如實義。如實義者，謂解脫性。如所解脫，佈施亦如是；如所解脫，持戒、忍辱、精進、禪定、智慧皆亦如是；如所解脫，解脫亦如是；如所解脫，解脫知見亦如是；如所解脫，隨喜心及隨喜福行亦如是；如所解脫，迴向心及迴向法亦如是；如所解脫，過去已滅法、未來未生法、現在無住法皆亦如是；如所解脫，十方三世無量無數一切諸佛及諸佛法亦如是；如所解脫，所有菩薩、緣覺、聲聞及彼諸法亦如是。如是等乃至一切法，無縛無解、無住無著所解脫性即諸法性。須菩提！菩薩摩訶薩於一切法如是知者，當於六波羅蜜多法門如是修學、如是隨喜。以此隨喜善根，如實迴向阿耨多羅三藐三菩提。」
地獄緣品第七之一
爾時，尊者舍利子白佛言：「世尊！般若波羅蜜多出生一切智智，一切智性即般若波羅
【現代漢語翻譯】 現代漢語譯本 對於無量、無等、無等等的心，都隨喜讚歎，並將這隨喜的善根迴向于阿耨多羅三藐三菩提（無上正等正覺）。須菩提！這樣的菩薩隨喜所獲得的福德，比之前修習禪定的菩薩所修的福德，百分之一不及，千分之一不及，萬分、億分、俱胝（千萬）分、那庾多（兆）分，乃至烏波尼殺曇（極微細）分都不及。為什麼呢？因為具足般若波羅蜜多（智慧到彼岸）方便的菩薩，勝過之前那些有執著心而修習禪定的菩薩。 佛告訴須菩提：『如果諸位菩薩摩訶薩（大菩薩），樂於對過去、未來、現在諸佛的六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）法門，如理修學、如實隨喜，應當對一切法安住于如實之義。如實之義，就是解脫的本性。如所解脫，佈施也是如此；如所解脫，持戒、忍辱、精進、禪定、智慧也都是如此；如所解脫，解脫本身也是如此；如所解脫，解脫的知見也是如此；如所解脫，隨喜心和隨喜的福行也是如此；如所解脫，迴向心和迴向法也是如此；如所解脫，過去已滅的法、未來未生的法、現在無住的法也都是如此；如所解脫，十方三世無量無數的一切諸佛和諸佛的法也是如此；如所解脫，所有的菩薩、緣覺、聲聞以及他們的法也是如此。像這樣乃至一切法，無束縛無解脫、無住無執著的解脫本性，就是諸法的本性。須菩提！菩薩摩訶薩對於一切法如果這樣瞭解，應當對六波羅蜜多法門這樣修學、這樣隨喜。用這隨喜的善根，如實迴向于阿耨多羅三藐三菩提。』 地獄緣品第七之一 這時，尊者舍利子對佛說：『世尊！般若波羅蜜多（智慧到彼岸）出生一切智智（一切智慧），一切智的本性就是般若波羅蜜多。』
【English Translation】 English version All immeasurable, incomparable, and unequaled minds are rejoiced with, and with this rejoicing of good roots, I dedicate it to Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! The merit accumulated by such a Bodhisattva through rejoicing is incomparable to the merit of a Bodhisattva who practices meditation. It is less than one in a hundred, one in a thousand, one in ten thousand, one in a hundred million, one in a koti (ten million), one in a nayuta (ten billion), and even one in an upanishad (extremely minute) part. Why is that? Because the Bodhisattva who is equipped with the skillful means of Prajna Paramita (perfection of wisdom) surpasses the previous Bodhisattva who practices meditation with an attached mind. The Buddha told Subhuti: 『If Bodhisattva Mahasattvas (great Bodhisattvas) are delighted to study and truly rejoice in the six Paramita (perfections of giving, morality, patience, effort, meditation, and wisdom) teachings of the Buddhas of the past, future, and present, they should abide in the true meaning of all dharmas. The true meaning is the nature of liberation. As it is liberated, so is giving; as it is liberated, so are morality, patience, effort, meditation, and wisdom; as it is liberated, so is liberation itself; as it is liberated, so is the knowledge of liberation; as it is liberated, so are the mind of rejoicing and the merit of rejoicing; as it is liberated, so are the mind of dedication and the dharma of dedication; as it is liberated, so are the dharmas of the past that have ceased, the dharmas of the future that have not arisen, and the dharmas of the present that do not abide; as it is liberated, so are all the Buddhas of the ten directions and three times, immeasurable and countless, and the dharmas of the Buddhas; as it is liberated, so are all the Bodhisattvas, Pratyekabuddhas (solitary realizers), Sravakas (hearers), and their dharmas. Thus, all dharmas, without bondage or liberation, without abiding or attachment, the nature of liberation is the nature of all dharmas. Subhuti! If a Bodhisattva Mahasattva understands all dharmas in this way, they should study and rejoice in the six Paramita teachings in this way. With this merit of rejoicing, they should truly dedicate it to Anuttara-samyak-sambodhi.』 Chapter Seven, Part One: The Causes of Hell At that time, the Venerable Sariputra said to the Buddha: 『World Honored One! Prajna Paramita (perfection of wisdom) gives rise to all-knowing wisdom, and the nature of all-knowing wisdom is Prajna Paramita.』
蜜多耶？」
佛言：「舍利子！如是，如是！如汝所說。」
舍利子復白佛言：「世尊！般若波羅蜜多所應敬禮，般若波羅蜜多所應尊重。般若波羅蜜多是大光明；般若波羅蜜多清凈無染；般若波羅蜜多廣大照曜；般若波羅蜜多攝三界相、即三界性；般若波羅蜜多為清凈眼，能照一切煩惱染法；般若波羅蜜多是所依止；般若波羅蜜多是無上法；般若波羅蜜多廣攝一切菩提分法；般若波羅蜜多為大法炬，普照世間一切闇瞑；般若波羅蜜多是無所畏，能救一切怖畏眾生；般若波羅蜜多是即五眼，能照一切世出世道；般若波羅蜜多為智慧光，照破一切癡闇等法；般若波羅蜜多為諸導首，引示眾生趣入聖道；般若波羅蜜多是一切智藏，普攝煩惱等障為作斷滅；般若波羅蜜多是無生法、無滅法、無起法、無作法；般若波羅蜜多自相本空；般若波羅蜜多是諸菩薩母；般若波羅蜜多為諸法眼，照明諸佛所有十力、四無所畏；般若波羅蜜多是所依怙，能救一切無依眾生；般若波羅蜜多是安樂法，能斷眾生生死苦惱；般若波羅蜜多能示諸法真實自性；般若波羅蜜多隨順法相，圓滿三轉十二行輪。世尊！般若波羅蜜多有如是等種種功德，諸菩薩摩訶薩於此法門應當云何瞻禮恭敬？」
佛告尊者舍利子言：「菩薩摩訶薩于
【現代漢語翻譯】 現代漢語譯本 『是這樣嗎？』 佛說：『舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！是的，是的！正如你所說。』 舍利子又對佛說：『世尊！般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸）應該被尊敬和禮拜。般若波羅蜜多是大光明；般若波羅蜜多清凈無染；般若波羅蜜多廣大照耀；般若波羅蜜多攝取三界（欲界、色界、無色界）的現象，即是三界的本質；般若波羅蜜多是清凈的眼睛，能照見一切煩惱染污的法；般若波羅蜜多是所依賴的；般若波羅蜜多是無上的法；般若波羅蜜多廣泛攝取一切菩提分法（達到覺悟的各種修行方法）；般若波羅蜜多是大法炬，普遍照亮世間一切黑暗；般若波羅蜜多是無所畏懼的，能救度一切恐懼的眾生；般若波羅蜜多即是五眼（肉眼、天眼、慧眼、法眼、佛眼），能照見一切世間和出世間的道路；般若波羅蜜多是智慧之光，照破一切愚癡黑暗等法；般若波羅蜜多是諸位引導者，引導眾生進入聖道；般若波羅蜜多是一切智慧的寶藏，普遍攝取煩惱等障礙並加以斷滅；般若波羅蜜多是無生法、無滅法、無起法、無作法；般若波羅蜜多自性本空；般若波羅蜜多是諸菩薩的母親；般若波羅蜜多是諸法的眼睛，照明諸佛所有的十力（佛的十種力量）、四無所畏（佛的四種無畏懼的特質）；般若波羅蜜多是所依賴的庇護，能救度一切無依無靠的眾生；般若波羅蜜多是安樂的法，能斷除眾生的生死苦惱；般若波羅蜜多能顯示諸法真實的自性；般若波羅蜜多隨順法相，圓滿三轉十二行輪（佛陀說法的三種方式和十二個環節）。世尊！般若波羅蜜多有如此種種功德，諸位菩薩摩訶薩（菩薩中的大菩薩）對於這個法門應當如何瞻仰禮拜和恭敬呢？』 佛告訴尊者舍利子說：『菩薩摩訶薩對於
【English Translation】 English version 'Is it so?' The Buddha said: 'Śāriputra! It is so, it is so! As you have said.' Śāriputra then said to the Buddha: 'World Honored One! The Prajñāpāramitā (Perfection of Wisdom) should be revered and honored. The Prajñāpāramitā is great light; the Prajñāpāramitā is pure and undefiled; the Prajñāpāramitā is vast and illuminating; the Prajñāpāramitā encompasses the phenomena of the three realms (desire realm, form realm, formless realm), which is the nature of the three realms; the Prajñāpāramitā is the pure eye that can illuminate all defiled dharmas of afflictions; the Prajñāpāramitā is the refuge; the Prajñāpāramitā is the supreme dharma; the Prajñāpāramitā widely encompasses all the Bodhi-angas (factors of enlightenment); the Prajñāpāramitā is the great torch of dharma, universally illuminating all the darkness in the world; the Prajñāpāramitā is fearless, able to save all fearful beings; the Prajñāpāramitā is the five eyes (physical eye, heavenly eye, wisdom eye, dharma eye, Buddha eye), able to illuminate all worldly and transcendental paths; the Prajñāpāramitā is the light of wisdom, breaking through all ignorance and darkness; the Prajñāpāramitā is the guide, leading beings to enter the holy path; the Prajñāpāramitā is the treasury of all wisdom, universally encompassing afflictions and other obstacles and cutting them off; the Prajñāpāramitā is the dharma of no birth, no death, no arising, no action; the Prajñāpāramitā is inherently empty in its self-nature; the Prajñāpāramitā is the mother of all Bodhisattvas; the Prajñāpāramitā is the eye of all dharmas, illuminating all the ten powers (ten powers of a Buddha) and four fearlessnesses (four kinds of fearlessness of a Buddha) of all Buddhas; the Prajñāpāramitā is the refuge and protector, able to save all beings without refuge; the Prajñāpāramitā is the dharma of peace and happiness, able to cut off the suffering of birth and death of beings; the Prajñāpāramitā can reveal the true nature of all dharmas; the Prajñāpāramitā accords with the characteristics of dharmas, fulfilling the three turnings of the twelve-spoked wheel (three ways of the Buddha's teaching and twelve aspects). World Honored One! The Prajñāpāramitā has such various merits, how should the Bodhisattva Mahāsattvas (great Bodhisattvas) venerate and respect this dharma?' The Buddha told the Venerable Śāriputra: 'Bodhisattva Mahāsattvas, regarding
此般若波羅蜜多法門，應如師想、如諸佛想，尊重恭敬，瞻禮稱讚。如是瞻敬般若波羅蜜多故，是即瞻敬諸佛世尊。」
爾時，帝釋天主即起是念：「尊者舍利子今以何緣而生此問？」作是念已，前白尊者舍利子言：「尊者！有何因緣，如是問佛？」
舍利子言：「憍尸迦！如佛所說，諸菩薩摩訶薩修習般若波羅蜜多方便，為般若波羅蜜多所護者，即能于彼一切善根，如實隨喜、如實迴向彼一切智。而此般若波羅蜜多有大功德，勝諸菩薩有所得心佈施、持戒、忍辱、精進、禪定福行。以是緣故，我作此問。憍尸迦！汝今當知，此般若波羅蜜多與五波羅蜜多而為導首，引示令入一切智道。譬如世間有其盲人，雖聚百千萬眾欲有所往，而皆不能知所行道。若無導師，彼終不能進趣城邑聚落方處。若有目人為作先導，彼諸盲者即能達彼一切方處。憍尸迦！所有佈施、持戒、忍辱、精進、禪定猶如盲人，雖復修習無量福行，欲至一切智果，若不以此般若波羅蜜多而為導首，畢竟不能如實趣向一切智道，況復能得一切智果？若此佈施等法，得般若波羅蜜多為導首者，即得智慧之眼，而能照達一切智道，即得趣證一切智果。又復佈施、持戒、忍辱、精進、禪定，為般若波羅蜜多力所助者，是故此五即得名為波羅蜜多。
【現代漢語翻譯】 現代漢語譯本： 『對於這般若波羅蜜多（prajñāpāramitā，智慧到彼岸）法門，應當像對待老師一樣，像對待諸佛一樣，尊重恭敬，瞻仰禮拜，稱揚讚歎。如此瞻仰恭敬般若波羅蜜多，就是瞻仰恭敬諸佛世尊。』
當時，帝釋天主（Indra，天神之王）心中生起這樣的念頭：『尊者舍利子（Śāriputra，佛陀十大弟子之一）現在因為什麼緣故而提出這個問題？』 這樣想過後，他走到尊者舍利子面前說道：『尊者！是什麼因緣，讓您這樣問佛？』
舍利子說：『憍尸迦（Kauśika，帝釋天的別名）！正如佛所說，諸菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習般若波羅蜜多方便，被般若波羅蜜多所護佑的人，就能對他們的一切善根，如實地隨喜，如實地迴向一切智（sarvajñā，佛陀的智慧）。而這般若波羅蜜多有大功德，勝過諸菩薩有所得心（執著于功德）的佈施（dāna，給予）、持戒（śīla，遵守戒律）、忍辱（kṣānti，忍耐）、精進（vīrya，努力）、禪定（dhyāna，冥想）等福德行為。因為這個緣故，我才提出這個問題。憍尸迦！你現在應當知道，這般若波羅蜜多是五波羅蜜多（pāramitā，到彼岸）的引導者，引導它們進入一切智的道路。譬如世間有盲人，即使聚集了千百萬眾人想要前往某處，卻都不能知道所行的道路。如果沒有嚮導，他們最終不能到達城鎮村落等地方。如果有眼睛的人作為嚮導，那些盲人就能到達所有地方。憍尸迦！所有佈施、持戒、忍辱、精進、禪定就像盲人一樣，即使修習了無量的福德行為，想要達到一切智的果位，如果不用這般若波羅蜜多作為引導，最終不能如實地走向一切智的道路，更何況能得到一切智的果位呢？如果這些佈施等法，得到般若波羅蜜多作為引導，就能得到智慧的眼睛，從而能夠照見一切智的道路，就能到達並證得一切智的果位。而且，佈施、持戒、忍辱、精進、禪定，被般若波羅蜜多的力量所幫助，因此這五者才能被稱為波羅蜜多。』
【English Translation】 English version: 'This Dharma gate of Prajñāpāramitā (perfection of wisdom), should be regarded as a teacher, as the Buddhas, with respect and reverence, gazing upon, paying homage, and praising. By thus gazing upon and revering Prajñāpāramitā, one is gazing upon and revering all the World Honored Buddhas.'
At that time, Indra (the lord of gods) had this thought: 'For what reason does the venerable Śāriputra (one of the Buddha's ten great disciples) ask this question?' Having thought this, he went before the venerable Śāriputra and said: 'Venerable one! What is the reason that you ask the Buddha in this way?'
Śāriputra said: 'Kauśika (another name for Indra)! As the Buddha has said, those Bodhisattva-Mahāsattvas (great bodhisattvas) who cultivate the means of Prajñāpāramitā, and are protected by Prajñāpāramitā, are able to truly rejoice in all their roots of goodness, and truly dedicate them to all-knowing wisdom (sarvajñā, the wisdom of the Buddha). And this Prajñāpāramitā has great merit, surpassing the meritorious acts of giving (dāna), moral conduct (śīla), patience (kṣānti), diligence (vīrya), and meditation (dhyāna) done by bodhisattvas with an attached mind (clinging to merit). For this reason, I ask this question. Kauśika! You should know that this Prajñāpāramitā is the leader of the five pāramitās (perfections), guiding them to enter the path of all-knowing wisdom. For example, in the world, there are blind people, even if they gather hundreds of thousands of people wanting to go somewhere, they cannot know the path to take. If there is no guide, they will not be able to reach cities, villages, or other places. If there is a sighted person as a guide, those blind people will be able to reach all places. Kauśika! All giving, moral conduct, patience, diligence, and meditation are like blind people, even if they cultivate immeasurable meritorious acts, wanting to reach the fruit of all-knowing wisdom, if they do not use this Prajñāpāramitā as a guide, they will ultimately not be able to truly approach the path of all-knowing wisdom, let alone attain the fruit of all-knowing wisdom? If these practices of giving, etc., obtain Prajñāpāramitā as a guide, they will obtain the eye of wisdom, and thus be able to illuminate the path of all-knowing wisdom, and thus be able to reach and realize the fruit of all-knowing wisdom. Moreover, giving, moral conduct, patience, diligence, and meditation, when aided by the power of Prajñāpāramitā, are therefore called pāramitās.'
」
爾時，尊者舍利子白佛言：「世尊！般若波羅蜜多為何法故生？」
佛言：「舍利子！般若波羅蜜多不見有色，不為色故生，不見受、想、行、識，不為受、想、行、識故生。若此五蘊有所生相，即般若波羅蜜多為彼故生；而此五蘊既無所生，是故般若波羅蜜多不為諸法故生。」
舍利子復白佛言：「世尊！若般若波羅蜜多如是生者，當於何法有所成耶？」
佛言：「舍利子！般若波羅蜜多雖如是生，無少法可成。由無法成故，乃得名為般若波羅蜜多。」
爾時，帝釋天主聞是說已即白佛言：「世尊！般若波羅蜜多，豈不成於一切智耶？」
佛言：「憍尸迦！如汝所言，般若波羅蜜多亦成一切智，然非有所得故成，亦非名相起作故成。」
帝釋天主言：「世尊！當云何成？」
佛言：「憍尸迦！諸法無所成，如是成。」
帝釋天主復白佛言：「希有，世尊！今此般若波羅蜜多，無所生、無所滅。彼一切法亦無生無滅、無住無著，是即般若波羅蜜多。」
爾時，尊者須菩提白佛言：「世尊！若生如是心有所分別者，即遠般若波羅蜜多，即失般若波羅蜜多，即不成就般若波羅蜜多。」
佛言：「須菩提！如是，如是！有是因緣，即遠般若波羅蜜
【現代漢語翻譯】 現代漢語譯本 當時，尊者舍利子對佛說：『世尊！般若波羅蜜多（智慧的完美）是為何法而生起的呢？』 佛說：『舍利子！般若波羅蜜多不見有色（物質現象），不是爲了色而生起；不見受（感受）、想（概念）、行（意志）、識（意識），不是爲了受、想、行、識而生起。如果這五蘊（色、受、想、行、識）有生起的現象，那麼般若波羅蜜多就是爲了它們而生起；然而這五蘊既然沒有生起，所以般若波羅蜜多不是爲了諸法（一切事物）而生起。』 舍利子又對佛說：『世尊！如果般若波羅蜜多是這樣生起的，那麼它將成就什麼法呢？』 佛說：『舍利子！般若波羅蜜多雖然是這樣生起的，但沒有絲毫法可以成就。正因為沒有法可以成就，所以才被稱為般若波羅蜜多。』 當時，帝釋天主（天神之王）聽到這些話后，就對佛說：『世尊！般若波羅蜜多難道不是成就一切智（對一切事物完全的理解）嗎？』 佛說：『憍尸迦（帝釋天主的別名）！正如你所說，般若波羅蜜多也成就一切智，但不是因為有所得而成就，也不是因為名相的起作而成就。』 帝釋天主說：『世尊！那應當如何成就呢？』 佛說：『憍尸迦！諸法（一切事物）沒有所成，這樣就是成就。』 帝釋天主又對佛說：『稀有啊，世尊！這般若波羅蜜多，無所生、無所滅。那一切法也無生無滅、無住無著，這就是般若波羅蜜多。』 當時，尊者須菩提對佛說：『世尊！如果生起這樣的心，有所分別，就遠離了般若波羅蜜多，就失去了般若波羅蜜多，就不能成就般若波羅蜜多。』 佛說：『須菩提！是的，是的！有這樣的因緣，就遠離了般若波羅蜜多。』
【English Translation】 English version At that time, the venerable Śāriputra (one of the Buddha's chief disciples) said to the Buddha, 'World Honored One! For what dharma (law, teaching) does the Prajñāpāramitā (Perfection of Wisdom) arise?' The Buddha said, 'Śāriputra! The Prajñāpāramitā does not see form (material phenomena), it does not arise for the sake of form; it does not see feeling (sensation), perception (cognition), mental formations (volition), or consciousness (awareness), it does not arise for the sake of feeling, perception, mental formations, or consciousness. If these five skandhas (aggregates of form, feeling, perception, mental formations, and consciousness) had a characteristic of arising, then the Prajñāpāramitā would arise for their sake; but since these five skandhas have no arising, therefore the Prajñāpāramitā does not arise for the sake of all dharmas (all phenomena).' Śāriputra again said to the Buddha, 'World Honored One! If the Prajñāpāramitā arises in this way, then what dharma will it accomplish?' The Buddha said, 'Śāriputra! Although the Prajñāpāramitā arises in this way, there is no dharma that can be accomplished. Because there is no dharma to be accomplished, it is therefore called Prajñāpāramitā.' At that time, the Lord Śakra (king of the gods) heard these words and said to the Buddha, 'World Honored One! Does the Prajñāpāramitā not accomplish all-knowing wisdom (omniscience)?' The Buddha said, 'Kauśika (another name for Śakra)! As you say, the Prajñāpāramitā also accomplishes all-knowing wisdom, but it is not accomplished because of something gained, nor is it accomplished because of the arising of names and forms.' The Lord Śakra said, 'World Honored One! How then is it accomplished?' The Buddha said, 'Kauśika! All dharmas (all phenomena) have no accomplishment, and that is how it is accomplished.' The Lord Śakra again said to the Buddha, 'It is rare, World Honored One! This Prajñāpāramitā has no arising and no ceasing. All those dharmas also have no arising and no ceasing, no abiding and no attachment, and that is the Prajñāpāramitā.' At that time, the venerable Subhuti (one of the Buddha's chief disciples) said to the Buddha, 'World Honored One! If one gives rise to such a mind that makes discriminations, then one is far from the Prajñāpāramitā, one loses the Prajñāpāramitā, and one does not accomplish the Prajñāpāramitā.' The Buddha said, 'Subhuti! It is so, it is so! With such a cause, one is far from the Prajñāpāramitā.'
多，即失般若波羅蜜多，即不成就般若波羅蜜多。何以故？此般若波羅蜜多，於色無所表示，受、想、行、識亦無所表示。須陀洹、斯陀含、阿那含、阿羅漢、緣覺、菩薩及佛世尊，皆悉無所表示故。」
尊者須菩提復白佛言：「世尊！大波羅蜜多是般若波羅蜜多耶？」
佛言：「須菩提！于汝意云何，以何因緣謂大波羅蜜多是般若波羅蜜多？」
須菩提白佛言：「世尊！色無大無小、無集無散，離諸起作，受、想、行、識亦無大無小、無集無散，離諸起作。所有如來十力等法，不作有力、不作無力，亦無集散。乃至一切智，亦無大小、集散、諸起作等。何以故？一切法無大小、無集散、離起作、住平等。若菩薩於一切法有所分別而作是念：『我得具足一切智果，我為眾生說諸法門，能度若干眾生令至涅槃。』而彼菩薩作是念者，即不名行般若波羅蜜多。所以者何？般若波羅蜜多無如是相，不見眾生有所度者、有所得者。以眾生無性故，般若波羅蜜多亦無性；眾生離相故，般若波羅蜜多亦離相；眾生不生故，般若波羅蜜多亦不生；眾生不滅故，般若波羅蜜多亦不滅；眾生不思議故，般若波羅蜜多亦不思議；眾生無覺了故，般若波羅蜜多亦無覺了；眾生如實知勝義故，般若波羅蜜多亦如實知勝義；眾
【現代漢語翻譯】 現代漢語譯本：如果執著于『多』，就會失去般若波羅蜜多（智慧的完美），也就不能成就般若波羅蜜多。為什麼呢？因為這般若波羅蜜多，對於色（物質現象）沒有表示，對於受（感受）、想（概念）、行（意志）、識（意識）也沒有表示。須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、緣覺（獨覺）、菩薩以及佛世尊，都完全沒有表示的緣故。 尊者須菩提又對佛說：『世尊！波羅蜜多（到彼岸）是般若波羅蜜多嗎？』 佛說：『須菩提！你認為如何，以什麼因緣說波羅蜜多是般若波羅蜜多呢？』 須菩提對佛說：『世尊！色沒有大也沒有小，沒有聚集也沒有消散，遠離一切生起和造作；受、想、行、識也沒有大也沒有小，沒有聚集也沒有消散，遠離一切生起和造作。所有如來的十力等法，不認為是有力，也不認為是無力，也沒有聚集和消散。乃至一切智（佛的智慧），也沒有大小、聚集消散、生起造作等。為什麼呢？因為一切法沒有大小，沒有聚集消散，遠離生起造作，安住于平等。如果菩薩對於一切法有所分別，而生起這樣的念頭：『我得到了圓滿的一切智果，我為眾生宣說諸法門，能夠度脫若干眾生到達涅槃。』而這位菩薩如果生起這樣的念頭，就不能稱為修行般若波羅蜜多。這是為什麼呢？因為般若波羅蜜多沒有這樣的相狀，不見有眾生被度脫，也不見有任何所得。因為眾生沒有自性，所以般若波羅蜜多也沒有自性；眾生遠離相狀，所以般若波羅蜜多也遠離相狀；眾生不生，所以般若波羅蜜多也不生；眾生不滅，所以般若波羅蜜多也不滅；眾生不可思議，所以般若波羅蜜多也不可思議；眾生沒有覺知，所以般若波羅蜜多也沒有覺知；眾生如實知曉勝義諦，所以般若波羅蜜多也如實知曉勝義諦；』
【English Translation】 English version: If one clings to 'many,' one loses Prajna Paramita (the perfection of wisdom), and thus does not achieve Prajna Paramita. Why is that? Because this Prajna Paramita has no indication regarding form (material phenomena), nor does it have any indication regarding feeling, perception, volition, or consciousness. The Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), Bodhisattva, and the World Honored Buddha, all have no indication whatsoever. Venerable Subhuti then said to the Buddha, 'World Honored One! Is Paramita (going to the other shore) Prajna Paramita?' The Buddha said, 'Subhuti! What do you think, by what cause do you say that Paramita is Prajna Paramita?' Subhuti said to the Buddha, 'World Honored One! Form has neither large nor small, neither gathering nor scattering, and is apart from all arising and making; feeling, perception, volition, and consciousness also have neither large nor small, neither gathering nor scattering, and are apart from all arising and making. All the Tathagata's ten powers and other dharmas are not considered powerful, nor are they considered powerless, and there is no gathering or scattering. Even all-knowing wisdom (Buddha's wisdom) has no large or small, gathering or scattering, arising or making, etc. Why is that? Because all dharmas have no large or small, no gathering or scattering, are apart from arising and making, and abide in equality. If a Bodhisattva makes distinctions regarding all dharmas and thinks, 'I have attained the complete fruit of all-knowing wisdom, I will proclaim the Dharma to sentient beings, and I can liberate many sentient beings to Nirvana,' and if that Bodhisattva has such thoughts, then they are not said to be practicing Prajna Paramita. Why is that? Because Prajna Paramita has no such characteristics, it does not see any sentient beings being liberated, nor does it see anything being attained. Because sentient beings have no self-nature, Prajna Paramita also has no self-nature; because sentient beings are apart from characteristics, Prajna Paramita is also apart from characteristics; because sentient beings are not born, Prajna Paramita is also not born; because sentient beings do not cease, Prajna Paramita also does not cease; because sentient beings are inconceivable, Prajna Paramita is also inconceivable; because sentient beings have no awareness, Prajna Paramita also has no awareness; because sentient beings truly know the ultimate truth, Prajna Paramita also truly knows the ultimate truth;'
生力集故，如來力亦集。世尊！我以如是因緣，謂大波羅蜜多是般若波羅蜜多。」
爾時，尊者舍利子白佛言：「世尊！若諸菩薩摩訶薩於此甚深般若波羅蜜多法門，聞已諦受，不疑不難、生凈信解者。此諸菩薩於何處沒而來生此？」
佛告舍利子：「當知此菩薩，已於他方諸佛剎中聽受此法，請問其義、隨順解了，從彼沒已而來生此。複次，舍利子！若人暫得聞此甚深般若波羅蜜多法門，即生信解，踴躍歡喜，尊重恭敬如佛想者，當知是人已於無數佛世尊所聽受此法，久修菩薩最勝妙行。如是等人，佛所稱讚。」
佛說佛母出生三法藏般若波羅蜜多經卷第七 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第八
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯地獄緣品第七之二
爾時，尊者須菩提白佛言：「世尊！般若波羅蜜多可聞可得耶？若聲若相有所說耶？」
佛言：「不也，須菩提！般若波羅蜜多，無說無示、無聞無得，非蘊、處、界有所見相。何以故？彼一切法離種種性，而蘊、處、界即般若波羅蜜多。何以故？由蘊、處、界空故、離故、寂滅故，般若波羅蜜多亦空、亦離
【現代漢語翻譯】 現代漢語譯本 力量聚集的緣故，如來的力量也聚集。世尊！我以這樣的因緣，認為『羅蜜多』（到達彼岸）就是『般若波羅蜜多』（以智慧到達彼岸）。 這時，尊者舍利子對佛說：『世尊！如果諸位菩薩摩訶薩對於這甚深的般若波羅蜜多法門，聽聞后能夠真實領受，不懷疑不為難，生起清凈的信心和理解。這些菩薩是從哪裡去世而來到這裡的呢？』 佛告訴舍利子：『應當知道這些菩薩，已經在其他世界的佛剎中聽受過此法，請問過其中的含義，並隨順理解了，從那裡去世后才來到這裡。』 『再者，舍利子！如果有人暫時聽聞到這甚深的般若波羅蜜多法門，就立刻生起信心和理解，踴躍歡喜，尊重恭敬如同對待佛一樣，應當知道這個人已經在無數佛世尊那裡聽受過此法，長久修習菩薩最殊勝的妙行。像這樣的人，是佛所稱讚的。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第七 《佛說佛母出生三法藏般若波羅蜜多經》卷第八 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯地獄緣品第七之二 這時，尊者須菩提對佛說：『世尊！般若波羅蜜多是可以聽聞可以得到的嗎？無論是聲音還是形象，有所述說的嗎？』 佛說：『不是的，須菩提！般若波羅蜜多，沒有述說，沒有指示，沒有聽聞，沒有得到，不是蘊（構成身心的五種要素）、處（感覺器官及其對像）、界（構成世界的要素）所能見到的。為什麼呢？因為一切法都脫離了種種自性，而蘊、處、界就是般若波羅蜜多。為什麼呢？由於蘊、處、界是空性的、遠離的、寂滅的，所以般若波羅蜜多也是空性的、遠離的。』
【English Translation】 English version Because of the accumulation of power, the power of the Tathagata also accumulates. World Honored One! Because of such causes and conditions, I consider 『Paramita』 (reaching the other shore) to be 『Prajnaparamita』 (reaching the other shore through wisdom). At that time, the Venerable Sariputra said to the Buddha: 『World Honored One! If the Bodhisattva Mahasattvas, upon hearing this profound Dharma of Prajnaparamita, truly receive it, without doubt or difficulty, and generate pure faith and understanding, from where do these Bodhisattvas depart to be born here?』 The Buddha told Sariputra: 『You should know that these Bodhisattvas have already heard and received this Dharma in other Buddha lands, inquired about its meaning, and understood it accordingly. Having departed from there, they were born here.』 『Furthermore, Sariputra! If someone temporarily hears this profound Dharma of Prajnaparamita and immediately generates faith and understanding, leaps with joy, and respects and reveres it as if it were the Buddha, you should know that this person has already heard this Dharma from countless Buddhas, World Honored Ones, and has long cultivated the most excellent practices of a Bodhisattva. Such people are praised by the Buddha.』 The Seventh Scroll of the Sutra of the Prajnaparamita, the Mother of Buddhas, Which Gives Birth to the Three Treasuries of Dharma The Eighth Scroll of the Sutra of the Prajnaparamita, the Mother of Buddhas, Which Gives Birth to the Three Treasuries of Dharma Translated by Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, by Imperial Decree, from the Western Heaven, the Seventh Chapter, Part Two, on the Causes of Hell At that time, the Venerable Subhuti said to the Buddha: 『World Honored One! Is Prajnaparamita something that can be heard or obtained? Is there anything that can be said about it, whether in sound or form?』 The Buddha said: 『No, Subhuti! Prajnaparamita is without speaking, without showing, without hearing, without obtaining, and is not something that can be seen through the skandhas (the five aggregates that constitute the mind and body), the ayatanas (the sense organs and their objects), or the dhatus (the elements that constitute the world). Why is that? Because all dharmas are detached from all natures, and the skandhas, ayatanas, and dhatus are Prajnaparamita. Why is that? Because the skandhas, ayatanas, and dhatus are empty, detached, and extinguished, therefore Prajnaparamita is also empty and detached.』
、亦寂滅，而般若波羅蜜多與蘊、處、界無二無二分、無相無分別。」
爾時，尊者須菩提白佛言：「世尊！若有人于佛會中，聞說此甚深般若波羅蜜多法門，不生信解、心無愛樂，從法會起不能聽受者，彼人以何因緣起如是相？」
佛告須菩提：「我今為汝如實分別。若有人聞此甚深般若波羅蜜多法門，不生信解、不樂聽受，當知是人雖于百千佛所修諸梵行，而不愛樂聽受此法，于諸佛所若聞說是般若波羅蜜多法門時從會起者，須菩提！彼人于先佛所，已種如是障法因緣。是故今時於我法中，聞說甚深般若波羅蜜多法門，亦復不生愛樂信解，無尊重想舍離而去。當知是人若身若心不能和合，是故於此般若波羅蜜多法門，不生一念清凈信解，不起如實正知見想，于甚深法生疑惑心、造無智業。由是積集無智業故，聞此般若波羅蜜多法門，生違背心，起譭謗業。以違背譭謗般若波羅蜜多故，是即違背譭謗過去未來現在諸佛一切智。須菩提！我說是人少智少慧無正福業。不能成就凈信善根。於一切時、一切處，自壞其身、復壞他身，斷諸眾生大利樂因。須菩提！彼人以是謗法因緣故，當來決定墮大地獄，經多百歲、多千歲、多百千歲，多俱胝百歲、多俱胝千歲、多俱胝百千歲，多俱胝那庾多百千歲中，受諸苦
【現代漢語翻譯】 現代漢語譯本：『也寂滅，而般若波羅蜜多（prajnaparamita，智慧的完美）與五蘊（skandhas，構成存在的五種要素）、十二處（ayatanas，感官與對像）、十八界（dhatus，構成經驗的要素）無二無別，沒有分割，沒有現象，沒有分別。』
那時，尊者須菩提（Subhuti）對佛說：『世尊！如果有人在佛的集會中，聽聞到這甚深的般若波羅蜜多法門，不生起信心和理解，心中沒有喜愛和樂意，從法會起身不能聽受，這個人是因何種因緣而產生這樣的表現呢？』
佛告訴須菩提：『我現在為你如實地分別說明。如果有人聽聞這甚深的般若波羅蜜多法門，不生起信心和理解，不樂意聽受，應當知道這個人雖然在百千佛所修行各種梵行，卻不喜愛聽受此法，在諸佛所如果聽聞說是般若波羅蜜多法門時就從法會起身離開，須菩提！這個人在過去的佛所，已經種下這樣的障礙法的因緣。因此現在在我所說的法中，聽聞甚深的般若波羅蜜多法門，也同樣不生起喜愛、信心和理解，沒有尊重的心念而捨棄離去。應當知道這個人無論是身還是心都不能和諧統一，因此對於這般若波羅蜜多法門，不生起一念清凈的信心和理解，不產生如實的正知見解，對於甚深的法產生疑惑之心，造作無智慧的業。由於積集無智慧的業的緣故，聽聞這般若波羅蜜多法門，產生違背的心，生起譭謗的業。因為違背譭謗般若波羅蜜多的緣故，這就是違背譭謗過去、未來、現在諸佛的一切智慧。須菩提！我說這個人是少智慧、少慧根，沒有真正的福德善業。不能成就清凈的信心和善根。在一切時、一切處，自己毀壞自身，又毀壞他人，斷絕眾生大利益的因緣。須菩提！這個人因為這種譭謗法的因緣，將來必定墮入大地獄，經歷多百歲、多千歲、多百千歲，多俱胝（koti，千萬）百歲、多俱胝千歲、多俱胝百千歲，多俱胝那庾多（nayuta，億）百千歲中，遭受各種痛苦。』
【English Translation】 English version: 'also is cessation, and prajnaparamita (perfection of wisdom) is not two, not divided, without characteristics, without discrimination from the skandhas (aggregates of existence), ayatanas (sense bases), and dhatus (elements of experience).'
At that time, the venerable Subhuti said to the Buddha, 'World Honored One! If someone in the Buddha's assembly, upon hearing this profound prajnaparamita teaching, does not generate faith and understanding, does not have love and joy in their heart, and leaves the assembly without listening, what is the cause and condition for such a person to behave in this way?'
The Buddha told Subhuti, 'I will now explain this to you truthfully. If someone hears this profound prajnaparamita teaching and does not generate faith and understanding, and does not enjoy listening, know that this person, although having practiced various pure conducts at the places of hundreds of thousands of Buddhas, does not love to listen to this teaching. If they hear the prajnaparamita teaching being spoken at the places of the Buddhas and then leave the assembly, Subhuti! This person has already planted the causes and conditions for obstructing the Dharma at the places of past Buddhas. Therefore, now in my Dharma, upon hearing the profound prajnaparamita teaching, they also do not generate love, faith, and understanding, and without respect, they abandon it and leave. Know that this person, whether in body or mind, cannot be in harmony, and therefore, regarding this prajnaparamita teaching, they do not generate even a single thought of pure faith and understanding, do not arise with true and correct knowledge and views, and generate doubts about the profound Dharma, creating actions of ignorance. Because of accumulating actions of ignorance, upon hearing this prajnaparamita teaching, they generate a rebellious mind and create actions of slander. Because of rebelling against and slandering prajnaparamita, this is equivalent to rebelling against and slandering the all-knowing wisdom of all Buddhas of the past, future, and present. Subhuti! I say that this person has little wisdom, little intelligence, and no true meritorious actions. They cannot achieve pure faith and good roots. At all times and in all places, they destroy themselves and also destroy others, cutting off the causes of great benefit and joy for all sentient beings. Subhuti! Because of this cause and condition of slandering the Dharma, this person will certainly fall into the great hell in the future, experiencing various sufferings for many hundreds of years, many thousands of years, many hundreds of thousands of years, many kotis (ten million) of hundreds of years, many kotis of thousands of years, many kotis of hundreds of thousands of years, and many kotis of nayutas (hundred million) of hundreds of thousands of years.'
惱。從一大地獄至一大地獄，又復展轉從一至一，若此大地獄劫火燒時，彼謗法人即於他方世界大地獄中受諸苦惱，亦復從一大地獄至一大地獄。若他方界所有地獄劫火燒時，又復展轉於他方界大地獄中，受諸苦惱亦復如是，從一至一。又若彼界劫火燒時此界還成，而復來此大地獄中，亦復從一至一受諸苦惱。如是展轉此界他界，一一獄中如前數量，經爾所歲受諸苦惱。乃至最後此界地獄劫火復起，所焚燒時受苦方盡。何以故？須菩提！彼人以語不善業，譭謗甚深般若波羅蜜多法門故，獲如是果。」
爾時，尊者舍利子白佛言：「世尊！所有眾生造五無間極重罪業，與此謗法罪業而相似耶？」佛言：「舍利子！汝勿謂彼五無間業與此謗法重罪而得相似。舍利子！違背譭謗甚深正法者，其罪甚重，過五無間所有罪業。何以故？彼謗法者聞說般若波羅蜜多法門，即作是言：『此非佛說，我今不能於是中學。』彼人自壞凈信，復壞他人所有凈信；自飲諸毒，復令他人亦飲其毒；自所破壞，亦復令他作其破壞；自於般若波羅蜜多法門，不信不受、不知不解而不修習；復令他人不生信受，不正知解，亦不修習。舍利子！我說是人為破法者，其性濁黑而不清凈，于白法中為羯商摩毀壞凈信，又復得名為污法者。舍利子！以是
【現代漢語翻譯】 現代漢語譯本：苦惱。從一個大地獄到另一個大地獄，又輾轉從一個到另一個，如果這個大地獄被劫火焚燒時，那些誹謗佛法的人就會在其他世界的大地獄中遭受各種苦惱，也同樣從一個大地獄到另一個大地獄。如果其他世界的所有地獄被劫火焚燒時，又會輾轉到其他世界的大地獄中，遭受各種苦惱，也同樣如此，從一個到另一個。而且如果那個世界被劫火焚燒時，這個世界又會形成，他們又會回到這個大地獄中，也同樣從一個到另一個遭受各種苦惱。就這樣輾轉于這個世界和其他世界，在每一個地獄中，像之前所說的那樣，經過那麼多年遭受各種苦惱。直到最後這個世界的地獄再次被劫火焚燒，他們所受的苦才算結束。為什麼呢？須菩提（Subhuti）！那些人因為用不善的語言，誹謗甚深的般若波羅蜜多（Prajnaparamita，意為「智慧的完美」）法門，所以才獲得這樣的果報。 那時，尊者舍利子（Sariputra）問佛說：『世尊！所有眾生造作五無間（Panca-anantarya，指五種極重的罪業）的極重罪業，和這種誹謗佛法的罪業相似嗎？』佛說：『舍利子！你不要認為那五無間業和這種誹謗佛法的重罪相似。舍利子！違背誹謗甚深正法的人，他們的罪非常嚴重，超過五無間的所有罪業。為什麼呢？那些誹謗佛法的人，聽到宣說般若波羅蜜多法門，就說：『這不是佛說的，我現在不能在這裡學習。』他們自己破壞了清凈的信心，又破壞了他人所有的清凈信心；自己喝了毒藥，又讓別人也喝毒藥；自己所破壞的，又讓別人也去破壞；自己對於般若波羅蜜多法門，不相信不接受、不知道不理解也不修習；又讓別人不產生信受，不正確地理解，也不修習。舍利子！我說這種人是破法者，他們的本性污濁黑暗不清凈，在清凈的佛法中是羯商摩（Karsamala，意為「污垢」）破壞清凈的信心，又可以被稱為是污染佛法的人。舍利子！因為這個原因，
【English Translation】 English version: Suffering. From one great hell to another great hell, and again transmigrating from one to another. If this great hell is burned by the fire of a kalpa (劫, kalpa, an eon), those who slander the Dharma will suffer various torments in the great hells of other worlds, also going from one great hell to another. If the hells of other worlds are burned by the fire of a kalpa, they will again transmigrate to the great hells of other worlds, suffering various torments, also in the same way, from one to another. Moreover, if that world is burned by the fire of a kalpa, this world will form again, and they will return to this great hell, also suffering various torments from one to another. Thus, transmigrating between this world and other worlds, in each hell, as previously described, they will suffer various torments for that many years. Until finally, the fire of a kalpa arises again in the hells of this world, and their suffering will end when it is burned. Why is this so? Subhuti! Those people, because of their unwholesome speech, slandering the profound Dharma of Prajnaparamita (般若波羅蜜多, Prajnaparamita, the perfection of wisdom), obtain such a result. At that time, the Venerable Sariputra (舍利子) said to the Buddha, 'World Honored One! Are the extremely heavy karmic actions of all beings who commit the five heinous offenses (五無間, Panca-anantarya, the five immediate retributions) similar to this karmic action of slandering the Dharma?' The Buddha said, 'Sariputra! Do not think that those five heinous offenses are similar to this heavy karmic action of slandering the Dharma. Sariputra! Those who oppose and slander the profound true Dharma, their karmic actions are extremely heavy, exceeding all the karmic actions of the five heinous offenses. Why is this so? Those who slander the Dharma, upon hearing the teaching of the Prajnaparamita Dharma, say, 『This is not spoken by the Buddha, I cannot learn in this way.』 They themselves destroy their pure faith, and also destroy the pure faith of others; they themselves drink poison, and also cause others to drink poison; what they themselves destroy, they also cause others to destroy; they themselves do not believe, accept, know, understand, or practice the Prajnaparamita Dharma; and they also cause others not to generate faith and acceptance, not to correctly understand, and not to practice. Sariputra! I say that such people are destroyers of the Dharma, their nature is turbid, dark, and impure, in the pure Dharma they are Karsamala (羯商摩, Karsamala, filth) destroying pure faith, and they can also be called defilers of the Dharma. Sariputra! Because of this reason,
因緣，此謗法罪最極深重，五無間業不可等比。」
舍利子白佛言：「世尊！如佛所說，彼謗法人墮大地獄。不知是人，當受苦身其量云何？」
佛言：「止！舍利子！不須問其受苦身量。何以故？彼人若聞所受苦身大小份量，是時即有熱血從口門出，將及命終。如是轉生，憂愁苦惱，身份內外乾枯銷瘦，生大怖畏。是故我今不說彼人受苦身量。」
舍利子重白佛言：「世尊！愿為宣說彼謗法者受苦身量，與末世中一切眾生而為明照有所表示，令于正法不生譭謗。」
佛言：「舍利子！止！不須說。」
爾時，尊者舍利子，如是慇勤第二、第三重複勸請。佛言：「舍利子！止！止！是事汝今當知，如我所說，若謗法者墮大地獄，爾所歲中受極重苦。即以是緣與諸眾生足為明照，是故不應說其身量。」
爾時，尊者須菩提白佛言：「世尊！諸善男子、善女人，於一切時常當善護身語意業，不令作諸不善業行。何以故？如佛所說，墮地獄者，由其語不善業，能作如是最極廣大非福蘊故。世尊！謗正法者實由語業感是罪報耶？」
佛言：「如是，如是！須菩提！由彼語業起不善故，即于正法而生譭謗，以是因緣受斯罪報。須菩提！我說是人於我法中不應出家。何以故？彼人違背
【現代漢語翻譯】 現代漢語譯本：因為這種因緣，這種誹謗佛法的罪過最為深重，即使是五無間業也無法與之相比。 舍利子對佛說：『世尊！正如您所說，那些誹謗佛法的人會墮入大地獄。我不知道這些人所受的苦身究竟有多大？』 佛說：『停止吧，舍利子！不必問他們所受苦身的大小。為什麼呢？因為如果他們聽到所受苦身的大小份量，那時就會有熱血從口中涌出，甚至會因此喪命。這樣轉生后，他們會憂愁苦惱，身內外都會乾枯消瘦，產生極大的恐懼。因此，我現在不談論他們所受苦身的大小。』 舍利子再次對佛說：『世尊！請您為我們宣說那些誹謗佛法的人所受苦身的大小，以此來警示末世的一切眾生，讓他們明白，不要對正法產生誹謗。』 佛說：『舍利子！停止吧！不必說了。』 這時，尊者舍利子，如此慇勤地第二、第三次重複勸請。佛說：『舍利子！停止吧！停止吧！這件事你現在應該知道，正如我所說，如果誹謗佛法的人墮入大地獄，會在那裡遭受極其深重的痛苦。這足以警示眾生，所以不應該說他們所受苦身的大小。』 這時，尊者須菩提對佛說：『世尊！善男子、善女人，在任何時候都應當好好守護自己的身、語、意三業，不要做任何不善的行為。為什麼呢？正如您所說，墮入地獄的人，是因為他們的語言不善，才會造作如此巨大而非福的惡業。世尊！誹謗正法的人，真的是因為語言的惡業而感得這樣的罪報嗎？』 佛說：『是的，是的！須菩提！因為他們的語言造作了不善，才會對正法產生誹謗，因此而遭受這樣的罪報。須菩提！我說這樣的人不應該在我的佛法中出家。為什麼呢？因為他們違背了』
【English Translation】 English version: Because of this cause and condition, the sin of slandering the Dharma is the most profound and severe, incomparable even to the five heinous offenses (pañcānantarya, 五無間業). Śāriputra (舍利子) said to the Buddha, 'World Honored One! As you have said, those who slander the Dharma will fall into the great hell. I do not know how great the suffering body of these people will be?' The Buddha said, 'Stop, Śāriputra! There is no need to ask about the size of their suffering body. Why? Because if they were to hear the size and extent of their suffering body, then hot blood would gush from their mouths, and they would even die. After such rebirth, they would be filled with sorrow and suffering, their bodies inside and out would wither and emaciate, and they would experience great fear. Therefore, I will not speak of the size of their suffering body now.' Śāriputra again said to the Buddha, 'World Honored One! Please explain to us the size of the suffering body of those who slander the Dharma, so that all sentient beings in the latter days may be enlightened and understand not to slander the true Dharma.' The Buddha said, 'Śāriputra! Stop! There is no need to speak of it.' At that time, the Venerable Śāriputra, so earnestly entreated for the second and third time. The Buddha said, 'Śāriputra! Stop! Stop! You should know this matter now, as I have said, if those who slander the Dharma fall into the great hell, they will suffer extremely severe pain for many years. This is sufficient to warn all sentient beings, therefore, it is not appropriate to speak of the size of their suffering body.' At that time, the Venerable Subhuti (須菩提) said to the Buddha, 'World Honored One! Good men and good women should always guard their actions of body, speech, and mind at all times, and not engage in any unwholesome actions. Why? As you have said, those who fall into hell do so because of their unwholesome speech, which creates such a vast and non-meritorious accumulation of karma. World Honored One! Is it truly because of the karma of speech that those who slander the true Dharma receive such retribution?' The Buddha said, 'Yes, yes! Subhuti! Because their speech creates unwholesome actions, they slander the true Dharma, and therefore suffer such retribution. Subhuti! I say that such people should not leave home (become monks or nuns) in my Dharma. Why? Because they have violated'
譭謗般若波羅蜜多故，是即譭謗阿耨多羅三藐三菩提。以謗阿耨多羅三藐三菩提故，是即譭謗一切佛寶。謗佛寶故，即謗過去未來現在諸佛一切智。謗一切智故，是即譭謗一切法寶。謗法寶故，即謗聲聞一切僧寶。如是即於一切種、一切時、一切處譭謗三寶，積集無量無數不善業行，當墮地獄受大苦惱。」
須菩提白佛言：「世尊！彼人以何因緣，於此般若波羅蜜多法門生輕謗心？」
佛告須菩提：「當知彼人有四種因。何等為四？一者、為魔所使。二者、自所積集無智業因，破壞所有清凈信解。三者、隨順一切不善知識，于非法中生和合想。四者、執著我相不生正見，隨彼邪心作諸過失。須菩提！由是四種因緣故，於此甚深般若波羅蜜多法門而生譭謗。須菩提！是故諸善男子、善女人，當於諸佛所說正法起凈信解，勿生輕謗。謗正法者是即破法，若破法者斷滅壽命起無智業，當墮地獄受大苦惱。」
清凈品第八之一
爾時，尊者須菩提白佛言：「世尊！若有隨順惡知識，遠離善根及不精進者，於此甚深般若波羅蜜多法門，極難信解耶？」
佛告須菩提：「如是，如是！如汝所言。如是等人，少見少聞遠離善根，修劣智慧不能精進，又復隨順諸惡知識，是故於此甚深法門極難信解。」
【現代漢語翻譯】 現代漢語譯本： 『因為誹謗般若波羅蜜多（智慧到彼岸），這就是誹謗阿耨多羅三藐三菩提（無上正等正覺）。因為誹謗阿耨多羅三藐三菩提，這就是誹謗一切佛寶。因為誹謗佛寶，就是誹謗過去、未來、現在諸佛的一切智慧。因為誹謗一切智慧，這就是誹謗一切法寶。因為誹謗法寶，就是誹謗聲聞一切僧寶。這樣就是在一切種類、一切時間、一切地方誹謗三寶，積累無量無數的不善業行，應當墮入地獄遭受巨大苦惱。』
須菩提問佛說：『世尊！這些人因為什麼因緣，對這般若波羅蜜多法門產生輕視誹謗之心呢？』
佛告訴須菩提：『應當知道這些人有四種原因。是哪四種呢？第一，被魔所驅使。第二，自己積累了無智慧的業因，破壞了所有清凈的信解。第三，隨順一切不善知識，在非法中產生和合的想法。第四，執著於我相而不產生正確的見解，隨著那些邪惡的心念造作各種過失。須菩提！因為這四種因緣，所以對這甚深的般若波羅蜜多法門產生誹謗。須菩提！因此，各位善男子、善女人，應當對諸佛所說的正法生起清凈的信解，不要產生輕視誹謗。誹謗正法就是破壞佛法，如果破壞佛法就會斷滅壽命，產生無智慧的業，應當墮入地獄遭受巨大苦惱。』
清凈品第八之一
這時，尊者須菩提問佛說：『世尊！如果有人隨順惡知識，遠離善根並且不精進，那麼對於這甚深的般若波羅蜜多法門，是不是極難信解呢？』
佛告訴須菩提：『是的，是的！正如你所說。這樣的人，見識少、聽聞少，遠離善根，修習低劣的智慧，不能精進，又隨順各種惡知識，所以對於這甚深的法門極難信解。』
【English Translation】 English version: 'Because of slandering Prajna Paramita (Perfection of Wisdom), it is equivalent to slandering Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Because of slandering Anuttara-samyak-sambodhi, it is equivalent to slandering all the Buddha Jewels. Because of slandering the Buddha Jewels, it is equivalent to slandering the omniscience of all Buddhas of the past, future, and present. Because of slandering omniscience, it is equivalent to slandering all the Dharma Jewels. Because of slandering the Dharma Jewels, it is equivalent to slandering all the Sangha Jewels of the Sravakas. Thus, in all kinds, at all times, and in all places, they slander the Three Jewels, accumulate immeasurable and countless unwholesome karmic actions, and should fall into hell to suffer great torment.'
Subhuti said to the Buddha, 'World Honored One! What are the causes and conditions that lead people to develop a mind of contempt and slander towards this Dharma gate of Prajna Paramita?'
The Buddha told Subhuti, 'You should know that these people have four causes. What are the four? First, they are driven by demons. Second, they have accumulated karmic causes of ignorance, destroying all pure faith and understanding. Third, they follow all unwholesome teachers, developing a sense of harmony in what is not Dharma. Fourth, they are attached to the notion of self and do not generate right views, following those evil thoughts and committing various faults. Subhuti! Because of these four causes, they develop slander towards this profound Dharma gate of Prajna Paramita. Subhuti! Therefore, all good men and good women should generate pure faith and understanding towards the true Dharma spoken by all Buddhas, and not develop contempt and slander. Slandering the true Dharma is equivalent to destroying the Dharma. If one destroys the Dharma, they will cut off their lifespan, generate karmic actions of ignorance, and should fall into hell to suffer great torment.'
Chapter Eight, Part One: Purity
At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! If there are those who follow evil teachers, are far from good roots, and are not diligent, is it extremely difficult for them to believe and understand this profound Dharma gate of Prajna Paramita?'
The Buddha told Subhuti, 'It is so, it is so! Just as you have said. Such people have little knowledge and little hearing, are far from good roots, cultivate inferior wisdom, are unable to be diligent, and also follow various evil teachers. Therefore, it is extremely difficult for them to believe and understand this profound Dharma gate.'
須菩提白佛言：「世尊！而此般若波羅蜜多法門，以何義故難信難解？」
佛言：「須菩提！色、受、想、行、識無縛無解。何以故？色自性是色故，無縛無解；受、想、行、識自性是識故，無縛無解。色前際無縛無解。何以故？前際色自性即是色故。色后際無縛無解，后際色自性即是色故。色中際無縛無解，中際色自性即是色故。受、想、行、識前後中際無縛無解。何以故？前後中際識自性即是識故。般若波羅蜜多以是義故甚深難解。」
須菩提白佛言：「世尊！般若波羅蜜多法門難信難解，如佛所說，最極甚深轉復難解。世尊！若有懈怠劣精進者、失念無智慧者，應知此等，于般若波羅蜜多法門難解難入。」
佛告須菩提：「如是，如是！如汝所言。
「複次，須菩提！色清凈故即果清凈，果清凈故即色清凈。若色清凈、若果清凈，無二無分別，無斷無壞故。受、想、行、識清凈故即果清凈，果清凈故即識清凈。若識清凈、若果清凈，無二無分別，無斷無壞故。
「複次，須菩提！色清凈故即一切智清凈，一切智清凈故即色清凈。若色清凈、若一切智清凈，無二無分別，無斷無壞故。受、想、行、識清凈故即一切智清凈，一切智清凈故即識清凈。若識清凈、若一切智清凈
【現代漢語翻譯】 現代漢語譯本： 須菩提問佛說：『世尊！這個般若波羅蜜多（智慧到彼岸）的法門，因為什麼緣故難以令人相信和理解呢？』 佛說：『須菩提！色（物質）、受（感受）、想（思維）、行（意志）、識（意識）沒有束縛也沒有解脫。為什麼呢？因為色的自性就是色，所以沒有束縛也沒有解脫；受、想、行、識的自性就是識，所以沒有束縛也沒有解脫。色的過去際沒有束縛也沒有解脫。為什麼呢？因為過去際的色的自性就是色。色的未來際沒有束縛也沒有解脫，未來際的色的自性就是色。色的現在際沒有束縛也沒有解脫，現在際的色的自性就是色。受、想、行、識的過去、未來、現在際都沒有束縛也沒有解脫。為什麼呢？因為過去、未來、現在際的識的自性就是識。般若波羅蜜多因為這個道理所以非常深奧難以理解。』 須菩提問佛說：『世尊！般若波羅蜜多法門難以令人相信和理解，就像佛所說的，最極深奧而且更加難以理解。世尊！如果有懈怠、精進力弱的人，失念沒有智慧的人，應當知道這些人對於般若波羅蜜多法門難以理解和進入。』 佛告訴須菩提說：『是這樣的，是這樣的！就像你所說的。』 『再者，須菩提！色清凈的緣故就是果（結果）清凈，果清凈的緣故就是色清凈。如果色清凈，如果果清凈，沒有二元對立，沒有分別，沒有斷滅也沒有毀壞。受、想、行、識清凈的緣故就是果清凈，果清凈的緣故就是識清凈。如果識清凈，如果果清凈，沒有二元對立，沒有分別，沒有斷滅也沒有毀壞。 『再者，須菩提！色清凈的緣故就是一切智（佛的智慧）清凈，一切智清凈的緣故就是色清凈。如果色清凈，如果一切智清凈，沒有二元對立，沒有分別，沒有斷滅也沒有毀壞。受、想、行、識清凈的緣故就是一切智清凈，一切智清凈的緣故就是識清凈。如果識清凈，如果一切智清凈
【English Translation】 English version: Subhuti said to the Buddha, 'World Honored One, why is this Dharma gate of Prajna Paramita (Perfection of Wisdom) so difficult to believe and understand?' The Buddha said, 'Subhuti, form (rupa), sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are neither bound nor liberated. Why? Because the self-nature of form is form, hence there is no binding or liberation; the self-nature of sensation, perception, mental formations, and consciousness is consciousness, hence there is no binding or liberation. The past limit of form is neither bound nor liberated. Why? Because the self-nature of form in the past limit is form. The future limit of form is neither bound nor liberated, the self-nature of form in the future limit is form. The present limit of form is neither bound nor liberated, the self-nature of form in the present limit is form. The past, future, and present limits of sensation, perception, mental formations, and consciousness are neither bound nor liberated. Why? Because the self-nature of consciousness in the past, future, and present limits is consciousness. Prajna Paramita is profound and difficult to understand because of this meaning.' Subhuti said to the Buddha, 'World Honored One, the Dharma gate of Prajna Paramita is difficult to believe and understand, and as the Buddha has said, it is most profound and even more difficult to understand. World Honored One, if there are those who are lazy and of weak diligence, who are forgetful and without wisdom, it should be known that these people will find the Dharma gate of Prajna Paramita difficult to understand and enter.' The Buddha told Subhuti, 'It is so, it is so! Just as you have said.' 'Furthermore, Subhuti, because form is pure, the result (fruit) is pure, and because the result is pure, form is pure. If form is pure, if the result is pure, there is no duality, no discrimination, no cutting off, and no destruction. Because sensation, perception, mental formations, and consciousness are pure, the result is pure, and because the result is pure, consciousness is pure. If consciousness is pure, if the result is pure, there is no duality, no discrimination, no cutting off, and no destruction.' 'Furthermore, Subhuti, because form is pure, all-knowing wisdom (Buddha's wisdom) is pure, and because all-knowing wisdom is pure, form is pure. If form is pure, if all-knowing wisdom is pure, there is no duality, no discrimination, no cutting off, and no destruction. Because sensation, perception, mental formations, and consciousness are pure, all-knowing wisdom is pure, and because all-knowing wisdom is pure, consciousness is pure. If consciousness is pure, if all-knowing wisdom is pure
，無二無分別，無斷無壞故。」
爾時，尊者舍利子白佛言：「世尊！般若波羅蜜多最上甚深。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多是大光明。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多廣大照曜。」
佛言：「性清凈故。」舍利子言：「般若波羅蜜多無和合。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多無所得。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多無所證。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多畢竟不生欲界、色界、無色界。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多畢竟不滅。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多無所了知。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多雲何無所了知？」
佛言：「舍利子！般若波羅蜜多不知色，不知受、想、行、識。何以故？色、受、想、行、識性清凈故。」
舍利子言：「般若波羅蜜多於一切智無起無作。」
佛言：「性清凈故。」
舍利子言：「般若波羅蜜多無法可取、無法可舍。」
佛言：「
【現代漢語翻譯】 現代漢語譯本 『沒有二元對立，沒有分別，沒有斷滅，也沒有毀壞。』
那時，尊者舍利子對佛說：『世尊！般若波羅蜜多（智慧的完美）是最上、最深奧的。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多是大光明。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多廣大照耀。』
佛說：『因為它的本性是清凈的。』舍利子說：『般若波羅蜜多沒有和合。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多沒有所得。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多沒有所證。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多畢竟不生於欲界（感官慾望的領域）、色界（物質的領域）、無色界（非物質的領域）。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多畢竟不滅。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多沒有所了知。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多怎麼會沒有所了知呢？』
佛說：『舍利子！般若波羅蜜多不知色（物質形態），不知受（感受）、想（概念）、行（意志）、識（意識）。為什麼呢？因為色、受、想、行、識的本性是清凈的。』
舍利子說：『般若波羅蜜多對於一切智（對一切事物的智慧）沒有生起，也沒有造作。』
佛說：『因為它的本性是清凈的。』
舍利子說：『般若波羅蜜多沒有法可以取，也沒有法可以舍。』
佛說：
【English Translation】 English version 'It is without duality, without distinction, without cessation, and without destruction.'
At that time, the venerable Shariputra said to the Buddha, 'World Honored One! The Prajnaparamita (Perfection of Wisdom) is the most supreme and profound.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita is great light.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita is vast and illuminating.'
The Buddha said, 'Because its nature is pure.' Shariputra said, 'The Prajnaparamita is without combination.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita is without attainment.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita is without realization.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita ultimately does not arise in the desire realm (realm of sensory desires), the form realm (realm of material forms), or the formless realm (realm of non-materiality).'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita ultimately does not cease.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita is without anything to be known.'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'How is it that the Prajnaparamita is without anything to be known?'
The Buddha said, 'Shariputra! The Prajnaparamita does not know form (materiality), does not know sensation, perception, mental formations, or consciousness. Why is that? Because the nature of form, sensation, perception, mental formations, and consciousness is pure.'
Shariputra said, 'The Prajnaparamita has no arising or making in relation to all-knowing wisdom (wisdom of all things).'
The Buddha said, 'Because its nature is pure.'
Shariputra said, 'The Prajnaparamita has no dharma (phenomena) to be taken, and no dharma to be abandoned.'
The Buddha said:
性清凈故。」
爾時，尊者須菩提白佛言：「世尊！我清凈故色清凈。」
佛言：「畢竟凈故。」
「我清凈故受、想、行、識清凈。」
佛言：「畢竟凈故。」
須菩提言：「我清凈故果清凈。」
佛言：「畢竟凈故。」
須菩提言：「我清凈故一切智清凈。」
佛言：「畢竟凈故。」
須菩提言：「我清凈故無所得、無所證。」
佛言：「畢竟凈故。」
須菩提言：「我無邊故色亦無邊。」
佛言：「畢竟凈故。」
須菩提言：「我無邊故受、想、行、識亦無邊。」
佛言：「畢竟凈故。」
須菩提言：「菩薩摩訶薩于般若波羅蜜多無所覺了。」
佛言：「畢竟凈故。」
須菩提言：「般若波羅蜜多非此岸、非彼岸、非中流，自性無所住。」
佛言：「畢竟凈故。」
爾時，尊者須菩提白佛言：「世尊！若菩薩摩訶薩於一切法有所分別者，即失般若波羅蜜多，即遠般若波羅蜜多。」
佛贊須菩提言：「善哉，善哉！須菩提！如是，如是！如汝所言。何以故？若於一切法起分別者，是即名相有所著故。」
須菩提白佛言：「世尊！若於所說般若波羅蜜多名中有所分別，此說為
【現代漢語翻譯】 現代漢語譯本 『因為自性清凈的緣故。』 當時，尊者須菩提對佛說：『世尊！因為我清凈的緣故，色（物質現象）也清凈。』 佛說：『因為畢竟清凈的緣故。』 『因為我清凈的緣故，受（感受）、想（概念）、行（意志）、識（意識）也清凈。』 佛說：『因為畢竟清凈的緣故。』 須菩提說：『因為我清凈的緣故，果（修行所證得的果位）也清凈。』 佛說：『因為畢竟清凈的緣故。』 須菩提說：『因為我清凈的緣故，一切智（佛陀的智慧）也清凈。』 佛說：『因為畢竟清凈的緣故。』 須菩提說：『因為我清凈的緣故，所以無所得、無所證。』 佛說：『因為畢竟清凈的緣故。』 須菩提說：『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。』 須菩提說：『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。』 須菩提說：『菩薩摩訶薩（大菩薩）對於般若波羅蜜多（智慧的完美）沒有覺察。』 佛說：『因為畢竟清凈的緣故。』 須菩提說：『般若波羅蜜多不是此岸（生死輪迴），不是彼岸（涅槃），也不是中流（兩者之間），它的自性無所住。』 佛說：『因為畢竟清凈的緣故。』 當時，尊者須菩提對佛說：『世尊！如果菩薩摩訶薩對於一切法有所分別，就會失去般若波羅蜜多，就會遠離般若波羅蜜多。』 佛讚歎須菩提說：『好啊，好啊！須菩提！正是這樣，正是這樣！正如你所說。為什麼呢？如果對於一切法生起分別，那就是因為執著于名相的緣故。』 須菩提對佛說：『世尊！如果對於所說的般若波羅蜜多的名稱有所分別，這會被說成是』
【English Translation】 English version 'Because of the purity of nature.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One, because of my purity, form (rupa) is also pure.' The Buddha said, 'Because of ultimate purity.' 'Because of my purity, feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also pure.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Because of my purity, the fruit (of practice) is also pure.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Because of my purity, all-knowing wisdom (sarvajna) is also pure.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Because of my purity, there is nothing to be attained and nothing to be realized.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Because I am boundless, form is also boundless.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Because I am boundless, feeling, perception, mental formations, and consciousness are also boundless.' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'A Bodhisattva Mahasattva (great Bodhisattva) has no awareness of Prajnaparamita (perfection of wisdom).' The Buddha said, 'Because of ultimate purity.' Subhuti said, 'Prajnaparamita is neither this shore (samsara), nor the other shore (nirvana), nor the middle stream; its nature has no abiding place.' The Buddha said, 'Because of ultimate purity.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva makes distinctions in all dharmas, they will lose Prajnaparamita and be far from Prajnaparamita.' The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! It is so, it is so! Just as you have said. Why is that? If one makes distinctions in all dharmas, it is because of attachment to names and forms.' Subhuti said to the Buddha, 'World Honored One, if one makes distinctions in the name of the Prajnaparamita that has been spoken, this is said to be'
著。」
是時，尊者舍利子謂須菩提言：「云何名為著相？」
須菩提言：「若菩薩分別色空，分別受、想、行、識空，是為著相。又若分別是過去法、是未來法、是現在法，是初發菩提心者得若干福蘊、是久修菩薩行者成幾所功德。作此分別者，名為著相。」
爾時，帝釋天主白尊者須菩提言：「以何緣故，菩薩得福蘊名為著相？」
須菩提言：「憍尸迦！若初發心菩薩以心分別此是菩提心，即以發心善根迴向阿耨多羅三藐三菩提。若能迴向即不名迴向，如是分別乃為著相。憍尸迦！若有菩薩欲令諸善男子、善女人安住菩薩乘者，應于阿耨多羅三藐三菩提，以真實法如理表示、如實教授、如所利益、如理生喜。若菩薩能以如是法示教利喜者，自無所傷，諸佛所印，諸佛所教。彼善男子、善女人亦復離著。」
爾時，佛贊須菩提言：「善哉，善哉！須菩提！汝善宣說離著法門，令諸菩薩摩訶薩於一切法不生執著。須菩提！我復為汝宣說微妙離著法門，汝當善聽，如善作意。」
須菩提白佛言：「善哉，世尊！愿為宣說。」
佛告須菩提：「若有人于如來、應供、正等正覺作有得想而生取著，此即名為大貪著法。何以故？不離諸相故。須菩提！若有菩薩於過去未來現在諸佛
【現代漢語翻譯】 現代漢語譯本 這時，尊者舍利子對須菩提說：『什麼叫做執著于相？』 須菩提說：『如果菩薩分別色（rupa，物質現象）是空，分別受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是空，這就是執著于相。又如果分別什麼是過去法、什麼是未來法、什麼是現在法，什麼是初發菩提心（bodhicitta，覺悟之心）的人得到多少福德，什麼是久修菩薩行的人成就多少功德。像這樣分別，就叫做執著于相。』 這時，帝釋天主（Indra，天神之王）對尊者須菩提說：『因為什麼緣故，菩薩得到福德反而叫做執著于相呢？』 須菩提說：『憍尸迦（Kausika，帝釋天的別名）！如果初發心的菩薩以心分別這是菩提心，就以發心的善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果能迴向就不叫做迴向，像這樣分別就是執著于相。憍尸迦！如果有菩薩想要讓善男子、善女人安住于菩薩乘，應當對於阿耨多羅三藐三菩提，以真實法如理開示、如實教導、如所利益、如理生歡喜。如果菩薩能以這樣的法開示教導並使人歡喜，自己不會受到損害，這是諸佛所印可，諸佛所教導的。那些善男子、善女人也因此能夠遠離執著。』 這時，佛讚歎須菩提說：『說得好啊，說得好啊！須菩提！你善於宣說遠離執著的方法，使諸位菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）對於一切法不生執著。須菩提！我再為你宣說微妙的遠離執著的方法，你應當好好聽，好好用心。』 須菩提對佛說：『太好了，世尊！請為我們宣說。』 佛告訴須菩提：『如果有人對於如來（tathagata，佛的稱號）、應供（arhat，值得供養的人）、正等正覺（samyak-sambuddha，完全覺悟的人）產生有所得的想法而生起執著，這就叫做大貪著法。為什麼呢？因為沒有離開諸相的緣故。須菩提！如果有菩薩對於過去、未來、現在諸佛
【English Translation】 English version At that time, the venerable Sariputra said to Subhuti, 'What is meant by being attached to appearances?' Subhuti said, 'If a Bodhisattva discriminates that form (rupa) is empty, discriminates that feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are empty, this is being attached to appearances. Furthermore, if one discriminates what is past dharma, what is future dharma, what is present dharma, how much merit a beginner in the Bodhi mind (bodhicitta) obtains, and how many merits a long-practicing Bodhisattva achieves. Making such discriminations is called being attached to appearances.' At that time, Indra (Indra, king of the gods), the lord of the gods, said to the venerable Subhuti, 'For what reason is it that a Bodhisattva obtaining merit is called being attached to appearances?' Subhuti said, 'Kausika (Kausika, another name for Indra)! If a Bodhisattva who has just generated the Bodhi mind discriminates in their mind that this is the Bodhi mind, and then dedicates the roots of goodness from this generation of mind to Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). If one is able to dedicate, it is not called dedication; such discrimination is being attached to appearances. Kausika! If there are Bodhisattvas who wish to settle good men and good women in the Bodhisattva vehicle, they should, with regard to Anuttara-samyak-sambodhi, reveal the true dharma in accordance with the principle, teach in accordance with the reality, benefit as appropriate, and generate joy in accordance with the principle. If a Bodhisattva can reveal, teach, and bring joy with such dharma, they will not harm themselves; this is what the Buddhas have approved and taught. Those good men and good women will also be free from attachment.' At that time, the Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! You have skillfully expounded the dharma of detachment, enabling all Bodhisattva-mahasattvas (bodhisattva-mahasattva, great Bodhisattvas) not to generate attachment to any dharma. Subhuti! I will further expound to you the subtle dharma of detachment; you should listen well and pay careful attention.' Subhuti said to the Buddha, 'Excellent, World Honored One! Please expound it for us.' The Buddha told Subhuti, 'If someone has the thought of attainment regarding the Tathagata (tathagata, the title of Buddha), the Arhat (arhat, one who is worthy of offerings), the Samyak-sambuddha (samyak-sambuddha, the fully enlightened one), and generates attachment, this is called the dharma of great attachment. Why? Because they have not departed from appearances. Subhuti! If there are Bodhisattvas regarding the Buddhas of the past, future, and present
世尊所有諸無漏法起隨喜心，以此隨喜善根迴向阿耨多羅三藐三菩提者，亦即是著。何以故？須菩提！諸法非過去未來現在可得，彼隨喜心亦非三世。當以何心隨喜何法？是故當知，一切法無相，無見無聞，無覺無知。」
須菩提白佛言：「世尊！諸法性甚深。」
佛言：「離種種性。」
須菩提言：「般若波羅蜜多性甚深。」
佛言：「般若波羅蜜多自性清凈，離種種性。」
須菩提言：「般若波羅蜜多離性，我今敬禮。」
佛言：「一切法離性。須菩提！由一切法離性故即般若波羅蜜多離性。何以故？如來、應供、正等正覺如實證得一切法無性。」
須菩提白佛言：「世尊！如來、應供、正等正覺證法無性耶？」
佛告須菩提：「無性亦非無性。彼一切法若性若無性，和合一相所謂無相。須菩提！是故諸佛如是證得彼一切法。何以故？諸佛法眼無分別故，一切法性唯一無二。彼一切法，若性非性所謂無性。彼無性性是名一性，即此一性亦不可得。須菩提！若菩薩如是了知者，得離諸著。」
須菩提白佛言：「世尊！般若波羅蜜多最上甚深。」
佛言：「如虛空甚深即般若波羅蜜多甚深。」
須菩提言：「般若波羅蜜多難知。」
佛言
【現代漢語翻譯】 現代漢語譯本： 『世尊，如果有人對所有佛陀的無漏法（指沒有煩惱和執著的清凈法）生起隨喜心，並以此隨喜的善根迴向于阿耨多羅三藐三菩提（無上正等正覺），這仍然是一種執著。』為什麼呢？須菩提！因為一切法都不是過去、未來、現在可以得到的，這種隨喜心也不是屬於三世的。應當用什麼樣的心去隨喜什麼樣的法呢？所以應當知道，一切法都沒有自性，沒有可見、可聞、可覺、可知的實體。 須菩提對佛說：『世尊，一切法的本性非常深奧。』 佛說：『它超越了各種各樣的本性。』 須菩提說：『般若波羅蜜多（以智慧到達彼岸）的本性非常深奧。』 佛說：『般若波羅蜜多自性清凈，超越了各種各樣的本性。』 須菩提說：『般若波羅蜜多超越了本性，我現在向它敬禮。』 佛說：『一切法都超越了本性。須菩提！正因為一切法都超越了本性，所以般若波羅蜜多也超越了本性。為什麼呢？如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人）如實地證悟到一切法都沒有自性。』 須菩提對佛說：『世尊，如來、應供、正等正覺證悟到法沒有自性嗎？』 佛告訴須菩提：『無自性也不是沒有自性。一切法，無論是自性還是無自性，都和合為一相，那就是無相。須菩提！所以諸佛是這樣證悟一切法的。為什麼呢？因為諸佛的法眼沒有分別，一切法的本性是唯一無二的。一切法，無論是自性還是非自性，都稱為無自性。這種無自性的本性稱為一性，而這一性也是不可得的。須菩提！如果菩薩這樣瞭解，就能脫離一切執著。』 須菩提對佛說：『世尊，般若波羅蜜多是最上最深奧的。』 佛說：『就像虛空一樣深奧，般若波羅蜜多也是這樣深奧。』 須菩提說：『般若波羅蜜多難以理解。』 佛說：
【English Translation】 English version: 'World Honored One, if someone generates a mind of rejoicing in all the unconditioned dharmas (pure teachings free from defilements and attachments) of the Buddhas, and dedicates the merit of this rejoicing to Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is still an attachment.' Why is that? Subhuti! Because all dharmas are not attainable in the past, future, or present, and this mind of rejoicing is also not of the three times. With what mind should one rejoice in what dharma? Therefore, it should be known that all dharmas have no self-nature, no form to be seen, no sound to be heard, no sensation to be felt, and no object to be known. Subhuti said to the Buddha, 'World Honored One, the nature of all dharmas is very profound.' The Buddha said, 'It is beyond all kinds of natures.' Subhuti said, 'The nature of Prajnaparamita (perfection of wisdom) is very profound.' The Buddha said, 'The self-nature of Prajnaparamita is pure, beyond all kinds of natures.' Subhuti said, 'Prajnaparamita is beyond nature, I now pay homage to it.' The Buddha said, 'All dharmas are beyond nature. Subhuti! Because all dharmas are beyond nature, therefore Prajnaparamita is also beyond nature. Why is that? The Tathagata (title of the Buddha), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) has truly realized that all dharmas have no self-nature.' Subhuti said to the Buddha, 'World Honored One, has the Tathagata, Arhat, Samyak-sambuddha realized that dharmas have no self-nature?' The Buddha told Subhuti, 'No self-nature is also not no self-nature. All dharmas, whether they have self-nature or no self-nature, are unified into one characteristic, which is no characteristic. Subhuti! Therefore, the Buddhas realize all dharmas in this way. Why is that? Because the Dharma-eye of the Buddhas has no discrimination, the nature of all dharmas is unique and non-dual. All dharmas, whether they have self-nature or no self-nature, are called no self-nature. This nature of no self-nature is called one nature, and this one nature is also unattainable. Subhuti! If a Bodhisattva understands in this way, they will be free from all attachments.' Subhuti said to the Buddha, 'World Honored One, Prajnaparamita is the most supreme and profound.' The Buddha said, 'Just as the emptiness of space is profound, so too is Prajnaparamita profound.' Subhuti said, 'Prajnaparamita is difficult to understand.' The Buddha said:
：「無知者故。」
須菩提言：「般若波羅蜜多不可思議。」
佛言：「非心所知，出過心數故。」
須菩提言：「般若波羅蜜多離諸所作。」
佛言：「作者不可得故。」
須菩提白佛言：「世尊！菩薩摩訶薩當云何行般若波羅蜜多？」
佛言：「若菩薩摩訶薩不行於色是行般若波羅蜜多，不行受、想、行、識是行般若波羅蜜多；不行色無常是行般若波羅蜜多，不行受、想、行、識無常是行般若波羅蜜多；不行色空是行般若波羅蜜多，不行受、想、行、識空是行般若波羅蜜多；不行色滿足不滿足相是行般若波羅蜜多。何以故？若行色滿足不滿足相即非色。不行受、想、行、識滿足不滿足相是行般若波羅蜜多。何以故？若行受、想、行、識滿足不滿足相即非識。若如是不行諸法，是名行般若波羅蜜多。」
爾時，尊者須菩提白佛言：「希有，世尊！善為諸菩薩摩訶薩于著法中說無著法。」
佛言：「若不行色有著無著是行般若波羅蜜多，不行受、想、行、識有著無著是行般若波羅蜜多；不行眼觸乃至不行意觸為緣所生諸受有著無著是行般若波羅蜜多；不行地界乃至不行識界有著無著是行般若波羅蜜多；不行佈施、持戒、忍辱、精進、禪定、智慧諸波羅蜜多有著無著
【現代漢語翻譯】 現代漢語譯本： 『因為無知。』 須菩提說：『般若波羅蜜多（智慧的完美）不可思議。』 佛說：『不是心所能瞭解的，因為它超越了心的範疇。』 須菩提說：『般若波羅蜜多超越了一切造作。』 佛說：『因為作者是不可得的。』 須菩提問佛：『世尊！菩薩摩訶薩（偉大的菩薩）應當如何修行般若波羅蜜多？』 佛說：『如果菩薩摩訶薩不執著於色（物質現象）而行，這就是修行般若波羅蜜多；不執著于受（感受）、想（概念）、行（意志）、識（意識）而行，這就是修行般若波羅蜜多；不執著於色無常而行，這就是修行般若波羅蜜多；不執著于受、想、行、識無常而行，這就是修行般若波羅蜜多；不執著於色空而行，這就是修行般若波羅蜜多；不執著于受、想、行、識空而行，這就是修行般若波羅蜜多；不執著於色圓滿或不圓滿的相而行，這就是修行般若波羅蜜多。為什麼呢？如果執著於色圓滿或不圓滿的相，那就不是色了。不執著于受、想、行、識圓滿或不圓滿的相而行，這就是修行般若波羅蜜多。為什麼呢？如果執著于受、想、行、識圓滿或不圓滿的相，那就不是識了。如果這樣不執著於一切法，就叫做修行般若波羅蜜多。』 這時，尊者須菩提對佛說：『稀有啊，世尊！您善於為諸菩薩摩訶薩在執著法中說不執著法。』 佛說：『如果不執著於色有執著或無執著而行，這就是修行般若波羅蜜多；不執著于受、想、行、識有執著或無執著而行，這就是修行般若波羅蜜多；不執著于眼觸乃至意觸為緣所生的諸受有執著或無執著而行，這就是修行般若波羅蜜多；不執著于地界乃至識界有執著或無執著而行，這就是修行般若波羅蜜多；不執著于佈施、持戒、忍辱、精進、禪定、智慧等諸波羅蜜多有執著或無執著而行，這就是修行般若波羅蜜多。』
【English Translation】 English version: 'Because of ignorance.' Subhuti said, 'Prajnaparamita (the perfection of wisdom) is inconceivable.' The Buddha said, 'It is not knowable by the mind, because it transcends the realm of the mind.' Subhuti said, 'Prajnaparamita is beyond all actions.' The Buddha said, 'Because the doer is unattainable.' Subhuti asked the Buddha, 'World Honored One! How should a Bodhisattva Mahasattva (a great Bodhisattva) practice Prajnaparamita?' The Buddha said, 'If a Bodhisattva Mahasattva practices without clinging to form (material phenomena), this is practicing Prajnaparamita; practicing without clinging to sensation, perception, volition, and consciousness, this is practicing Prajnaparamita; practicing without clinging to the impermanence of form, this is practicing Prajnaparamita; practicing without clinging to the impermanence of sensation, perception, volition, and consciousness, this is practicing Prajnaparamita; practicing without clinging to the emptiness of form, this is practicing Prajnaparamita; practicing without clinging to the emptiness of sensation, perception, volition, and consciousness, this is practicing Prajnaparamita; practicing without clinging to the aspect of form being complete or incomplete, this is practicing Prajnaparamita. Why? If one clings to the aspect of form being complete or incomplete, that is not form. Practicing without clinging to the aspect of sensation, perception, volition, and consciousness being complete or incomplete, this is practicing Prajnaparamita. Why? If one clings to the aspect of sensation, perception, volition, and consciousness being complete or incomplete, that is not consciousness. If one practices without clinging to all dharmas in this way, this is called practicing Prajnaparamita.' At that time, the Venerable Subhuti said to the Buddha, 'It is rare, World Honored One! You are skilled in teaching the non-clinging dharma within the clinging dharma for the Bodhisattva Mahasattvas.' The Buddha said, 'If one practices without clinging to form as having clinging or non-clinging, this is practicing Prajnaparamita; practicing without clinging to sensation, perception, volition, and consciousness as having clinging or non-clinging, this is practicing Prajnaparamita; practicing without clinging to the sensations arising from eye contact to mind contact as having clinging or non-clinging, this is practicing Prajnaparamita; practicing without clinging to the earth element to the consciousness element as having clinging or non-clinging, this is practicing Prajnaparamita; practicing without clinging to the perfections of giving, morality, patience, diligence, meditation, and wisdom as having clinging or non-clinging, this is practicing Prajnaparamita.'
是行般若波羅蜜多；不行三十七菩提分法及佛十力、四無所畏、十八不共諸功德聚有著無著是行般若波羅蜜多；不行須陀洹、斯陀含、阿那含、阿羅漢、緣覺、如來有著無著是行般若波羅蜜多；不行一切智有著無著是行般若波羅蜜多。須菩提！若菩薩摩訶薩能如是於色不生著，受、想、行、識不生著；眼觸乃至意觸為緣所生諸受不生著；地界乃至識界不生著；佈施、持戒、忍辱、精進、禪定、智慧諸波羅蜜多不生著；三十七菩提分法及佛十力、四無所畏、十八不共諸功德聚皆不生著；須陀洹、斯陀含、阿那含、阿羅漢、緣覺、如來乃至一切智亦不生著。何以故？一切法無縛無解，出過諸著，是故得名離著無礙一切智。須菩提！諸菩薩摩訶薩應如是行般若波羅蜜多。」
須菩提白佛言：「希有，世尊！般若波羅蜜多是甚深法。若說不增，不說亦不減，說亦不減，不說亦不增。」
佛贊須菩提言：「善哉，善哉！須菩提！如是，如是！若如來、應供、正等正覺盡其壽量稱讚虛空，而彼虛空贊亦不增，不讚亦不減，贊亦不減，不讚亦不增。譬如稱讚幻所化人，贊亦不喜，不讚亦不恚，贊亦不增，不讚亦不減。須菩提！諸法性如是，離說非說，不增不減。」
須菩提白佛言：「世尊！般若波羅蜜多廣大甚深
【現代漢語翻譯】 現代漢語譯本：
「如果修行時不執著於色（物質現象），不執著於三十七道品（菩提分法，即三十七種有助於達到覺悟的修行方法），不執著于佛的十力（如來所具有的十種力量）、四無所畏（佛的四種無所畏懼的自信）、十八不共法（佛獨有的十八種功德），這就是在修行般若波羅蜜多（通過智慧到達彼岸的修行方法）。如果修行時不執著于須陀洹（初果，入流者）、斯陀含（二果，一來者）、阿那含（三果，不還者）、阿羅漢（四果，無生者）、緣覺（辟支佛，獨自覺悟者）、如來（佛），這就是在修行般若波羅蜜多。如果修行時不執著於一切智（佛的智慧），這就是在修行般若波羅蜜多。
須菩提！如果菩薩摩訶薩（大菩薩）能夠這樣對色不生執著，對受（感受）、想（概念）、行（意志）、識（意識）不生執著；對眼觸乃至意觸所產生的各種感受不生執著；對地界乃至識界不生執著；對佈施、持戒、忍辱、精進、禪定、智慧等波羅蜜多不生執著；對三十七道品以及佛的十力、四無所畏、十八不共法都不生執著；對須陀洹、斯陀含、阿那含、阿羅漢、緣覺、如來乃至一切智也不生執著。為什麼呢？因為一切法既沒有束縛也沒有解脫，超越了一切執著，所以才被稱為離執無礙的一切智。須菩提！諸位菩薩摩訶薩應當這樣修行般若波羅蜜多。」
須菩提對佛說：「世尊！真是稀有啊！般若波羅蜜多是如此深奧的法。如果說它會增加，那是不對的；如果說它不會減少，那也是不對的；如果說它會減少，那也是不對的；如果說它不會增加，那也是不對的。」
佛讚歎須菩提說：「說得好啊，說得好啊！須菩提！正是這樣，正是這樣！如果如來、應供（值得供養者）、正等正覺（完全覺悟者）用盡其壽命來稱讚虛空，虛空也不會因為讚美而增加，也不會因為不讚美而減少，讚美也不會減少，不讚美也不會增加。譬如稱讚幻術所變的人，被讚美也不會高興，不被讚美也不會生氣，讚美也不會增加，不讚美也不會減少。須菩提！諸法的本性就是這樣，超越了說與不說，不增不減。」
須菩提對佛說：「世尊！般若波羅蜜多廣大而深奧。」 English version:
'Practicing Prajna Paramita (Perfection of Wisdom) means not being attached to form (rupa), not being attached to the thirty-seven factors of enlightenment (bodhipaksa-dharma), not being attached to the ten powers of a Buddha (tathagata-bala), the four fearlessnesses (vaisaradyani), and the eighteen unique qualities of a Buddha (avenika-buddha-dharma). Practicing Prajna Paramita means not being attached to a Srotapanna (stream-enterer), a Sakrdagamin (once-returner), an Anagamin (non-returner), an Arhat (worthy one), a Pratyekabuddha (solitary buddha), or a Tathagata (Buddha). Practicing Prajna Paramita means not being attached to omniscience (sarvajna).
Subhuti, if a Bodhisattva Mahasattva (great bodhisattva) can thus not be attached to form, not be attached to feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana); not be attached to the various feelings arising from eye contact to mind contact; not be attached to the earth element to the consciousness element; not be attached to the perfections of giving (dana), morality (sila), patience (ksanti), effort (virya), meditation (dhyana), and wisdom (prajna); not be attached to the thirty-seven factors of enlightenment, the ten powers of a Buddha, the four fearlessnesses, and the eighteen unique qualities of a Buddha; not be attached to a Srotapanna, a Sakrdagamin, an Anagamin, an Arhat, a Pratyekabuddha, a Tathagata, or even omniscience. Why is this so? Because all dharmas (phenomena) are neither bound nor liberated, they transcend all attachments, therefore it is called unobstructed omniscience free from attachments. Subhuti, Bodhisattva Mahasattvas should practice Prajna Paramita in this way.'
Subhuti said to the Buddha, 'It is rare, World Honored One! Prajna Paramita is a very profound dharma. If it is said to increase, that is not correct; if it is said not to decrease, that is also not correct; if it is said to decrease, that is not correct; if it is said not to increase, that is also not correct.'
The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! It is so, it is so! If a Tathagata, an Arhat (worthy of offerings), a Samyaksambuddha (perfectly enlightened one) were to praise space for the duration of their life, space would not increase because of praise, nor decrease because of lack of praise, praise would not decrease, and lack of praise would not increase. It is like praising a person created by illusion, being praised they would not be happy, not being praised they would not be angry, praise would not increase them, and lack of praise would not decrease them. Subhuti! The nature of all dharmas is like this, beyond saying and not saying, neither increasing nor decreasing.'
Subhuti said to the Buddha, 'World Honored One! Prajna Paramita is vast and profound.'
【English Translation】 'Practicing Prajna Paramita means not being attached to form, not being attached to the thirty-seven factors of enlightenment, not being attached to the ten powers of a Buddha, the four fearlessnesses, and the eighteen unique qualities of a Buddha. Practicing Prajna Paramita means not being attached to a Srotapanna, a Sakrdagamin, an Anagamin, an Arhat, a Pratyekabuddha, or a Tathagata. Practicing Prajna Paramita means not being attached to omniscience. Subhuti, if a Bodhisattva Mahasattva can thus not be attached to form, not be attached to feeling, perception, mental formations, and consciousness; not be attached to the various feelings arising from eye contact to mind contact; not be attached to the earth element to the consciousness element; not be attached to the perfections of giving, morality, patience, effort, meditation, and wisdom; not be attached to the thirty-seven factors of enlightenment, the ten powers of a Buddha, the four fearlessnesses, and the eighteen unique qualities of a Buddha; not be attached to a Srotapanna, a Sakrdagamin, an Anagamin, an Arhat, a Pratyekabuddha, a Tathagata, or even omniscience. Why is this so? Because all dharmas are neither bound nor liberated, they transcend all attachments, therefore it is called unobstructed omniscience free from attachments. Subhuti, Bodhisattva Mahasattvas should practice Prajna Paramita in this way.' Subhuti said to the Buddha, 'It is rare, World Honored One! Prajna Paramita is a very profound dharma. If it is said to increase, that is not correct; if it is said not to decrease, that is also not correct; if it is said to decrease, that is not correct; if it is said not to increase, that is also not correct.' The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! It is so, it is so! If a Tathagata, an Arhat, a Samyaksambuddha were to praise space for the duration of their life, space would not increase because of praise, nor decrease because of lack of praise, praise would not decrease, and lack of praise would not increase. It is like praising a person created by illusion, being praised they would not be happy, not being praised they would not be angry, praise would not increase them, and lack of praise would not decrease them. Subhuti! The nature of all dharmas is like this, beyond saying and not saying, neither increasing nor decreasing.' Subhuti said to the Buddha, 'World Honored One! Prajna Paramita is vast and profound.'
，菩薩摩訶薩所行甚難。譬如虛空無動無轉，無相無作，般若波羅蜜多亦復如是。世尊！菩薩為眾生故，被大鎧甲而作莊嚴。何以故？菩薩為欲成就阿耨多羅三藐三菩提果度諸眾生，是故修學般若波羅蜜多。世尊！如人被甲與彼虛空共相鬥戰，而彼虛空本來平等、法界平等、眾生平等，而諸菩薩雖復勇猛成就精進波羅蜜多，畢竟不能戰空得勝。是故諸菩薩摩訶薩難行般若波羅蜜多。」
爾時，帝釋天主白尊者須菩提言：「若如是者，即般若波羅蜜多行而無所生，云何相應？」
須菩提言：「憍尸迦！如虛空行所生，般若波羅蜜多行亦如是生。憍尸迦！諸菩薩摩訶薩欲學般若波羅蜜多行者，當如虛空行。如是學者，是即相應。」
爾時，會中有一苾芻聞是法已從座而起，合掌向佛作如是言：「般若波羅蜜多，無少法可生、無少法可滅，是故我今敬禮般若波羅蜜多。」
佛說佛母出生三法藏般若波羅蜜多經卷第八 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第九
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯清凈品第八之二
爾時，帝釋天主白佛言：「世尊！若有人受持此般若波羅
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（偉大的菩薩）所修行的道是極其艱難的。譬如虛空，它不動不轉，沒有形相，也沒有造作，般若波羅蜜多（以智慧到達彼岸）也是如此。世尊！菩薩爲了眾生的緣故，披上堅固的鎧甲來莊嚴自己。為什麼呢？因為菩薩想要成就阿耨多羅三藐三菩提果（無上正等正覺的果位），度化一切眾生，所以修學般若波羅蜜多。世尊！就像有人披上鎧甲與虛空戰鬥，而虛空本來是平等、法界（宇宙萬法）平等、眾生平等的，即使菩薩勇猛精進，成就精進波羅蜜多（精進到達彼岸），最終也不能戰勝虛空。因此，諸位菩薩摩訶薩修行般若波羅蜜多是極其艱難的。 這時，帝釋天主（天神之王）對尊者須菩提說：『如果像您說的那樣，般若波羅蜜多的修行是無所生起的，那又如何相應呢？』 須菩提說：『憍尸迦（帝釋天的別名）！就像虛空的執行所生起的那樣，般若波羅蜜多的修行也是如此生起的。憍尸迦！諸位菩薩摩訶薩想要學習般若波羅蜜多的修行，應當像虛空一樣執行。像這樣學習，就是相應。』 這時，會中有一位比丘（出家僧人）聽聞此法后，從座位上站起來，合掌向佛說：『般若波羅蜜多，沒有少許法可以生起，也沒有少許法可以滅去，因此我今天恭敬禮拜般若波羅蜜多。』 佛說佛母出生三法藏般若波羅蜜多經卷第八 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經 佛說佛母出生三法藏般若波羅蜜多經卷第九 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯清凈品第八之二 這時，帝釋天主對佛說：『世尊！如果有人受持這部般若波羅蜜多』
【English Translation】 English version: The practice of the Bodhisattva Mahasattva (great Bodhisattva) is extremely difficult. It is like the void, which is unmoving and unchanging, without form or action; the Prajna Paramita (perfection of wisdom) is also like this. World Honored One! Bodhisattvas, for the sake of sentient beings, adorn themselves with great armor. Why is this? Because Bodhisattvas wish to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment) and liberate all sentient beings, therefore they cultivate the Prajna Paramita. World Honored One! It is like a person who puts on armor to fight against the void, but the void is originally equal, the Dharma realm (the universe and all its phenomena) is equal, and sentient beings are equal. Even if Bodhisattvas are courageous and diligent, achieving the Paramita of diligence (perfection of diligence), they ultimately cannot defeat the void. Therefore, the practice of the Prajna Paramita by Bodhisattva Mahasattvas is extremely difficult. At that time, Sakra, Lord of the Devas (king of the gods), said to the Venerable Subhuti: 'If it is as you say, that the practice of Prajna Paramita is without arising, then how can it be in accordance?' Subhuti said: 'Kausika (another name for Sakra)! Just as the movement of the void arises, so too does the practice of Prajna Paramita arise. Kausika! Those Bodhisattva Mahasattvas who wish to learn the practice of Prajna Paramita should act like the void. To learn in this way is to be in accordance.' At that time, a Bhikshu (monk) in the assembly, having heard this Dharma, arose from his seat, put his palms together, and said to the Buddha: 'Prajna Paramita, there is no dharma that can arise, and no dharma that can cease, therefore I now respectfully bow to Prajna Paramita.' The Sutra of the Mother of Buddhas, the Prajna Paramita, Which Gives Birth to the Three Treasuries, Volume Eight Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Mother of Buddhas, the Prajna Paramita, Which Gives Birth to the Three Treasuries The Sutra of the Mother of Buddhas, the Prajna Paramita, Which Gives Birth to the Three Treasuries, Volume Nine Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, and Purple-Robed Minister, by Imperial Decree, during the Western Translation of Sutras, Chapter Eight, Part Two, On Purity At that time, Sakra, Lord of the Devas, said to the Buddha: 'World Honored One! If someone upholds this Prajna Paramita'
蜜多法門者，我當守護其人及此法門。」
時，尊者須菩提謂帝釋天主言：「憍尸迦！汝見有法可守護耶？」
帝釋天主言：「不也，須菩提！」
時，須菩提言：「天主！若菩薩摩訶薩如所說般若波羅蜜多如理而行隨順相應者，是即名為真實守護。若時遠離般若波羅蜜多，於一切處即為人及非人伺得其便。複次，憍尸迦！若菩薩摩訶薩為欲守護般若波羅蜜多者，當如守護虛空，是為行般若波羅蜜多。憍尸迦！于汝意云何？彼呼聲響能守護耶？」
帝釋天主言：「尊者須菩提！彼呼聲響不能守護。」
須菩提言：「如是，如是！憍尸迦！當知一切法如呼聲響。若如是知，即于諸法無所觀、無所示、無所生、無所得。是為菩薩摩訶薩行般若波羅蜜多。」
爾時，三千大千世界一一界中，從四大王天乃至大梵王天，彼彼所有娑婆界主大梵天王、帝釋天主並余天子，以佛威神加持力故，即時各各來詣佛所，頭面著地禮世尊足，右繞三匝退住一面。
是時，世尊以威神力，令彼一切梵王、帝釋及諸梵眾，並餘四天王天諸天子等，各各得見千佛世尊，于諸方處一一如應宣說般若波羅蜜多法門，如是名句文皆同一說相，所有般若波羅蜜多法門品類章句皆悉無異，彼受法者皆名須菩提，
【現代漢語翻譯】 現代漢語譯本 『如果有人修習般若波羅蜜多（Prajnaparamita，意為智慧的完美）法門，我應當守護這個人以及這個法門。』 當時，尊者須菩提（Subhuti）對帝釋天主（Indra，也稱憍尸迦，Kausika）說：『憍尸迦！你認為有什麼法是可以被守護的嗎？』 帝釋天主說：『不，須菩提！』 當時，須菩提說：『天主！如果菩薩摩訶薩（Bodhisattva-mahasattva，意為偉大的菩薩）像所說的那樣，按照般若波羅蜜多如理而行，隨順相應，這才是真正的守護。如果遠離般若波羅蜜多，在任何地方都會被人或非人找到機會加害。此外，憍尸迦！如果菩薩摩訶薩想要守護般若波羅蜜多，應當像守護虛空一樣，這才是修行般若波羅蜜多。憍尸迦！你認為怎麼樣？呼喊的聲音能夠被守護嗎？』 帝釋天主說：『尊者須菩提！呼喊的聲音不能被守護。』 須菩提說：『是的，是的！憍尸迦！應當知道一切法都像呼喊的聲音一樣。如果這樣理解，那麼對於諸法就沒有什麼可觀察的、沒有什麼可指示的、沒有什麼可產生的、沒有什麼可獲得的。這就是菩薩摩訶薩修行般若波羅蜜多。』 那時，三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）的每一個世界中，從四大王天（Caturmaharajika-deva，四大天王所居之天）直到大梵王天（Mahabrahma-deva，色界初禪天之主），那些娑婆世界（Saha-lokadhatu，我們所處的這個世界）的梵天王、帝釋天主以及其他天子，因為佛陀的威神加持力，立即各自來到佛陀所在之處，頭面觸地禮拜世尊的腳，右繞三圈後退到一邊站立。 這時，世尊以威神力，讓所有梵天王、帝釋天以及梵眾，還有四天王天的諸天子等，各自都看到千佛世尊，在各個地方一一如應宣說般若波羅蜜多法門，這些名句文都以相同的說法形式出現，所有般若波羅蜜多法門的品類章句都完全相同，那些接受佛法的人都名為須菩提。
【English Translation】 English version 'If there is someone who practices the Dharma of Prajnaparamita (Perfection of Wisdom), I shall protect that person and this Dharma.' At that time, the Venerable Subhuti said to Lord Indra (also known as Kausika): 'Kausika! Do you see any Dharma that can be protected?' Lord Indra said: 'No, Subhuti!' At that time, Subhuti said: 'Lord! If a Bodhisattva-mahasattva (Great Bodhisattva) practices according to the Prajnaparamita as it is taught, in accordance with its principles, that is true protection. If one is separated from Prajnaparamita, then in all places, beings, both human and non-human, will find opportunities to harm them. Furthermore, Kausika! If a Bodhisattva-mahasattva wishes to protect Prajnaparamita, they should protect it as they would protect space; this is practicing Prajnaparamita. Kausika! What do you think? Can a sound be protected?' Lord Indra said: 'Venerable Subhuti! A sound cannot be protected.' Subhuti said: 'So it is, so it is! Kausika! You should know that all Dharmas are like sounds. If one understands this, then with regard to all Dharmas, there is nothing to observe, nothing to indicate, nothing to produce, and nothing to obtain. This is how a Bodhisattva-mahasattva practices Prajnaparamita.' At that time, in each of the worlds of the Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm), from the Caturmaharajika-deva (Heaven of the Four Great Kings) up to the Mahabrahma-deva (Heaven of the Great Brahma), those Brahma Kings, Lord Indra, and other Devas of the Saha-lokadhatu (our world), by the power of the Buddha's majestic blessing, immediately came to where the Buddha was, bowed their heads to the ground at the feet of the World Honored One, circumambulated him three times, and then stood to one side. At this time, the World Honored One, by his majestic power, caused all the Brahma Kings, Indra, and the Brahma assembly, as well as the Devas of the Caturmaharajika-deva, to each see a thousand Buddhas, each in their respective places, expounding the Dharma of Prajnaparamita. These names, phrases, and words all appeared in the same form of expression. All the categories and chapters of the Prajnaparamita Dharma were exactly the same, and those who received the Dharma were all named Subhuti.
其請問者亦如帝釋天主。
爾時，佛告彼諸梵王、帝釋天主等言：「汝等於此地方今見諸佛如是宣說般若波羅蜜多法門，所有慈氏菩薩摩訶薩，當成阿耨多羅三藐三菩提果已，於此地方亦復如是宣說般若波羅蜜多法門。」
嘆勝品第九
爾時，尊者須菩提白佛言：「世尊！般若波羅蜜多甚深微妙，于其名中畢竟不可得，非彼語言而能宣說，如般若波羅蜜多名不可得故，般若波羅蜜多法亦不可得。而此般若波羅蜜多，名字及法無二差別，皆無所生、俱不可得。世尊！如佛所言，慈氏菩薩摩訶薩當成阿耨多羅三藐三菩提果已，於此地方亦復如是宣說般若波羅蜜多者，此法甚深，彼云何說？」
爾時，佛告尊者須菩提言：「彼慈氏菩薩摩訶薩當成阿耨多羅三藐三菩提果已，於此地方說般若波羅蜜多時，不說色若常若無常、若解若縛，不說受、想、行、識若常若無常、若解若縛。說色、受、想、行、識畢竟清凈。須菩提！彼菩薩以如是名句文，如實宣說般若波羅蜜多。」
爾時，須菩提白佛言：「世尊！般若波羅蜜多清凈。」
佛言：「須菩提！色清凈故，般若波羅蜜多清凈。受、想、行、識清凈故，般若波羅蜜多清凈。色不生不滅、不著煩惱、不出世間故清凈，般若波羅蜜多亦如是清
【現代漢語翻譯】 現代漢語譯本：提問的人也如同帝釋天主（Indra，天神之王）。 那時，佛陀告訴那些梵天王（Brahma，創造之神）和帝釋天主等說：『你們在此處現在見到諸佛如此宣說般若波羅蜜多（Prajnaparamita，智慧的完美）法門，所有慈氏菩薩（Maitreya Bodhisattva，未來佛）摩訶薩（Mahasattva，偉大的菩薩），當成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）果位后，也會在此處如此宣說般若波羅蜜多法門。』 讚歎殊勝品第九 那時，尊者須菩提（Subhuti，佛陀的弟子）對佛陀說：『世尊！般若波羅蜜多甚深微妙，它的名字本身畢竟不可得，不是語言所能宣說的。因為般若波羅蜜多的名字不可得，所以般若波羅蜜多的法也同樣不可得。而這般若波羅蜜多，名字和法沒有二致，都是無所生、都不可得的。世尊！正如佛所說，慈氏菩薩摩訶薩當成就阿耨多羅三藐三菩提果位后，也會在此處如此宣說般若波羅蜜多，這個法如此深奧，他將如何宣說呢？』 那時，佛陀告訴尊者須菩提說：『那位慈氏菩薩摩訶薩當成就阿耨多羅三藐三菩提果位后，在此處宣說般若波羅蜜多時，不會說色（Rupa，物質）是常還是無常，是解脫還是束縛，也不會說受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）是常還是無常，是解脫還是束縛。他會說色、受、想、行、識畢竟清凈。須菩提！那位菩薩會用這樣的名句文，如實宣說般若波羅蜜多。』 那時，須菩提對佛陀說：『世尊！般若波羅蜜多是清凈的。』 佛陀說：『須菩提！因為色清凈，所以般若波羅蜜多清凈。因為受、想、行、識清凈，所以般若波羅蜜多清凈。因為色不生不滅、不執著煩惱、不超出世間所以清凈，般若波羅蜜多也是如此清凈。』
【English Translation】 English version: The one who asks is also like Indra (the lord of gods). At that time, the Buddha said to those Brahma Kings (creator gods), Indra, and others: 『You see here now that the Buddhas are proclaiming the Dharma of Prajnaparamita (the perfection of wisdom) in this way. All the Bodhisattvas Mahasattvas (great beings) like Maitreya Bodhisattva (the future Buddha), when they attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), will also proclaim the Dharma of Prajnaparamita in this place.』 Chapter Nine: Praise of Superiority At that time, the venerable Subhuti (a disciple of the Buddha) said to the Buddha: 『World Honored One! Prajnaparamita is profoundly subtle, its name is ultimately unattainable, and it cannot be proclaimed by language. Because the name of Prajnaparamita is unattainable, the Dharma of Prajnaparamita is also unattainable. And this Prajnaparamita, its name and Dharma are not different, both are unproduced and unattainable. World Honored One! As the Buddha said, when Maitreya Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi, he will also proclaim Prajnaparamita in this place. This Dharma is so profound, how will he proclaim it?』 At that time, the Buddha said to the venerable Subhuti: 『When that Maitreya Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi and proclaims Prajnaparamita in this place, he will not say that Rupa (form) is permanent or impermanent, liberated or bound. He will not say that Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) are permanent or impermanent, liberated or bound. He will say that Rupa, Vedana, Samjna, Samskara, and Vijnana are ultimately pure. Subhuti! That Bodhisattva will proclaim Prajnaparamita truthfully with such words and phrases.』 At that time, Subhuti said to the Buddha: 『World Honored One! Prajnaparamita is pure.』 The Buddha said: 『Subhuti! Because Rupa is pure, Prajnaparamita is pure. Because Vedana, Samjna, Samskara, and Vijnana are pure, Prajnaparamita is pure. Because Rupa is neither born nor destroyed, not attached to afflictions, and does not transcend the world, it is pure. Prajnaparamita is also pure in this way.』
凈。受、想、行、識不生不滅、不著煩惱、不出世間故清凈，般若波羅蜜多亦如是清凈。色無染故，般若波羅蜜多清凈，受、想、行、識無染故，般若波羅蜜多清凈；一切法無染故，般若波羅蜜多清凈；虛空清凈故，般若波羅蜜多清凈；一切法如虛空、如聲響故清凈，般若波羅蜜多亦如是清凈。」
爾時，尊者須菩提白佛言：「世尊！若有善男子、善女人，於此般若波羅蜜多法門發清凈心，聽受讀誦、為人演說，當知是人得大善利，眼、耳、鼻、舌、身根清凈，離諸病苦，一切惡毒不能傷害，壽命增長無中夭難。常得千天子眾或時導前或時從后，於一切處密為守護。世尊！諸持法者善男子、善女人，應于白月八日、十四日、十五日，清凈身語心業，于諸方處讀誦此般若波羅蜜多法門，或為他人解說其義。當知是善男子、善女人得福甚多。」
佛告須菩提言：「如是，如是！如汝所說。若有善男子、善女人，於一切處讀誦解說此般若波羅蜜多法門時，常有千天子眾往彼持法人所，為欲聽受正法大利益故密護其人。何以故？此般若波羅蜜多法門，于天上人間為最勝寶。以是緣故，善男子、善女人能受持者，得福甚多。
「複次，須菩提！若有受持讀誦解說此甚深般若波羅蜜多法門者，于現世中得大善利
【現代漢語翻譯】 現代漢語譯本： 『凈』。受（感受）、想（思維）、行（意志）、識（認知）不生不滅，不執著于煩惱，不脫離世間，因此清凈，般若波羅蜜多（智慧到彼岸）也如此清凈。色（物質）沒有污染，所以般若波羅蜜多清凈；受、想、行、識沒有污染，所以般若波羅蜜多清凈；一切法（所有事物）沒有污染，所以般若波羅蜜多清凈；虛空清凈，所以般若波羅蜜多清凈；一切法如虛空、如聲響般清凈，所以般若波羅蜜多也如此清凈。 當時，尊者須菩提（佛陀的十大弟子之一，以解空第一著稱）對佛說：『世尊！如果有善男子、善女人，對這般若波羅蜜多法門生起清凈心，聽聞、接受、讀誦、為他人演說，應當知道這個人會得到很大的利益，眼、耳、鼻、舌、身根清凈，遠離各種病痛，一切惡毒都不能傷害他，壽命增長，不會中途夭折。常常有千位天子眾有時在前面引導，有時在後面跟隨，在一切地方秘密地守護他。世尊！那些受持佛法的善男子、善女人，應該在白月（農曆上半月）的初八、十四、十五這幾天，清凈身、語、意三業，在各個地方讀誦這般若波羅蜜多法門，或者為他人解釋其中的含義。應當知道這些善男子、善女人會得到非常多的福報。』 佛告訴須菩提說：『是的，是的！正如你所說。如果有善男子、善女人，在任何地方讀誦、解釋這般若波羅蜜多法門時，常常有千位天子眾前往這些受持佛法的人那裡，爲了聽聞正法，獲得大利益，秘密地守護他們。為什麼呢？因為這般若波羅蜜多法門，在天上人間是最殊勝的珍寶。因為這個緣故，能夠受持的善男子、善女人，會得到非常多的福報。 『此外，須菩提！如果有受持、讀誦、解釋這甚深般若波羅蜜多法門的人，在現世中會得到很大的利益。』
【English Translation】 English version: 'Purity.' Sensation (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are neither produced nor destroyed, they do not cling to afflictions, and they do not depart from the world, therefore they are pure. The Prajnaparamita (Perfection of Wisdom) is also pure in this way. Because form (rupa) is without defilement, the Prajnaparamita is pure; because sensation, perception, mental formations, and consciousness are without defilement, the Prajnaparamita is pure; because all dharmas (all phenomena) are without defilement, the Prajnaparamita is pure; because space is pure, the Prajnaparamita is pure; because all dharmas are like space and like echoes, they are pure, therefore the Prajnaparamita is also pure in this way. At that time, the Venerable Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) said to the Buddha: 'World Honored One! If there are good men and good women who generate a pure mind towards this Prajnaparamita Dharma, and who listen, receive, recite, and explain it to others, it should be known that these people will obtain great benefits. Their eyes, ears, nose, tongue, and body faculties will be pure, they will be free from all illnesses, all poisons will not be able to harm them, their lifespan will be extended, and they will not die prematurely. They will often have a thousand celestial beings sometimes leading in front and sometimes following behind, secretly protecting them in all places. World Honored One! Those good men and good women who uphold the Dharma should, on the eighth, fourteenth, and fifteenth days of the white month (the waxing half of the lunar month), purify their body, speech, and mind, and in various places recite this Prajnaparamita Dharma, or explain its meaning to others. It should be known that these good men and good women will obtain very great blessings.' The Buddha said to Subhuti: 'So it is, so it is! Just as you have said. If there are good men and good women who, in any place, recite and explain this Prajnaparamita Dharma, there will often be a thousand celestial beings going to those who uphold the Dharma, in order to listen to the true Dharma, obtain great benefits, and secretly protect them. Why is this so? Because this Prajnaparamita Dharma is the most supreme treasure in heaven and on earth. For this reason, good men and good women who are able to uphold it will obtain very great blessings.' 'Furthermore, Subhuti! If there are those who uphold, recite, and explain this profound Prajnaparamita Dharma, they will obtain great benefits in this present life.'
，獲最勝寶，天上人間共所尊重。何以故？此般若波羅蜜多法門，能與眾生廣大利樂。須菩提！彼一切法，不生不滅、不染不凈、無取無舍，無所有、無所得，般若波羅蜜多亦不生不滅、不染不凈、無取無舍，無所有、無所得。何以故？色無染故，般若波羅蜜多亦無染，受、想、行、識無染故，般若波羅蜜多亦無染。菩薩摩訶薩若於諸法不生分別，是為行般若波羅蜜多。須菩提！般若波羅蜜多，非內非外、不出不入，無法可示、無法可觀。」
爾時，三千大千世界所來集會一切梵王、帝釋及諸天子，各各踴躍歡喜，咸作是言：「我等今日于閻浮提中，得聞世尊第二轉此甚深般若波羅蜜多法輪。彼當來世，慈氏菩薩成正覺已轉此法輪時，愿我亦復得聞此法。」
佛告須菩提言：「法非初轉、非第二轉，當知諸法畢竟無所有而不可轉。須菩提！菩薩摩訶薩修學般若波羅蜜多亦復如是。」
爾時，尊者須菩提白佛言：「世尊！大波羅蜜多是般若波羅蜜多，所以者何？彼一切法離諸著故。而諸菩薩摩訶薩修一切法，乃至證得阿耨多羅三藐三菩提果，亦無法可證。雖轉法輪，亦無法可示、無法可得。以無證、無示、無所得故，一切法空，畢竟離著。由離著故，即一切法無還無轉。何以故？世尊！一切法離性，
【現代漢語翻譯】 現代漢語譯本：獲得最殊勝的珍寶，天上人間共同尊敬。為什麼呢？因為這般若波羅蜜多（prajnaparamita，智慧到彼岸）的法門，能夠給予眾生廣大的利益和安樂。須菩提（Subhuti，佛陀的十大弟子之一）！一切法（dharma，宇宙萬物）不生不滅、不染不凈、無取無舍，無所有、無所得，般若波羅蜜多也不生不滅、不染不凈、無取無舍，無所有、無所得。為什麼呢？因為色（rupa，物質）無染，所以般若波羅蜜多也無染；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）無染，所以般若波羅蜜多也無染。菩薩摩訶薩（bodhisattva mahasattva，大菩薩）如果對於一切法不生分別，這就是在修行般若波羅蜜多。須菩提！般若波羅蜜多，非內非外、不出不入，沒有法可以指示，沒有法可以觀察。 那時，三千大千世界（trisahasra-mahasahasra-lokadhatu，佛教宇宙觀中的一個宇宙）所來的一切梵王（Brahma，色界天之主）、帝釋（Indra，欲界天之主）以及諸天子，都各自踴躍歡喜，都這樣說：『我們今天在閻浮提（Jambudvipa，我們所居住的娑婆世界）中，得聞世尊第二次轉此甚深般若波羅蜜多法輪（dharma-cakra，佛陀的教法）。當未來世，慈氏菩薩（Maitreya，未來佛）成正覺後轉此法輪時，愿我們也能再次聽聞此法。』 佛告訴須菩提說：『法不是初轉，也不是第二轉，應當知道一切法畢竟無所有而不可轉。須菩提！菩薩摩訶薩修學般若波羅蜜多也是這樣。』 那時，尊者須菩提對佛說：『世尊！波羅蜜多（paramita，到彼岸）是般若波羅蜜多，為什麼呢？因為一切法都遠離執著。而諸菩薩摩訶薩修行一切法，乃至證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的果位，也沒有法可以證得。即使轉法輪，也沒有法可以指示，沒有法可以獲得。因為沒有證得、沒有指示、沒有獲得，所以一切法皆空，畢竟遠離執著。由於遠離執著，所以一切法無還無轉。為什麼呢？世尊！一切法離性，
【English Translation】 English version: Obtaining the most supreme treasure, respected by both gods and humans. Why is this so? Because this Dharma gate of Prajnaparamita (prajnaparamita, perfection of wisdom) can bestow vast benefits and joy upon all sentient beings. Subhuti (Subhuti, one of the Buddha's ten great disciples)! All dharmas (dharma, phenomena) are neither born nor destroyed, neither defiled nor pure, without grasping or abandoning, without any existence or attainment. Prajnaparamita is also neither born nor destroyed, neither defiled nor pure, without grasping or abandoning, without any existence or attainment. Why is this so? Because form (rupa, material form) is without defilement, therefore Prajnaparamita is also without defilement; feeling (vedana, sensation), perception (samjna, perception), volition (samskara, mental formations), and consciousness (vijnana, consciousness) are without defilement, therefore Prajnaparamita is also without defilement. If a Bodhisattva Mahasattva (bodhisattva mahasattva, great bodhisattva) does not generate discriminations towards all dharmas, this is practicing Prajnaparamita. Subhuti! Prajnaparamita is neither internal nor external, neither arising nor ceasing, there is no dharma that can be shown, no dharma that can be observed. At that time, all the Brahma Kings (Brahma, ruler of the form realm), Indra (Indra, ruler of the desire realm), and all the Devas (deva, gods) from the three thousand great thousand worlds (trisahasra-mahasahasra-lokadhatu, a cosmic system in Buddhist cosmology) were all joyful and elated, and they all said: 'Today, in Jambudvipa (Jambudvipa, the world we live in), we have heard the World Honored One turn the wheel of the profound Prajnaparamita Dharma for the second time. In the future, when Bodhisattva Maitreya (Maitreya, the future Buddha) attains enlightenment and turns this Dharma wheel, may we also be able to hear this Dharma again.' The Buddha told Subhuti: 'The Dharma is neither the first turning nor the second turning, one should know that all dharmas are ultimately without any existence and cannot be turned. Subhuti! The Bodhisattva Mahasattva's practice of Prajnaparamita is also like this.' At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! Paramita (paramita, perfection) is Prajnaparamita, why is this so? Because all dharmas are free from attachments. And the Bodhisattva Mahasattvas practice all dharmas, even until they attain the fruit of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), there is no dharma that can be attained. Even when turning the Dharma wheel, there is no dharma that can be shown, no dharma that can be obtained. Because there is no attainment, no showing, and no obtaining, therefore all dharmas are empty, ultimately free from attachments. Because of being free from attachments, all dharmas are without return and without turning. Why is this so? World Honored One! All dharmas are without inherent nature,
是故無還無轉。」
佛告尊者須菩提言：「如是，如是！如汝所說，須菩提！彼空解脫門無還無轉，無相、無愿解脫門亦無還無轉。須菩提！雖于諸法如是宣說，而諸法性畢竟寂滅，無說、無示、無聞、無得，無法可證。以無所證故，亦無證者。是故諸法無滅無非滅。」
爾時，尊者須菩提白佛言：「世尊！無邊波羅蜜多是般若波羅蜜多，虛空無邊故。無等等波羅蜜多是般若波羅蜜多，一切法不可得故。離波羅蜜多是般若波羅蜜多，畢竟空故。不可破波羅蜜多是般若波羅蜜多，一切法性不可得故。無句波羅蜜多是般若波羅蜜多，諸法無名無相故。無性波羅蜜多是般若波羅蜜多，諸法無來故。無言波羅蜜多是般若波羅蜜多，諸法無分別故。無來波羅蜜多是般若波羅蜜多，諸蘊不可得故。無去波羅蜜多是般若波羅蜜多，諸法無來故。無集波羅蜜多是般若波羅蜜多，諸法無取故。無盡波羅蜜多是般若波羅蜜多，諸法無盡相故。無生波羅蜜多是般若波羅蜜多，諸法無著故。無作波羅蜜多是般若波羅蜜多，作者不可得故。無知者波羅蜜多是般若波羅蜜多，諸法無主宰故。無所至波羅蜜多是般若波羅蜜多，無退沒故。不滅波羅蜜多是般若波羅蜜多，前後中際不可得故。夢幻、影響、陽焰等波羅蜜多是般若波羅蜜多，諸
【現代漢語翻譯】 現代漢語譯本 『因此，沒有返回，也沒有轉變。』
佛陀告訴尊者須菩提說：『是的，是的！正如你所說，須菩提！那空解脫門沒有返回，也沒有轉變；無相、無愿解脫門也沒有返回，也沒有轉變。須菩提！雖然對諸法如此宣說，但諸法的本性畢竟是寂滅的，沒有說、沒有示、沒有聽、沒有得，沒有法可以證得。因為沒有所證得的，所以也沒有證得者。因此，諸法沒有滅，也沒有非滅。』
這時，尊者須菩提對佛說：『世尊！無邊波羅蜜多（paramita，意為「到彼岸」）是般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」），因為虛空無邊。無等等波羅蜜多是般若波羅蜜多，因為一切法不可得。離波羅蜜多是般若波羅蜜多，因為畢竟空。不可破波羅蜜多是般若波羅蜜多，因為一切法的本性不可得。無句波羅蜜多是般若波羅蜜多，因為諸法無名無相。無性波羅蜜多是般若波羅蜜多，因為諸法無來。無言波羅蜜多是般若波羅蜜多，因為諸法無分別。無來波羅蜜多是般若波羅蜜多，因為諸蘊不可得。無去波羅蜜多是般若波羅蜜多，因為諸法無來。無集波羅蜜多是般若波羅蜜多，因為諸法無取。無盡波羅蜜多是般若波羅蜜多，因為諸法無盡相。無生波羅蜜多是般若波羅蜜多，因為諸法無著。無作波羅蜜多是般若波羅蜜多，因為作者不可得。無知者波羅蜜多是般若波羅蜜多，因為諸法無主宰。無所至波羅蜜多是般若波羅蜜多，因為無退沒。不滅波羅蜜多是般若波羅蜜多，因為前後中際不可得。夢幻、影響、陽焰等波羅蜜多是般若波羅蜜多，因為諸
【English Translation】 English version 'Therefore, there is no returning and no transforming.'
The Buddha said to the venerable Subhuti, 'So it is, so it is! As you have said, Subhuti! That door of liberation through emptiness has no returning and no transforming; the doors of liberation through signlessness and wishlessness also have no returning and no transforming. Subhuti! Although such is declared about all dharmas, the nature of all dharmas is ultimately quiescent, without speaking, without showing, without hearing, without attaining, and there is no dharma that can be realized. Because there is nothing to be realized, there is also no one who realizes. Therefore, all dharmas have neither extinction nor non-extinction.'
At that time, the venerable Subhuti said to the Buddha, 'World Honored One! The boundless paramita (perfection, going beyond) is prajnaparamita (perfection of wisdom, going beyond wisdom), because space is boundless. The incomparable paramita is prajnaparamita, because all dharmas are unattainable. The detached paramita is prajnaparamita, because it is ultimately empty. The unbreakable paramita is prajnaparamita, because the nature of all dharmas is unattainable. The paramita without phrases is prajnaparamita, because all dharmas have no name and no form. The paramita without nature is prajnaparamita, because all dharmas have no coming. The paramita without words is prajnaparamita, because all dharmas have no discrimination. The paramita without coming is prajnaparamita, because the skandhas (aggregates) are unattainable. The paramita without going is prajnaparamita, because all dharmas have no coming. The paramita without gathering is prajnaparamita, because all dharmas have no grasping. The paramita without end is prajnaparamita, because all dharmas have no end aspect. The paramita without arising is prajnaparamita, because all dharmas have no attachment. The paramita without action is prajnaparamita, because the actor is unattainable. The paramita without a knower is prajnaparamita, because all dharmas have no master. The paramita without a destination is prajnaparamita, because there is no regression. The paramita without extinction is prajnaparamita, because the past, present, and future are unattainable. The paramitas of dreams, illusions, echoes, mirages, etc., are prajnaparamita, because all'
法不生故。無煩惱波羅蜜多是般若波羅蜜多，貪瞋癡等性清凈故。無出世波羅蜜多是般若波羅蜜多，所依止不可得故。無染污波羅蜜多是般若波羅蜜多，虛空清凈故。無戲論波羅蜜多是般若波羅蜜多，諸法平等故。無念波羅蜜多是般若波羅蜜多，諸念不生故。無動波羅蜜多是般若波羅蜜多，諸法性常住故。離欲波羅蜜多是般若波羅蜜多，諸法性真實故。無起波羅蜜多是般若波羅蜜多，諸法無疑故。寂靜波羅蜜多是般若波羅蜜多，諸法相不可得故。無過失波羅蜜多是般若波羅蜜多，具足諸功德故。無眾生波羅蜜多是般若波羅蜜多，眾生際不可得故。無斷波羅蜜多是般若波羅蜜多，諸法不起故。無二邊波羅蜜多是般若波羅蜜多，諸法離著故。無異波羅蜜多是般若波羅蜜多，諸法無和合故。無著波羅蜜多是般若波羅蜜多，不分別聲聞、緣覺地故。不分別波羅蜜多是般若波羅蜜多，分別平等故。無量波羅蜜多是般若波羅蜜多，量法平等故。如虛空波羅蜜多是般若波羅蜜多，一切法無障礙故。無常波羅蜜多是般若波羅蜜多，一切法有為故。苦波羅蜜多是般若波羅蜜多，虛空平等故。空波羅蜜多是般若波羅蜜多，一切法不可得故。無我波羅蜜多是般若波羅蜜多，我不可得故。無相波羅蜜多是般若波羅蜜多，一切法不可轉故。空性波
【現代漢語翻譯】 現代漢語譯本 因為法本身不產生，所以沒有煩惱的波羅蜜多（paramita，意為「到彼岸」），這就是般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」），因為貪、嗔、癡等本性清凈。 因為沒有出世的波羅蜜多，所以是般若波羅蜜多，因為所依賴的（事物）不可得。 因為沒有染污的波羅蜜多，所以是般若波羅蜜多，因為虛空清凈。 因為沒有戲論的波羅蜜多，所以是般若波羅蜜多，因為諸法平等。 因為沒有念頭的波羅蜜多，所以是般若波羅蜜多，因為諸念不生起。 因為沒有動搖的波羅蜜多，所以是般若波羅蜜多，因為諸法的本性常住。 因為離欲的波羅蜜多，所以是般若波羅蜜多，因為諸法的本性真實。 因為沒有生起的波羅蜜多，所以是般若波羅蜜多，因為諸法無疑。 因為寂靜的波羅蜜多，所以是般若波羅蜜多，因為諸法的相不可得。 因為沒有過失的波羅蜜多，所以是般若波羅蜜多，因為具足諸功德。 因為沒有眾生的波羅蜜多，所以是般若波羅蜜多，因為眾生的界限不可得。 因為沒有斷滅的波羅蜜多，所以是般若波羅蜜多，因為諸法不生起。 因為沒有二邊的波羅蜜多，所以是般若波羅蜜多，因為諸法離執著。 因為沒有差異的波羅蜜多，所以是般若波羅蜜多，因為諸法沒有和合。 因為沒有執著的波羅蜜多，所以是般若波羅蜜多，因為不分別聲聞（sravaka，意為「聽聞者」）、緣覺（pratyekabuddha，意為「獨覺者」）的境界。 因為不分別的波羅蜜多，所以是般若波羅蜜多，因為分別平等。 因為無量的波羅蜜多，所以是般若波羅蜜多，因為量法的平等。 因為如虛空的波羅蜜多，所以是般若波羅蜜多，因為一切法無障礙。 因為無常的波羅蜜多，所以是般若波羅蜜多，因為一切法是有為的。 因為苦的波羅蜜多，所以是般若波羅蜜多，因為虛空平等。 因為空的波羅蜜多，所以是般若波羅蜜多，因為一切法不可得。 因為無我的波羅蜜多，所以是般若波羅蜜多，因為我不可得。 因為無相的波羅蜜多，所以是般若波羅蜜多，因為一切法不可轉變。 因為空性的波羅蜜多，所以是般若波羅蜜多，因為一切法無自性。
【English Translation】 English version Because dharmas (phenomena) do not arise, there is no paramita (perfection) of afflictions; this is prajnaparamita (perfection of wisdom), because the nature of greed, hatred, and delusion is pure. Because there is no paramita of transcendence, it is prajnaparamita, because that which is relied upon is unattainable. Because there is no paramita of defilement, it is prajnaparamita, because space is pure. Because there is no paramita of conceptual proliferation, it is prajnaparamita, because all dharmas are equal. Because there is no paramita of thought, it is prajnaparamita, because all thoughts do not arise. Because there is no paramita of movement, it is prajnaparamita, because the nature of all dharmas is constant. Because there is the paramita of detachment, it is prajnaparamita, because the nature of all dharmas is real. Because there is no paramita of arising, it is prajnaparamita, because there is no doubt about all dharmas. Because there is the paramita of tranquility, it is prajnaparamita, because the characteristics of all dharmas are unattainable. Because there is no paramita of fault, it is prajnaparamita, because it is endowed with all merits. Because there is no paramita of sentient beings, it is prajnaparamita, because the limit of sentient beings is unattainable. Because there is no paramita of cessation, it is prajnaparamita, because all dharmas do not arise. Because there is no paramita of two extremes, it is prajnaparamita, because all dharmas are free from attachment. Because there is no paramita of difference, it is prajnaparamita, because all dharmas are not compounded. Because there is no paramita of clinging, it is prajnaparamita, because it does not distinguish the grounds of sravakas (hearers) and pratyekabuddhas (solitary realizers). Because there is no paramita of distinguishing, it is prajnaparamita, because distinctions are equal. Because there is the immeasurable paramita, it is prajnaparamita, because the measure of dharmas is equal. Because there is the paramita like space, it is prajnaparamita, because all dharmas are without obstruction. Because there is the paramita of impermanence, it is prajnaparamita, because all dharmas are conditioned. Because there is the paramita of suffering, it is prajnaparamita, because space is equal. Because there is the paramita of emptiness, it is prajnaparamita, because all dharmas are unattainable. Because there is the paramita of no-self, it is prajnaparamita, because self is unattainable. Because there is the paramita of no-characteristic, it is prajnaparamita, because all dharmas are unchangeable. Because there is the paramita of emptiness, it is prajnaparamita, because all dharmas are without inherent existence.
羅蜜多是般若波羅蜜多，畢竟無邊故。念處、正勤、神足、根、力、覺、道波羅蜜多是般若波羅蜜多，三十七菩提分法不可得故。空、無相、無愿波羅蜜多是般若波羅蜜多，三解脫門不可得故。內有色觀外色等波羅蜜多是般若波羅蜜多，八解脫不可得故。初禪定等波羅蜜多是般若波羅蜜多，九先行法不可得故。苦、集、滅、道波羅蜜多是般若波羅蜜多，四聖諦法不可得故。佈施等波羅蜜多是般若波羅蜜多，十波羅蜜多不可得故。十力波羅蜜多是般若波羅蜜多，不可破壞故。四無所畏波羅蜜多是般若波羅蜜多，不怯不懼不退不沒故。離系波羅蜜多是般若波羅蜜多，一切智智無著無礙故。如來無量功德波羅蜜多是般若波羅蜜多，過諸數法故。如來真如波羅蜜多是般若波羅蜜多，一切法真如平等故。自然智波羅蜜多是般若波羅蜜多，一切法自性平等故。一切智智波羅蜜多是般若波羅蜜多，一切法性一切法相，不可得不可知故。」
贊持品第十之一
爾時，帝釋天主作是念：「諸善男子、善女人，若得暫聞此般若波羅蜜多法門者，是人于諸佛所已種善根，何況有人於此般若波羅蜜多法門，能受持讀誦、記念思惟，為人演說，如所說學、如所說行、如理相應。是人已於無量無數佛世尊所，恭敬供養種諸善根。又若有
【現代漢語翻譯】 現代漢語譯本 羅蜜多（paramita，意為「到彼岸」）是般若波羅蜜多（prajnaparamita，意為「智慧到彼岸」），因為它畢竟是無邊的。念處（smrtyupasthana，四念處）、正勤（samyakpradhana，四正勤）、神足（rddhipada，四神足）、根（indriya，五根）、力（bala，五力）、覺（bodhyanga，七覺支）、道（marga，八正道）波羅蜜多是般若波羅蜜多，因為三十七菩提分法（bodhipaksika-dharma，三十七道品）是不可得的。空（sunyata）、無相（animitta）、無愿（apranihita）波羅蜜多是般若波羅蜜多，因為三解脫門（vimoksa-mukha）是不可得的。內有色觀外色等波羅蜜多是般若波羅蜜多，因為八解脫（vimoksa）是不可得的。初禪定（dhyana，禪那）等波羅蜜多是般若波羅蜜多，因為九先行法（navanupurva-vihara-samapatti）是不可得的。苦（duhkha）、集（samudaya）、滅（nirodha）、道（marga）波羅蜜多是般若波羅蜜多，因為四聖諦法（arya-satya）是不可得的。佈施（dana）等波羅蜜多是般若波羅蜜多，因為十波羅蜜多是不可得的。十力（dasabala，如來十力）波羅蜜多是般若波羅蜜多，因為它是不可破壞的。四無所畏（vaisaradya，如來四無畏）波羅蜜多是般若波羅蜜多，因為它不怯懦、不恐懼、不退縮、不沉沒。離系（visamyoga）波羅蜜多是般若波羅蜜多，因為一切智智（sarvajnata，一切種智）是無著無礙的。如來無量功德波羅蜜多是般若波羅蜜多，因為它超越了一切數量的法則。如來真如（tathata，如如）波羅蜜多是般若波羅蜜多，因為一切法的真如是平等的。自然智（sahaja-jnana）波羅蜜多是般若波羅蜜多，因為一切法的自性是平等的。一切智智波羅蜜多是般若波羅蜜多，因為一切法的自性和一切法的相，是不可得、不可知的。
爾時，帝釋天主（Sakra devanam indra，天神之王）這樣想：『如果善男子、善女人能夠暫時聽聞這般若波羅蜜多法門，那麼這個人已經在諸佛那裡種下了善根，更何況有人能夠受持、讀誦、記念、思惟這般若波羅蜜多法門，併爲他人演說，如所說的那樣學習、如所說的那樣修行、如理相應。這個人已經在無量無數的佛世尊那裡，恭敬供養，種下了各種善根。此外，如果有人'
【English Translation】 English version The paramita (perfection) is the prajnaparamita (perfection of wisdom), because it is ultimately boundless. The smrtyupasthana (four foundations of mindfulness), samyakpradhana (four right exertions), rddhipada (four bases of spiritual power), indriya (five faculties), bala (five powers), bodhyanga (seven factors of enlightenment), and marga (eightfold path) paramitas are the prajnaparamita, because the thirty-seven bodhipaksika-dharma (thirty-seven factors of enlightenment) are unattainable. The sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness) paramitas are the prajnaparamita, because the three vimoksa-mukha (gates of liberation) are unattainable. The paramitas of observing internal form and external form, etc., are the prajnaparamita, because the eight vimoksa (liberations) are unattainable. The paramitas of the first dhyana (meditative absorption), etc., are the prajnaparamita, because the nine anupurva-vihara-samapatti (nine successive abidings) are unattainable. The paramitas of duhkha (suffering), samudaya (arising), nirodha (cessation), and marga (path) are the prajnaparamita, because the four arya-satya (noble truths) are unattainable. The paramitas of dana (giving), etc., are the prajnaparamita, because the ten paramitas are unattainable. The dasabala (ten powers of a Tathagata) paramita is the prajnaparamita, because it is indestructible. The four vaisaradya (four fearlessnesses of a Tathagata) paramitas are the prajnaparamita, because they are without timidity, fear, retreat, or submersion. The visamyoga (detachment) paramita is the prajnaparamita, because the sarvajnata (omniscience) is without attachment or hindrance. The immeasurable merits of the Tathagata paramita are the prajnaparamita, because they transcend all numerical laws. The tathata (suchness) of the Tathagata paramita is the prajnaparamita, because the suchness of all dharmas is equal. The sahaja-jnana (innate wisdom) paramita is the prajnaparamita, because the self-nature of all dharmas is equal. The sarvajnata paramita is the prajnaparamita, because the self-nature and characteristics of all dharmas are unattainable and unknowable.
At that time, Sakra devanam indra (the lord of the gods) thought: 'If good men and good women can temporarily hear this prajnaparamita teaching, then that person has already planted good roots with the Buddhas, how much more so if someone can uphold, recite, remember, and contemplate this prajnaparamita teaching, and explain it to others, learning as it is taught, practicing as it is taught, and being in accordance with the principle. This person has already respectfully made offerings and planted various good roots with countless Buddhas. Furthermore, if someone'
人，聞此般若波羅蜜多法門，不驚不怖不退不沒者，是人久於過去如來、應供、正等正覺所，已曾聽受此甚深法請問其義，於是法中如理修習，是故今聞不生驚怖，如所說學、如所說行、如理相應。」
爾時，尊者舍利子知帝釋天主心所念已，即白佛言：「世尊！若有人聞此甚深般若波羅蜜多法門，發信解心尊重恭敬、受持讀誦，為人演說，如所說學、如所說行、如理相應者，是人應如不退轉菩薩摩訶薩功德無異。何以故？此甚深般若波羅蜜多法門，若人以少善根不能得聞。又若於先佛所不曾修習者，是故今時即不能生清凈信解。又復，世尊！若有人聞此甚深般若波羅蜜多法門，生違背譭謗者，當知是人于先佛所曾聞是法，爾時已生違背譭謗。何以故？是人雖復以少善根先得聞此甚深般若波羅蜜多法門，而為懈怠所覆，不起精進，無信無忍，于甚深法不生愛樂，由不樂故不能解了，以其不了又復不能請問諸佛及佛弟子。由是緣故，今聞此法起違謗者，當知往昔已生違謗。」
爾時，帝釋天主白佛言：「世尊！若人敬禮般若波羅蜜多者，是即敬禮諸佛一切智智。」
佛告帝釋天主言：「如是，如是！憍尸迦！若人敬禮般若波羅蜜多，是即敬禮諸佛一切智智。何以故？從一切智智生般若波羅蜜多，般若
【現代漢語翻譯】 現代漢語譯本： 如果有人聽聞這般若波羅蜜多（智慧到彼岸）的法門，不感到驚慌、不恐懼、不退縮、不沮喪，這個人必定在過去諸如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人）那裡，已經聽受過這甚深法，並請問過其中的含義，並且在這個法中如理修習，所以今天聽聞才不會感到驚慌。他們會按照所說的去學習，按照所說的去做，與真理相應。
那時，尊者舍利子知道帝釋天主（天神之王）心中所想，就對佛說：『世尊！如果有人聽聞這甚深般若波羅蜜多法門，生起信心和理解，尊重恭敬，受持讀誦，併爲他人演說，按照所說的去學習，按照所說的去做，與真理相應，這個人應該與不退轉菩薩摩訶薩（偉大的菩薩）的功德沒有差別。為什麼呢？因為這甚深般若波羅蜜多法門，如果一個人只有很少的善根是不能聽聞的。而且如果這個人沒有在過去的佛那裡修習過，那麼現在就不能生起清凈的信心和理解。』
『還有，世尊！如果有人聽聞這甚深般若波羅蜜多法門，卻產生違背和譭謗，應當知道這個人過去在佛那裡聽聞此法時，就已經產生過違背和譭謗。為什麼呢？因為這個人雖然以少許善根曾經聽聞過這甚深般若波羅蜜多法門，卻被懈怠所覆蓋，不生起精進，沒有信心和忍耐，對於甚深法不生起喜愛，因為不喜愛所以不能理解，因為不理解所以不能請問諸佛和佛的弟子。因為這個緣故，現在聽聞此法而產生違背和譭謗，應當知道他過去就已經產生過違背和譭謗。』
那時，帝釋天主對佛說：『世尊！如果有人敬禮般若波羅蜜多，那就是在敬禮諸佛的一切智智（佛的智慧）。』
佛告訴帝釋天主說：『是的，是的！憍尸迦（帝釋天的另一個名字）！如果有人敬禮般若波羅蜜多，那就是在敬禮諸佛的一切智智。為什麼呢？因為一切智智生出般若波羅蜜多，般若波羅蜜多生出一切智智。』
【English Translation】 English version: 『If a person, upon hearing this Dharma gate of Prajnaparamita (Perfection of Wisdom), does not feel startled, does not feel fear, does not retreat, and does not become dejected, that person must have, in the past, at the places of Tathagatas (Buddhas), Arhats (Worthy Ones), and Samyak-sambuddhas (Perfectly Enlightened Ones), already heard and received this profound Dharma, inquired about its meaning, and practiced accordingly within this Dharma. Therefore, upon hearing it now, they do not feel startled. They learn as it is said, they act as it is said, and they are in accordance with the truth.』
At that time, Venerable Sariputra, knowing what was in the mind of Lord Sakra (King of the Gods), said to the Buddha, 『World Honored One! If a person, upon hearing this profound Dharma gate of Prajnaparamita, generates faith and understanding, respects and reveres it, upholds, recites, and explains it to others, learns as it is said, acts as it is said, and is in accordance with the truth, that person should be no different in merit from a Bodhisattva Mahasattva (Great Bodhisattva) who does not regress. Why is that? Because this profound Dharma gate of Prajnaparamita cannot be heard by a person with only a small amount of good roots. Moreover, if a person has not practiced with past Buddhas, then they cannot generate pure faith and understanding now.』
『Furthermore, World Honored One! If a person, upon hearing this profound Dharma gate of Prajnaparamita, generates opposition and slander, it should be known that this person had already generated opposition and slander when they heard this Dharma from past Buddhas. Why is that? Because although this person had previously heard this profound Dharma gate of Prajnaparamita with a small amount of good roots, they were covered by laziness, did not generate diligence, had no faith or patience, and did not generate love for the profound Dharma. Because they did not love it, they could not understand it, and because they did not understand it, they could not inquire of the Buddhas and the Buddha's disciples. For this reason, if they now hear this Dharma and generate opposition and slander, it should be known that they had already generated opposition and slander in the past.』
At that time, Lord Sakra said to the Buddha, 『World Honored One! If a person pays homage to Prajnaparamita, that is paying homage to the Omniscient Wisdom of all Buddhas.』
The Buddha said to Lord Sakra, 『So it is, so it is! Kausika (another name for Sakra)! If a person pays homage to Prajnaparamita, that is paying homage to the Omniscient Wisdom of all Buddhas. Why is that? Because from the Omniscient Wisdom comes Prajnaparamita, and from Prajnaparamita comes the Omniscient Wisdom.』
波羅蜜多復生一切智智。諸菩薩摩訶薩行般若波羅蜜多時，當如是住般若波羅蜜多、如是習般若波羅蜜多。」
爾時，帝釋天主復白佛言：「世尊！菩薩摩訶薩行般若波羅蜜多時，云何得名如是住、如是習？」
佛贊帝釋天主言：「善哉，善哉！憍尸迦！汝今善問如來、應供、正等正覺此甚深義。然汝能問，皆是如來神力護念。憍尸迦！若菩薩摩訶薩行般若波羅蜜多時，不住色不住色相。菩薩若不住色不住色相，是為習色。不住受、想、行、識不住識相。菩薩若不住識不住識相，是為習識。憍尸迦！菩薩若不習色不習色相，是為不住色。若不習受、想、行、識不習識相，是為不住識。憍尸迦！菩薩摩訶薩如是行般若波羅蜜多時，得名如是住、如是習。」
爾時，尊者舍利子白佛言：「世尊！般若波羅蜜多最極甚深，般若波羅蜜多不能得其邊際源底，般若波羅蜜多廣大無量。」
佛言：「舍利子！如是，如是！若菩薩摩訶薩行般若波羅蜜多時，不住色甚深，不住色相甚深。菩薩若不住色甚深，不住色相甚深，是為習色甚深。不住受想行識甚深，不住識相甚深。菩薩若不住識甚深，不住識相甚深，是為習識甚深。舍利子！菩薩若不習色甚深，不習色相甚深，是為不住色甚深。若不習受想行識甚深
【現代漢語翻譯】 現代漢語譯本 般若波羅蜜多（Prajnaparamita，智慧的完美）能使一切智慧生起。諸位菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在修行般若波羅蜜多時，應當這樣安住于般若波羅蜜多，這樣修習般若波羅蜜多。
這時，帝釋天主（Indra，天神之王）又對佛說：『世尊！菩薩摩訶薩在修行般若波羅蜜多時，怎樣才能稱為這樣安住、這樣修習呢？』
佛讚歎帝釋天主說：『善哉，善哉！憍尸迦（Kausika，帝釋天的別名）！你今天善於詢問如來（Tathagata，佛的稱號）、應供（Arhat，值得受供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）的這個甚深義理。你能這樣問，都是如來的神力護念。憍尸迦！如果菩薩摩訶薩在修行般若波羅蜜多時，不住於色（rupa，物質現象），不住於色相（rupa-nimitta，物質的特徵）。菩薩若不住於色，不住於色相，這就是修習色。不住于受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），不住于識相。菩薩若不住于識，不住于識相，這就是修習識。憍尸迦！菩薩若不修習色，不修習色相，這就是不住於色。若不修習受、想、行、識，不修習識相，這就是不住于識。憍尸迦！菩薩摩訶薩這樣修行般若波羅蜜多時，就稱為這樣安住、這樣修習。』
這時，尊者舍利子（Sariputra，佛陀的十大弟子之一）對佛說：『世尊！般若波羅蜜多最極甚深，般若波羅蜜多無法探究其邊際和源底，般若波羅蜜多廣大無量。』
佛說：『舍利子！是的，是的！如果菩薩摩訶薩在修行般若波羅蜜多時，不住於色的甚深，不住於色相的甚深。菩薩若不住於色的甚深，不住於色相的甚深，這就是修習色的甚深。不住于受想行識的甚深，不住于識相的甚深。菩薩若不住于識的甚深，不住于識相的甚深，這就是修習識的甚深。舍利子！菩薩若不修習色的甚深，不修習色相的甚深，這就是不住於色的甚深。若不修習受想行識的甚深
【English Translation】 English version The Prajnaparamita (Perfection of Wisdom) gives rise to all-knowing wisdom. When Bodhisattva-mahasattvas (Great Bodhisattvas) practice the Prajnaparamita, they should abide in the Prajnaparamita in this way, and cultivate the Prajnaparamita in this way.
At that time, Indra (Lord of the Gods) again said to the Buddha: 'World Honored One! When Bodhisattva-mahasattvas practice the Prajnaparamita, how can they be said to abide in this way and cultivate in this way?'
The Buddha praised Indra, saying: 'Excellent, excellent! Kausika (another name for Indra)! You have now skillfully asked the Tathagata (Thus Gone One, an epithet of the Buddha), the Arhat (Worthy One, one who is worthy of offerings), the Samyaksambuddha (Perfectly Enlightened One) about this profound meaning. Your ability to ask this is all due to the Buddha's divine power and protection. Kausika! If a Bodhisattva-mahasattva, when practicing the Prajnaparamita, does not abide in form (rupa), does not abide in the characteristics of form (rupa-nimitta). If a Bodhisattva does not abide in form, does not abide in the characteristics of form, this is to cultivate form. They do not abide in feeling (vedana), perception (samjna), mental formations (samskara), or consciousness (vijnana), and do not abide in the characteristics of consciousness. If a Bodhisattva does not abide in consciousness, does not abide in the characteristics of consciousness, this is to cultivate consciousness. Kausika! If a Bodhisattva does not cultivate form, does not cultivate the characteristics of form, this is not abiding in form. If they do not cultivate feeling, perception, mental formations, or consciousness, and do not cultivate the characteristics of consciousness, this is not abiding in consciousness. Kausika! When Bodhisattva-mahasattvas practice the Prajnaparamita in this way, they are said to abide in this way and cultivate in this way.'
At that time, the Venerable Sariputra (one of the Buddha's ten great disciples) said to the Buddha: 'World Honored One! The Prajnaparamita is most profound, the Prajnaparamita cannot be fathomed to its edges or source, the Prajnaparamita is vast and immeasurable.'
The Buddha said: 'Sariputra! It is so, it is so! If a Bodhisattva-mahasattva, when practicing the Prajnaparamita, does not abide in the profundity of form, does not abide in the profundity of the characteristics of form. If a Bodhisattva does not abide in the profundity of form, does not abide in the profundity of the characteristics of form, this is to cultivate the profundity of form. They do not abide in the profundity of feeling, perception, mental formations, or consciousness, and do not abide in the profundity of the characteristics of consciousness. If a Bodhisattva does not abide in the profundity of consciousness, does not abide in the profundity of the characteristics of consciousness, this is to cultivate the profundity of consciousness. Sariputra! If a Bodhisattva does not cultivate the profundity of form, does not cultivate the profundity of the characteristics of form, this is not abiding in the profundity of form. If they do not cultivate the profundity of feeling, perception, mental formations, or consciousness
，不習識相甚深，是為不住識甚深。」
爾時，尊者舍利子白佛言：「世尊！此甚深般若波羅蜜多法門，應為住不退轉已得授記諸菩薩摩訶薩如理宣說。何以故？彼諸菩薩若聞所說，不疑不悔離諸障礙。」
帝釋天主即白尊者舍利子言：「如尊者所說，其事如是。設復為彼未得授記菩薩說者，當有何咎？」
尊者舍利子言：「憍尸迦！若為未授記菩薩說者而亦無咎。何以故？彼菩薩雖未授記，若得聞此般若波羅蜜多法門，隨喜信受瞻禮恭敬，不驚不怖不退不沒，當知是菩薩久已安住大乘法中成熟善根，不久當於一二三如來、應供、正等正覺所得授阿耨多羅三藐三菩提記。憍尸迦！彼菩薩雖于現在佛世尊所未得授記，未來世中決定得見諸佛如來、應供、正等正覺，瞻禮供養，得授阿耨多羅三藐三菩提記，修諸善法，乃至證得阿耨多羅三藐三菩提果。」
爾時，尊者舍利子白佛言：「世尊！若菩薩暫得聞此般若波羅蜜多法門瞻禮信受者，尚說此菩薩久已安住大乘法中成熟善根，何況有能於此法門讀誦思惟，為人演說，如理修行者，其事云何？」
爾時，佛告尊者舍利子言：「如是，如是！如汝所說。若菩薩暫得聞此般若波羅蜜多法門瞻禮信受者，我說是菩薩久已安住大乘法中成熟善根，況
【現代漢語翻譯】 現代漢語譯本：『不習慣於認識甚深的相，這就是不住于認識甚深。』
那時，尊者舍利子對佛說：『世尊！這甚深的般若波羅蜜多（Prajnaparamita，智慧到彼岸）法門，應當為那些安住于不退轉（avaivartika，不退失菩提心）且已得到授記（vyakarana，預言成佛）的菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）如理宣說。為什麼呢？因為那些菩薩如果聽到所說的法，就不會疑惑、不會後悔，能夠遠離一切障礙。』
帝釋天主（Sakra devanam indra，天神之王）立即對尊者舍利子說：『正如尊者所說，事情確實如此。如果為那些尚未得到授記的菩薩宣說，會有什麼過失嗎？』
尊者舍利子說：『憍尸迦（Kausika，帝釋天的別名）！如果為尚未得到授記的菩薩宣說，也沒有過失。為什麼呢？因為那些菩薩雖然沒有得到授記，如果能夠聽到這般若波羅蜜多法門，隨喜、信受、瞻禮、恭敬，不驚恐、不害怕、不退轉、不沉沒，應當知道這位菩薩早已安住于大乘（Mahayana，大乘佛教）法中，成熟了善根，不久將在一二三位如來（Tathagata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）那裡得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的授記。憍尸迦！這位菩薩雖然在現在的佛世尊那裡沒有得到授記，未來世中必定會見到諸佛如來、應供、正等正覺，瞻禮供養，得到阿耨多羅三藐三菩提的授記，修習各種善法，乃至證得阿耨多羅三藐三菩提的果位。』
那時，尊者舍利子對佛說：『世尊！如果菩薩只是暫時聽到這般若波羅蜜多法門，瞻禮信受，尚且說這位菩薩早已安住于大乘法中，成熟了善根，更何況那些能夠讀誦、思惟、為人演說、如理修行的，情況又會如何呢？』
那時，佛告訴尊者舍利子說：『是的，是的！正如你所說。如果菩薩只是暫時聽到這般若波羅蜜多法門，瞻禮信受，我就說這位菩薩早已安住于大乘法中，成熟了善根，更何況那些能夠讀誦、思惟、為人演說、如理修行的呢？』
【English Translation】 English version: 'Not being accustomed to recognizing the profound characteristics, this is not abiding in the profound recognition.'
At that time, the venerable Sariputra said to the Buddha: 'World Honored One! This profound Prajnaparamita (Perfection of Wisdom) Dharma should be explained according to the truth to those Bodhisattva-Mahasattvas (Great Bodhisattvas) who abide in non-retrogression (avaivartika) and have already received predictions (vyakarana). Why is that? Because if those Bodhisattvas hear what is said, they will not doubt, will not regret, and will be free from all obstacles.'
Sakra devanam indra (Lord of the Gods) immediately said to the venerable Sariputra: 'As the venerable one has said, it is so. If it is explained to those Bodhisattvas who have not yet received predictions, what fault would there be?'
The venerable Sariputra said: 'Kausika (another name for Sakra)! If it is explained to Bodhisattvas who have not yet received predictions, there is also no fault. Why is that? Because although those Bodhisattvas have not received predictions, if they hear this Prajnaparamita Dharma, rejoice, believe, venerate, and respect it, without being startled, without being afraid, without regressing, and without sinking, it should be known that this Bodhisattva has long been abiding in the Mahayana (Great Vehicle) Dharma, has matured their roots of goodness, and soon will receive the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from one, two, or three Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Buddhas). Kausika! Although this Bodhisattva has not received a prediction from the present World Honored Buddha, in the future they will certainly see all the Buddhas, Tathagatas, Arhats, Samyaksambuddhas, venerate and make offerings to them, receive the prediction of Anuttara-samyak-sambodhi, cultivate all good dharmas, and even attain the fruit of Anuttara-samyak-sambodhi.'
At that time, the venerable Sariputra said to the Buddha: 'World Honored One! If a Bodhisattva only temporarily hears this Prajnaparamita Dharma, venerates and believes in it, it is still said that this Bodhisattva has long been abiding in the Mahayana Dharma and has matured their roots of goodness, how much more so for those who are able to recite, contemplate, explain it to others, and practice it according to the truth, what would be the case?'
At that time, the Buddha said to the venerable Sariputra: 'It is so, it is so! As you have said. If a Bodhisattva only temporarily hears this Prajnaparamita Dharma, venerates and believes in it, I say that this Bodhisattva has long been abiding in the Mahayana Dharma and has matured their roots of goodness, how much more so for those who are able to recite, contemplate, explain it to others, and practice it according to the truth?'
復有能於此法中讀誦思惟，為人演說，如理修行者，決定速能成就阿耨多羅三藐三菩提果。」
爾時，尊者舍利子白佛言：「世尊！我今樂說譬喻以明其義。」
佛言：「舍利子！隨汝意說。」
舍利子言：「世尊！譬如有住菩薩乘者勤求菩提，或時夢已處菩提座。世尊！彼菩薩得是夢已，當知漸近阿耨多羅三藐三菩提果。諸求菩提者亦復如是。若得聞此般若波羅蜜多法門隨喜信受，當知是人久已安住大乘法中成熟善根，決定當得授菩提記。何況有能讀誦思惟，為人演說，如理修行者，當知是人決定速證阿耨多羅三藐三菩提果。何以故？世尊！有諸眾生以業障故背如實智，是故遠離此般若波羅蜜多法門，不能發生清凈信解，由是不能成熟善根。有諸眾生久於此法，聽受信解，安住實際，成熟善根。世尊！當知是人住如實際不復退轉，漸近阿耨多羅三藐三菩提果。
「世尊！又如有人慾過百由旬乃至五百由旬曠野險路，于其路中若進若退怖畏疑惑。是人漸行欲出險路，忽見有諸守牛羊人，即知此去城邑不遠。是人即時心得安隱，無復起諸盜賊等怖。何以故？是人得見守牛羊者，即知漸近城邑聚落。世尊！求菩提者亦復如是，若得聞此般若波羅蜜多法門，當知漸近阿耨多羅三藐三菩提果，不久得
【現代漢語翻譯】 現代漢語譯本： 「此外，如果有人能夠在這法門中讀誦、思考、為他人演說，並如理修行，必定能夠迅速成就阿耨多羅三藐三菩提（無上正等正覺）的果位。」 當時，尊者舍利子對佛說：「世尊！我現在想用譬喻來闡明這個道理。」 佛說：「舍利子！你隨意說吧。」 舍利子說：「世尊！譬如有一位安住于菩薩乘的人，勤奮地追求菩提（覺悟），有時在夢中已經坐在菩提座上。世尊！這位菩薩做了這樣的夢之後，應當知道他逐漸接近阿耨多羅三藐三菩提的果位。所有追求菩提的人也是如此。如果能夠聽聞這個般若波羅蜜多（智慧到彼岸）的法門，並隨喜信受，應當知道這個人早已安住于大乘佛法之中，成熟了善根，必定會得到授記，將來成就菩提。更何況那些能夠讀誦、思考、為他人演說，並如理修行的人，應當知道他們必定能夠迅速證得阿耨多羅三藐三菩提的果位。為什麼呢？世尊！有些眾生因為業障的緣故，背離了如實智（真實智慧），所以遠離了這個般若波羅蜜多的法門，不能生起清凈的信解，因此不能成熟善根。有些眾生長期以來聽聞、信受這個法門，安住于實際（真理），成熟了善根。世尊！應當知道這些人安住于如實實際，不再退轉，逐漸接近阿耨多羅三藐三菩提的果位。 「世尊！又比如有人想要穿越百由旬乃至五百由旬的曠野險路，在這條路上，如果前進或後退都會感到恐懼和疑惑。這個人逐漸行走，想要走出險路，忽然看到一些放牛羊的人，就知道離城鎮不遠了。這個人立刻感到安心，不再有盜賊等恐懼。為什麼呢？這個人看到放牛羊的人，就知道逐漸接近城鎮村落了。世尊！追求菩提的人也是如此，如果能夠聽聞這個般若波羅蜜多的法門，應當知道他逐漸接近阿耨多羅三藐三菩提的果位，不久就能得到。」
【English Translation】 English version: 'Furthermore, if there are those who, within this Dharma, can read, recite, contemplate, explain it to others, and practice accordingly, they will certainly and quickly achieve the fruit of Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, the Venerable Shariputra said to the Buddha, 'World Honored One! I now wish to speak in parables to clarify this meaning.' The Buddha said, 'Shariputra! Speak as you wish.' Shariputra said, 'World Honored One! For example, if there is one who dwells in the Bodhisattva vehicle, diligently seeking Bodhi (enlightenment), and sometimes dreams of being seated on the Bodhi seat. World Honored One! When that Bodhisattva has such a dream, it should be known that they are gradually approaching the fruit of Anuttara-samyak-sambodhi. Those who seek Bodhi are also like this. If they hear this Prajna Paramita (perfection of wisdom) Dharma gate and rejoice in faith and acceptance, it should be known that this person has long dwelt in the Mahayana Dharma, matured their roots of goodness, and will certainly receive the prediction of Bodhi. How much more so for those who can read, recite, contemplate, explain it to others, and practice accordingly, it should be known that they will certainly and quickly attain the fruit of Anuttara-samyak-sambodhi. Why is this so? World Honored One! There are beings who, due to karmic obstacles, turn their backs on true wisdom, and therefore stay away from this Prajna Paramita Dharma gate, unable to generate pure faith and understanding, and thus unable to mature their roots of goodness. There are beings who have long listened to, accepted, and understood this Dharma, dwelling in reality, and matured their roots of goodness. World Honored One! It should be known that these people dwell in true reality, no longer regress, and gradually approach the fruit of Anuttara-samyak-sambodhi.' 'World Honored One! It is also like a person who wishes to cross a wilderness of a hundred yojanas or even five hundred yojanas, and on that road, whether advancing or retreating, they feel fear and doubt. As this person gradually travels, wanting to leave the dangerous road, they suddenly see some people tending cattle and sheep, and they know that the city is not far away. This person immediately feels at ease, and no longer has fear of thieves or other dangers. Why is this so? Because this person, seeing the cattle and sheep herders, knows that they are gradually approaching the city and villages. World Honored One! Those who seek Bodhi are also like this, if they hear this Prajna Paramita Dharma gate, it should be known that they are gradually approaching the fruit of Anuttara-samyak-sambodhi, and will soon attain it.'
授大菩提記，不復墮于聲聞、緣覺之地。何以故？得聞般若波羅蜜多法門瞻禮信受為前相故。是故諸菩薩摩訶薩，應當於此般若波羅蜜多法門，尊重恭敬如理修行。」
佛說佛母出生三法藏般若波羅蜜多經卷第九 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯贊持品第十之二
爾時，世尊贊尊者舍利子言：「善哉，善哉！舍利子！如是，如是！如汝所說，善引譬喻。汝今以佛神力，復說譬喻而明此義。」
舍利子白佛言：「世尊！又如有人慾見大海漸次而行，若見有樹或見樹相，若見有山或見山相，當知是人去海尚遠。又復前行，若不見樹及樹相，不見山及山相，當知是人去海漸近。何以故？大海深遠廣闊無涯，近大海邊無有一切山樹等相。是人雖未至海，以不見彼山樹相故，即知漸次近於大海。世尊！菩薩摩訶薩亦復如是，若得聞此般若波羅蜜多法門瞻禮供養者，是人雖于現在如來應供正等正覺所未得授記，當知漸近阿耨多羅三藐三菩提而將授記。何以故？以聞此般若波羅蜜多法門為前相故。世尊！又如世間有種種樹，于其春時枝葉繁茂青
【現代漢語翻譯】 現代漢語譯本 『授記大菩提』（預言未來成佛），就不會再墮入聲聞（聽聞佛法而悟道者）、緣覺（獨自悟道者）的境界。為什麼呢？因為能夠聽聞、瞻仰、信受《般若波羅蜜多》（以空性智慧到達彼岸）的法門，是（成佛的）前兆。因此，諸位菩薩摩訶薩（偉大的菩薩），應當對這《般若波羅蜜多》的法門，尊重恭敬，如理修行。
佛說佛母出生三法藏般若波羅蜜多經卷第九 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯贊持品第十之二
這時，世尊讚歎尊者舍利子（佛陀十大弟子之一，以智慧著稱）說：『好啊，好啊！舍利子！正是這樣，正是這樣！正如你所說，善於引用譬喻。你現在憑藉佛的神力，再次說出譬喻來闡明這個道理。』
舍利子對佛說：『世尊！又比如有人想要去看大海，逐漸地行走，如果看到樹木或者樹木的景象，如果看到山或者山的景象，應當知道這個人距離大海還很遠。又向前行走，如果看不到樹木以及樹木的景象，看不到山以及山的景象，應當知道這個人距離大海已經很近了。為什麼呢？因為大海深遠廣闊無邊無際，靠近海邊沒有一切山樹等景象。這個人雖然還沒有到達大海，因為看不到那些山樹的景象，就知道逐漸地接近大海了。世尊！菩薩摩訶薩也是這樣，如果能夠聽聞這個《般若波羅蜜多》的法門，瞻仰供養，這個人雖然在現在如來應供正等正覺（佛的十個稱號之一）那裡還沒有得到授記，應當知道他逐漸接近阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）而將要得到授記。為什麼呢？因為聽聞這個《般若波羅蜜多》的法門是（成佛的）前兆。世尊！又比如世間有各種各樣的樹木，在春天的時候枝葉繁茂青翠，
【English Translation】 English version 『Bestowing the prediction of Great Bodhi』 (prediction of future Buddhahood), one will no longer fall into the realms of Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment on their own). Why is this so? Because being able to hear, venerate, and accept the Dharma of the 『Prajnaparamita』 (perfection of wisdom that leads to the other shore through emptiness) is a precursor (to Buddhahood). Therefore, all Bodhisattva Mahasattvas (great Bodhisattvas) should respect and revere this Dharma of the Prajnaparamita and practice it accordingly.
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Scroll 9 Taisho Tripitaka Vol. 08, No. 0228, The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Scroll 10
Translated by Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with purple robe, by Imperial Decree, during the Western Tian Dynasty, Chapter 10, Part 2: Praise and Support
At that time, the World Honored One praised the Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom), saying: 『Excellent, excellent! Sariputra! It is so, it is so! Just as you have said, you are skilled in using analogies. Now, by the power of the Buddha, speak another analogy to clarify this meaning.』
Sariputra said to the Buddha: 『World Honored One! It is like a person who wishes to see the ocean and walks gradually. If they see trees or the appearance of trees, if they see mountains or the appearance of mountains, they should know that this person is still far from the ocean. If they walk further and do not see trees or the appearance of trees, do not see mountains or the appearance of mountains, they should know that this person is very close to the ocean. Why is this so? Because the ocean is deep, vast, and boundless, and near the ocean there are no appearances of mountains or trees. Although this person has not yet reached the ocean, because they do not see those appearances of mountains and trees, they know that they are gradually approaching the ocean. World Honored One! Bodhisattva Mahasattvas are also like this. If they can hear this Dharma of the Prajnaparamita, venerate and make offerings, although this person has not yet received a prediction from the Tathagata, Arhat, Samyaksambuddha (one of the ten titles of the Buddha), they should know that they are gradually approaching Anuttara-samyak-sambodhi (unexcelled perfect enlightenment, i.e., the wisdom of the Buddha) and will receive a prediction. Why is this so? Because hearing this Dharma of the Prajnaparamita is a precursor (to Buddhahood). World Honored One! It is also like the various trees in the world, which in spring have lush and verdant branches and leaves,
潤可愛，閻浮提人見是相已皆生歡喜，即作是念：『此樹不久開華結實。何以故？彼開敷相先已現故。』世尊！菩薩摩訶薩亦復如是，若得聞此般若波羅蜜多法門瞻禮供養者，當知是菩薩久已成熟最勝善根，以其宿世善因緣故，今於此般若波羅蜜多正法會中親所聽受，得見諸佛及眾賢聖，復得諸佛賢聖以歡喜心作如是念：『過去諸菩薩將得授記亦復如是，聞此正法為前相故。今此菩薩當知漸近阿耨多羅三藐三菩提，不久得記。何以故？前相現故。』又如世間女人懷妊，日月將滿，身力疲睏心識動亂，飲食減少坐臥懈怠，凡諸所欲而不勤行，苦惱悉生厭本所習。見是相已，當知此人將產不久。何以故？前相現故。世尊！菩薩摩訶薩亦復如是，若得聞此般若波羅蜜多法門瞻禮供養者，當知是菩薩久已成熟善根，漸近阿耨多羅三藐三菩提，不久得記。何以故？以聞正法為前相故。」爾時，世尊復贊尊者舍利子言：「善哉，善哉！舍利子！汝所樂說，皆是如來神力所護。」
是時，尊者須菩提白佛言：「希有，世尊！如來、應供、正等正覺善所護念諸菩薩眾，能善宣說諸菩薩法。」
佛告須菩提言：「諸菩薩摩訶薩，于長夜中多所饒益一切眾生，以善方便與其利樂，悲愍世間為救度故。而諸菩薩勤求阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本： 潤可愛，閻浮提（Jambudvipa，指我們所居住的這個世界）的人們見到這種景象后都會感到歡喜，並會這樣想：『這棵樹不久就要開花結果了。為什麼呢？因為開花的預兆已經顯現了。』世尊！菩薩摩訶薩（Bodhisattva-Mahasattva，指發大心的菩薩）也是如此，如果能夠聽聞這部《般若波羅蜜多》（Prajnaparamita，指以智慧到達彼岸的法門）的法門，並瞻仰禮拜供養，應當知道這位菩薩早已成熟了最殊勝的善根，因為他過去世的善因緣，所以今天才能在這《般若波羅蜜多》的正法會上親自聽受，得見諸佛和眾賢聖，並且得到諸佛賢聖以歡喜心這樣想：『過去那些將要得到授記的菩薩也是這樣，聽聞這部正法是他們得到授記的先兆。』現在這位菩薩應當知道他正在逐漸接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺），不久就會得到授記。為什麼呢？因為先兆已經顯現了。又比如世間的女人懷孕，臨近足月時，身體疲憊，心神動亂，飲食減少，坐臥懈怠，凡是想做的事情都不勤奮去做，各種苦惱都產生，厭倦原本習慣的事情。見到這種景象，應當知道這個人快要生產了。為什麼呢？因為先兆已經顯現了。世尊！菩薩摩訶薩也是如此，如果能夠聽聞這部《般若波羅蜜多》的法門，並瞻仰禮拜供養，應當知道這位菩薩早已成熟了善根，正在逐漸接近阿耨多羅三藐三菩提，不久就會得到授記。為什麼呢？因為聽聞正法是先兆。』 這時，世尊又讚歎尊者舍利子說：『說得好啊，說得好啊！舍利子！你所樂意說的，都是如來的神力所護持的。』 這時，尊者須菩提對佛說：『稀有啊，世尊！如來、應供、正等正覺（Tathagata-Arhat-Samyaksambuddha，佛的三個稱號）善於護念諸菩薩眾，能夠善巧地宣說諸菩薩的法。』 佛告訴須菩提說：『諸菩薩摩訶薩，在漫長的歲月中，多方饒益一切眾生，用善巧方便給予他們利益和快樂，悲憫世間，爲了救度眾生。而諸菩薩勤求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。』
【English Translation】 English version: 'O Ravishing One, when the people of Jambudvipa (the world we live in) see this sign, they all rejoice and think, 「This tree will soon blossom and bear fruit. Why? Because the sign of blossoming has already appeared.」 World Honored One, it is the same with Bodhisattva-Mahasattvas (great beings who aspire to Buddhahood). If they hear this Dharma teaching of the Prajnaparamita (the perfection of wisdom), and venerate and make offerings to it, know that these Bodhisattvas have long since matured the most excellent roots of virtue. Because of their good karmic connections from past lives, they are now able to personally hear and receive this teaching in this assembly of the Prajnaparamita, see the Buddhas and all the wise and holy ones, and receive the joyful thought of the Buddhas and wise and holy ones: 「In the past, those Bodhisattvas who were about to receive predictions were also like this, hearing this Dharma as a precursor.」 Know that these Bodhisattvas are now gradually approaching Anuttara-samyak-sambodhi (supreme perfect enlightenment) and will soon receive predictions. Why? Because the precursor has appeared. It is also like a woman in the world who is pregnant, nearing the full term, her body is tired, her mind is disturbed, her appetite decreases, she is lazy in sitting and lying down, and she does not diligently do what she wants to do. All kinds of suffering arise, and she is tired of what she used to do. Seeing this sign, know that this person will soon give birth. Why? Because the precursor has appeared. World Honored One, it is the same with Bodhisattva-Mahasattvas. If they hear this Dharma teaching of the Prajnaparamita, and venerate and make offerings to it, know that these Bodhisattvas have long since matured their roots of virtue, are gradually approaching Anuttara-samyak-sambodhi, and will soon receive predictions. Why? Because hearing the Dharma is the precursor.' At that time, the World Honored One praised the Venerable Sariputra again, saying, 'Well said, well said! Sariputra! What you are pleased to say is all protected by the divine power of the Tathagata.' At that time, the Venerable Subhuti said to the Buddha, 'It is rare, World Honored One! The Tathagata, Arhat, Samyaksambuddha (three titles of the Buddha) is good at protecting and mindful of the Bodhisattva assembly, and is able to skillfully expound the Dharma of the Bodhisattvas.' The Buddha said to Subhuti, 'The Bodhisattva-Mahasattvas, throughout the long night, have greatly benefited all sentient beings, using skillful means to give them benefit and joy, and have compassion for the world, for the sake of saving sentient beings. And the Bodhisattvas diligently seek Anuttara-samyak-sambodhi (supreme perfect enlightenment).'
三菩提果，得證果已，欲為一切眾生如其所應宣說法要，是故諸佛共所護念。」
須菩提白佛言：「世尊！諸菩薩摩訶薩行般若波羅蜜多時，當云何觀即得般若波羅蜜多具足？」
佛言：「須菩提！若菩薩摩訶薩行般若波羅蜜多時，不見色法有所增相，不見受、想、行、識有所增相，是行般若波羅蜜多。不見色法有所減相，不見受、想、行、識有所減相，是行般若波羅蜜多。乃至不見是法非法，是行般若波羅蜜多。須菩提！菩薩摩訶薩行般若波羅蜜多時，若如是觀，即得般若波羅蜜多具足。」
須菩提白佛言：「世尊！如佛所說，般若波羅蜜多不可思議。」
佛言：「須菩提！色、受、想、行、識不可思議，若菩薩不分別色不可思議，是行般若波羅蜜多。不分別受、想、行、識不可思議，是行般若波羅蜜多。」
爾時，尊者舍利子白佛言：「世尊！般若波羅蜜多法門最上甚深，何人當能如實信解？」
佛告舍利子言：「若久行菩薩道者，聞此般若波羅蜜多法門即能信解。」
舍利子白佛言：「世尊！何等是久行菩薩道者？」
佛言：「舍利子！若菩薩摩訶薩，不分別如來十力四無所畏，不分別如來諸功德法，乃至不分別一切智，若如是不分別諸法，是為久行菩薩道
【現代漢語翻譯】 現代漢語譯本 『三菩提果』（指佛所證悟的最高智慧），在證得果位后，爲了能為一切眾生如其所應地宣說佛法要義，所以諸佛共同護念著他們。 須菩提問佛說：『世尊！諸位菩薩摩訶薩在修行般若波羅蜜多（指以智慧到達彼岸）時，應當如何觀察才能圓滿具足般若波羅蜜多呢？』 佛說：『須菩提！如果菩薩摩訶薩在修行般若波羅蜜多時，不見色法（指物質現象）有任何增多之相，不見受、想、行、識（指精神現象）有任何增多之相，這就是在修行般若波羅蜜多。不見色法有任何減少之相，不見受、想、行、識有任何減少之相，這就是在修行般若波羅蜜多。乃至不見什麼是法，什麼是非法，這就是在修行般若波羅蜜多。須菩提！菩薩摩訶薩在修行般若波羅蜜多時，如果這樣觀察，就能圓滿具足般若波羅蜜多。』 須菩提問佛說：『世尊！正如您所說，般若波羅蜜多真是不可思議啊。』 佛說：『須菩提！色、受、想、行、識都是不可思議的。如果菩薩不分別色是不可思議的，這就是在修行般若波羅蜜多。不分別受、想、行、識是不可思議的，這就是在修行般若波羅蜜多。』 這時，尊者舍利子問佛說：『世尊！般若波羅蜜多法門最為殊勝深奧，什麼人能夠如實地信解呢？』 佛告訴舍利子說：『如果長期修行菩薩道的人，聽到這個般若波羅蜜多法門就能信解。』 舍利子問佛說：『世尊！什麼是長期修行菩薩道的人呢？』 佛說：『舍利子！如果菩薩摩訶薩，不分別如來的十力（指佛的十種力量）、四無所畏（指佛的四種無畏懼的自信），不分別如來的各種功德法，乃至不分別一切智（指佛的智慧），如果這樣不分別諸法，這就是長期修行菩薩道的人。』
【English Translation】 English version Having attained the 『Three Bodhi Fruits』 (the highest wisdom attained by a Buddha), and wishing to expound the essential Dharma to all sentient beings as appropriate, the Buddhas are therefore jointly mindful of them. Subhuti said to the Buddha, 『World Honored One, when Bodhisattva Mahasattvas practice Prajna Paramita (the perfection of wisdom), how should they contemplate to fully accomplish Prajna Paramita?』 The Buddha said, 『Subhuti, if a Bodhisattva Mahasattva, when practicing Prajna Paramita, does not see any increase in the form (material phenomena), does not see any increase in sensation, perception, volition, and consciousness (mental phenomena), this is practicing Prajna Paramita. If they do not see any decrease in form, do not see any decrease in sensation, perception, volition, and consciousness, this is practicing Prajna Paramita. Even not seeing what is Dharma and what is not Dharma, this is practicing Prajna Paramita. Subhuti, if a Bodhisattva Mahasattva contemplates in this way when practicing Prajna Paramita, they will fully accomplish Prajna Paramita.』 Subhuti said to the Buddha, 『World Honored One, as you have said, Prajna Paramita is truly inconceivable.』 The Buddha said, 『Subhuti, form, sensation, perception, volition, and consciousness are all inconceivable. If a Bodhisattva does not differentiate that form is inconceivable, this is practicing Prajna Paramita. If they do not differentiate that sensation, perception, volition, and consciousness are inconceivable, this is practicing Prajna Paramita.』 At that time, the Venerable Sariputra said to the Buddha, 『World Honored One, the Dharma gate of Prajna Paramita is most supreme and profound. Who can truly believe and understand it?』 The Buddha told Sariputra, 『If one has practiced the Bodhisattva path for a long time, upon hearing this Dharma gate of Prajna Paramita, they will be able to believe and understand it.』 Sariputra said to the Buddha, 『World Honored One, who are those who have practiced the Bodhisattva path for a long time?』 The Buddha said, 『Sariputra, if a Bodhisattva Mahasattva does not differentiate the Tathagata』s Ten Powers (ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness of a Buddha), does not differentiate the Tathagata』s various meritorious Dharmas, and even does not differentiate Omniscience (the wisdom of a Buddha), if they do not differentiate these Dharmas in this way, they are those who have practiced the Bodhisattva path for a long time.』
者。何以故？所有如來十力、四無所畏不可思議，諸功德法乃至一切智皆不可思議，是故菩薩於一切法無所分別。由如是故，菩薩摩訶薩於法無所行而行，是行般若波羅蜜多。」
爾時，尊者須菩提白佛言：「希有，世尊！此甚深般若波羅蜜多法門，是大寶聚最上無染般若波羅蜜多，猶如虛空自性清凈。世尊！有諸善男子、善女人，於此般若波羅蜜多法門，受持讀誦記念思惟，乃至為人演說者，云何多難事起而為障礙？」
佛告尊者須菩提言：「如是，如是！如汝所說。善男子、善女人於此般若波羅蜜多法門，受持讀誦記念思惟，乃至為人說其義時，多難事起而為障礙。須菩提！汝今當知，難事起時，是其惡魔作諸魔障。是故善男子、善女人諸有受持讀誦乃至為人演說者，應當速疾如理所作。
「又復，有諸善男子、善女人，若欲自書、若使人書此般若波羅蜜多法門者，當於一月乃至一年速疾書成。何以故？此般若波羅蜜多大法寶中，多有怨賊常欲侵害。」
複次，尊者須菩提白佛言：「世尊！諸有善男子、善女人，受持讀誦乃至書寫此般若波羅蜜多法門時，若諸魔眾伺求其便欲生破壞，當於爾時作何遠離？」
佛告須菩提：「汝今當知，若有人受持讀誦乃至書寫此法門時，但當志心
【現代漢語翻譯】 現代漢語譯本：這是為什麼呢？因為如來（Tathagata）的十力（dasabala）、四無所畏（catu-vaisaradyani）是不可思議的，所有功德法乃至一切智（sarvajñatā）都是不可思議的。因此，菩薩（Bodhisattva）對於一切法都不作分別。正因為如此，菩薩摩訶薩（Bodhisattva-Mahasattva）在一切法中無所執著而行，這就是行般若波羅蜜多（Prajnaparamita）。
那時，尊者須菩提（Subhuti）對佛說：『世尊，真是稀有！這甚深的般若波羅蜜多法門，是大寶藏中最上、無染的般若波羅蜜多，猶如虛空般自性清凈。世尊，如果有善男子、善女人，對於這般若波羅蜜多法門，受持、讀誦、記念、思惟，乃至為他人演說，為什麼會遇到許多困難和障礙呢？』
佛告訴尊者須菩提：『是的，是的！正如你所說。善男子、善女人如果對於這般若波羅蜜多法門，受持、讀誦、記念、思惟，乃至為他人解說其義時，確實會遇到許多困難和障礙。須菩提，你應當知道，當困難發生時，是惡魔製造的魔障。因此，善男子、善女人凡是受持、讀誦乃至為他人演說此法門的人，應當迅速如理地去做。』
『此外，如果有善男子、善女人，想要自己書寫，或者請人書寫這般若波羅蜜多法門，應當在一個月乃至一年的時間內迅速完成。為什麼呢？因為在這般若波羅蜜多大法寶中，有很多怨賊常常想要侵害。』
接著，尊者須菩提對佛說：『世尊，如果有善男子、善女人，受持、讀誦乃至書寫這般若波羅蜜多法門時，如果魔眾伺機想要破壞，那時應當如何遠離呢？』
佛告訴須菩提：『你應當知道，如果有人受持、讀誦乃至書寫此法門時，只要專心致志，
【English Translation】 English version: Why is that? Because all the Tathagata's ten powers (dasabala), four fearlessnesses (catu-vaisaradyani) are inconceivable, and all meritorious dharmas, even omniscience (sarvajñatā), are inconceivable. Therefore, a Bodhisattva (Bodhisattva) does not discriminate among all dharmas. Because of this, a Bodhisattva-Mahasattva (Bodhisattva-Mahasattva) acts without attachment to any dharma, and this is the practice of Prajnaparamita (Prajnaparamita).'
At that time, the Venerable Subhuti (Subhuti) said to the Buddha, 'World Honored One, it is rare! This profound Prajnaparamita dharma gate is the most supreme and undefiled Prajnaparamita in the great treasure, as pure in nature as space. World Honored One, if there are good men and good women who uphold, recite, remember, contemplate, and even explain this Prajnaparamita dharma gate to others, why do many difficulties and obstacles arise?'
The Buddha told the Venerable Subhuti, 'It is so, it is so! As you have said. If good men and good women uphold, recite, remember, contemplate, and even explain the meaning of this Prajnaparamita dharma gate to others, many difficulties and obstacles will indeed arise. Subhuti, you should know that when difficulties arise, it is the evil demons creating demonic obstacles. Therefore, good men and good women who uphold, recite, and even explain this dharma gate to others should quickly do what is proper.'
'Furthermore, if there are good men and good women who wish to write this Prajnaparamita dharma gate themselves, or have others write it, they should quickly complete it within one month to one year. Why is that? Because within this great treasure of Prajnaparamita, there are many enemies who constantly seek to harm it.'
Then, the Venerable Subhuti said to the Buddha, 'World Honored One, if good men and good women are upholding, reciting, or even writing this Prajnaparamita dharma gate, and if the demonic hosts are seeking an opportunity to destroy it, what should they do to avoid it at that time?'
The Buddha told Subhuti, 'You should know that if someone is upholding, reciting, or even writing this dharma gate, they should just focus their mind,'
如理所作。彼諸惡魔雖復長時以壞法心，於此法門欲作斷滅，及持法者欲生破壞，縱經多劫，彼終不能伺得其便。」
爾時，尊者舍利子白佛言：「世尊！諸善男子、善女人，受持讀誦此正法時，若得遠離諸魔業者，是人即能讀誦通利，乃至書寫皆無障礙。世尊！如佛所說，彼諸惡魔伺求其便不能得者，當以何力能致如是？」
佛告尊者舍利子言：「汝今當知，皆是如來、應供、正等正覺威神之力加持護念，制伏諸魔不得其便，是故能令諸持法者讀誦通利，乃至如所說學、如所說行、如理相應皆悉無礙。何以故？今此甚深正法攝諸法相即諸法性，所有十方無量阿僧祇世界，現住說法諸佛如來，皆同宣說此般若波羅蜜多法門。是故諸佛如來，以其神通威力共所護念諸持法者，使令受持讀誦通利，乃至書寫供養，如所說學、如所說行、如理相應皆得無礙。舍利子！諸有持法善男子、善女人，若為諸佛所護念者，我不見有諸惡魔眾而能為害。」
是時，尊者舍利子白佛言：「世尊！若諸菩薩摩訶薩，於此般若波羅蜜多法門，受持讀誦書寫供養，乃至如所說學、如所說行、如理相應，而能遠離諸魔障者，亦是如來神通威力所護念耶？」
佛告尊者舍利子言：「如是，如是！諸菩薩摩訶薩已得一切如來
【現代漢語翻譯】 現代漢語譯本：
『如理所作』（依照正理修行）。那些惡魔即使長時間懷著破壞佛法的意圖，想要斷滅這個法門，並對持法者進行破壞，縱然經過多個劫數，他們最終也不能找到機會。」 那時，尊者舍利子對佛說：『世尊！那些善男子、善女人，在受持、讀誦這個正法時，如果能夠遠離各種魔業的干擾，這個人就能順利地讀誦通達，甚至書寫也不會有任何障礙。世尊！正如佛所說，那些惡魔伺機尋找機會卻不能得逞，是依靠什麼力量才能達到這樣的效果呢？』 佛告訴尊者舍利子說：『你應當知道，這都是如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）的威神之力加持護念，制伏那些惡魔使他們不能得逞。因此，才能使那些持法者讀誦通達，乃至按照所說的去學習、按照所說的去修行、如理相應，都沒有任何障礙。為什麼呢？因為這個甚深的正法攝持一切法的相，即是一切法的本性。所有十方無量阿僧祇（Asankhya，無數）世界，現在住世說法的所有佛如來，都共同宣說這個般若波羅蜜多（Prajnaparamita，智慧到彼岸）法門。因此，諸佛如來以他們的神通威力共同護念那些持法者，使他們能夠受持、讀誦通達，乃至書寫供養，按照所說的去學習、按照所說的去修行、如理相應，都能沒有障礙。舍利子！那些持法的善男子、善女人，如果被諸佛所護念，我看不見有任何惡魔眾能夠對他們造成傷害。』 這時，尊者舍利子對佛說：『世尊！如果那些菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩），對於這個般若波羅蜜多法門，受持、讀誦、書寫、供養，乃至按照所說的去學習、按照所說的去修行、如理相應，而能夠遠離各種魔障，這也是如來的神通威力所護念的嗎？』 佛告訴尊者舍利子說：『是的，是的！那些菩薩摩訶薩已經獲得了所有如來的加持護念。』
【English Translation】 English version:
'As it should be done' (practicing according to the right principle). Those demons, even if they harbor the intention to destroy the Dharma for a long time, wanting to eradicate this Dharma gate and to harm the Dharma holders, even after many kalpas (aeons), they will ultimately not be able to find an opportunity.」 At that time, the Venerable Shariputra said to the Buddha, 『World Honored One! Those good men and good women, when receiving, reciting, and studying this true Dharma, if they can stay away from the interference of various demonic activities, that person will be able to recite and understand it smoothly, and even writing will not have any obstacles. World Honored One! As the Buddha said, those demons seek opportunities but cannot succeed, by what power can they achieve such an effect?』 The Buddha told the Venerable Shariputra, 『You should know that all of this is due to the power of the majestic and divine blessings of the Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One), which protect and subdue those demons so that they cannot succeed. Therefore, it enables those who uphold the Dharma to recite and understand it smoothly, and even to learn as it is said, to practice as it is said, and to be in accordance with the principle without any obstacles. Why is that? Because this profound true Dharma encompasses the characteristics of all dharmas, which is the nature of all dharmas. All the Buddhas and Tathagatas who are currently dwelling and teaching in the immeasurable Asankhya (countless) worlds of the ten directions, all jointly proclaim this Prajnaparamita (Perfection of Wisdom) Dharma gate. Therefore, all the Buddhas and Tathagatas, with their divine power, jointly protect those who uphold the Dharma, enabling them to receive, recite, and understand it smoothly, and even to write and make offerings, to learn as it is said, to practice as it is said, and to be in accordance with the principle without any obstacles. Shariputra! Those good men and good women who uphold the Dharma, if they are protected by all the Buddhas, I do not see any demonic beings that can harm them.』 At this time, the Venerable Shariputra said to the Buddha, 『World Honored One! If those Bodhisattva-Mahasattvas (Great Bodhisattvas), with regard to this Prajnaparamita Dharma gate, receive, recite, write, and make offerings, and even learn as it is said, practice as it is said, and are in accordance with the principle, and are able to stay away from various demonic obstacles, is this also due to the protection of the Tathagata's divine power?』 The Buddha told the Venerable Shariputra, 『Yes, yes! Those Bodhisattva-Mahasattvas have already received the blessings and protection of all the Tathagatas.』
神通威力加持護念，是故於此甚深般若波羅蜜多法門，而能受持讀誦通利，乃至如所說學、如所說行、如理相應，悉得遠離一切魔障。舍利子！當知是菩薩得諸如來神力加持，是諸如來所知所念，為諸如來共所觀察。
「複次，舍利子！若菩薩摩訶薩於此般若波羅蜜多法門，能受持讀誦記念思惟，廣為他人解釋其義，乃至如所說學、如所說行、如理相應者，當知是菩薩摩訶薩已近阿耨多羅三藐三菩提，不久得成阿耨多羅三藐三菩提果。
「又，舍利子！若人於此般若波羅蜜多法門，但能受持讀誦者，是人得福雖多，不如有人於此法門，如所說學、如所說行、如理相應。舍利子！當知是人得諸如來神力加持，是諸如來所知所念，為諸如來共所觀察。是人現世有大威德、有大名稱，當來決定獲大果報。何以故？此般若波羅蜜多是第一義勝妙法門，與一切法如理相應，普攝眾生住真實際。
「複次，舍利子，此般若波羅蜜多相應法門，如來、應供、正等正覺以威神力加持護念。后末世中先於南方廣大流佈，從是南方流佈西方，復從西方流佈北方，如是展轉流佈諸方。舍利子！佛涅盤后法欲滅時，為欲令諸善男子、善女人，於此般若波羅蜜多法門，受持讀誦記念思惟，轉為他人解釋其義，乃至書寫供養獲大
【現代漢語翻譯】 現代漢語譯本：由於神通威力的加持和護念，因此能夠受持、讀誦、通達並運用這甚深的般若波羅蜜多（prajnaparamita，智慧的完美）法門，乃至按照所說的去學習、按照所說的去實踐、與真理相應，都能遠離一切魔障。舍利子（Sariputra，佛陀的十大弟子之一）！應當知道，這位菩薩（bodhisattva，追求覺悟的修行者）得到了諸佛如來的神力加持，被諸佛如來所知所念，為諸佛如來共同觀察。 其次，舍利子！如果菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）能夠受持、讀誦、記憶、思考這般若波羅蜜多法門，並廣泛地為他人解釋其含義，乃至按照所說的去學習、按照所說的去實踐、與真理相應，應當知道，這位菩薩摩訶薩已經接近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），不久將成就阿耨多羅三藐三菩提的果位。 又，舍利子！如果有人僅僅能夠受持、讀誦這般若波羅蜜多法門，這個人得到的福報雖然很多，但不如有人能夠按照所說的去學習、按照所說的去實踐、與真理相應。舍利子！應當知道，這個人得到了諸佛如來的神力加持，被諸佛如來所知所念，為諸佛如來共同觀察。這個人現世具有大威德、有大名聲，將來必定獲得大果報。為什麼呢？因為這般若波羅蜜多是第一義的殊勝法門，與一切法如理相應，普遍攝受眾生安住于真實境界。 其次，舍利子，這與般若波羅蜜多相應的法門，如來（Tathagata，佛陀的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）以威神力加持護念。在後世末法時期，首先在南方廣泛流傳，從南方流傳到西方，又從西方流傳到北方，這樣輾轉流傳到各個地方。舍利子！佛陀涅槃（nirvana，寂滅）后，佛法將要滅亡時，爲了讓善男子、善女人能夠受持、讀誦、記憶、思考這般若波羅蜜多法門，並轉為他人解釋其含義，乃至書寫供養，獲得大福報。
【English Translation】 English version: Through the power of spiritual abilities and the protection of mindfulness, one is able to receive, recite, understand, and apply this profound Prajnaparamita (perfection of wisdom) Dharma, and even learn as taught, practice as taught, and be in accordance with the truth, thus being able to stay away from all demonic obstacles. Sariputra (one of the Buddha's ten great disciples)! You should know that this Bodhisattva (a being who seeks enlightenment) has received the divine power of the Tathagatas (Buddhas), is known and remembered by the Tathagatas, and is observed by all the Tathagatas together. Furthermore, Sariputra! If a Bodhisattva-Mahasattva (a great Bodhisattva) can receive, recite, remember, and contemplate this Prajnaparamita Dharma, and widely explain its meaning to others, and even learn as taught, practice as taught, and be in accordance with the truth, you should know that this Bodhisattva-Mahasattva has approached Anuttara-samyak-sambodhi (supreme perfect enlightenment), and will soon achieve the fruit of Anuttara-samyak-sambodhi. Moreover, Sariputra! If someone can only receive and recite this Prajnaparamita Dharma, although this person obtains much merit, it is not as much as someone who can learn as taught, practice as taught, and be in accordance with the truth. Sariputra! You should know that this person has received the divine power of the Tathagatas, is known and remembered by the Tathagatas, and is observed by all the Tathagatas together. This person has great power and great fame in this life, and will surely obtain great rewards in the future. Why? Because this Prajnaparamita is the supreme Dharma of the first meaning, which is in accordance with all Dharmas, and universally embraces all sentient beings to abide in the true reality. Furthermore, Sariputra, this Dharma corresponding to Prajnaparamita is protected and blessed by the Tathagata (Buddha), Arhat (worthy one), and Samyaksambuddha (fully enlightened one) with their majestic spiritual power. In the latter days of the Dharma-ending age, it will first spread widely in the South, then from the South to the West, and from the West to the North, and thus spread to all directions. Sariputra! After the Buddha's Nirvana (passing away), when the Dharma is about to perish, in order to enable good men and good women to receive, recite, remember, and contemplate this Prajnaparamita Dharma, and explain its meaning to others, and even write and make offerings, they will obtain great merit.
利益，是故如來加持護念使令流佈。
「又，舍利子！若善男子、善女人，有能受持此正法者，當知是人得諸如來神力加持，是諸如來所知所念，為諸如來共所觀察。」
舍利子白佛言：「世尊！此般若波羅蜜多法門最上甚深，於後末世，云何北方亦流佈耶？」
佛言：「舍利子！后末世中此法亦當流佈北方，而彼方處有修菩薩行者諸善男子、善女人，聞此甚深般若波羅蜜多法門，而能受持讀誦記念思惟書寫供養。」
舍利子白佛言：「世尊！而彼北方有幾所人當能受持此甚深般若波羅蜜多法門？有幾所人能讀誦通利，如所說學、如所說行、如理相應？」
佛言：「舍利子！而彼北方雖多有諸修菩薩行者善男子、善女人，能受持此甚深般若波羅蜜多法門，少能于中讀誦通利，如所說學、如所說行、如理相應者。
「又，舍利子！彼方若有善男子、善女人，聞此般若波羅蜜多法門，不驚不怖不退不沒者，當知是人久住大乘修菩薩行，已曾於其過去如來、應供、正等正覺所請問其義，是人久已修習具足菩薩道法，為欲利樂諸眾生故廣修諸行，勤求阿耨多羅三藐三菩提果。何以故？我今已為是善男子、善女人，宣說一切智相應般若波羅蜜多法門。是人轉身，亦復樂聞此般若波羅蜜多法
【現代漢語翻譯】 現代漢語譯本：因此，如來加持並護念此法，使其流傳。 『又，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果善男子、善女人，有能夠接受並持守這正法的，應當知道這個人得到了諸如來的神力加持，被諸如來所知所念，為諸如來共同觀察。』 舍利子（Śāriputra）對佛說：『世尊！這般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸）法門最為殊勝深奧，在後世末法時期，如何能在北方也流傳開來呢？』 佛說：『舍利子（Śāriputra）！在後世末法時期，此法也應當在北方流傳，而那個地方有修菩薩行（Bodhisattva-caryā，菩薩的修行）的善男子、善女人，聽到這甚深般若波羅蜜多（Prajñāpāramitā）法門，能夠接受、持守、讀誦、記念、思惟、書寫、供養。』 舍利子（Śāriputra）對佛說：『世尊！在那個北方，有多少人能夠接受並持守這甚深般若波羅蜜多（Prajñāpāramitā）法門？有多少人能夠讀誦通達，按照所說的去學習、按照所說的去修行、與真理相應呢？』 佛說：『舍利子（Śāriputra）！在那個北方，雖然有很多修菩薩行（Bodhisattva-caryā）的善男子、善女人，能夠接受並持守這甚深般若波羅蜜多（Prajñāpāramitā）法門，但很少有人能夠讀誦通達，按照所說的去學習、按照所說的去修行、與真理相應。 『又，舍利子（Śāriputra）！那個地方如果有善男子、善女人，聽到這般若波羅蜜多（Prajñāpāramitā）法門，不驚慌、不恐懼、不退縮、不沉淪的，應當知道這個人久住大乘（Mahāyāna，佛教的一個主要流派）修菩薩行（Bodhisattva-caryā），已經曾在過去的如來（Tathāgata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyaksaṃbuddha，完全覺悟的佛）那裡請問過其義理，這個人早已修習具足菩薩道法，爲了利益安樂一切眾生而廣泛修行，勤求阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的果位。為什麼呢？因為我現在已經為這些善男子、善女人，宣說了與一切智（Sarvajñatā，佛陀的智慧）相應的般若波羅蜜多（Prajñāpāramitā）法門。這個人轉身之後，也仍然樂於聽聞這般若波羅蜜多（Prajñāpāramitā）法。』
【English Translation】 English version: Therefore, the Tathāgata (如來, Thus Gone One) blesses and protects this Dharma, causing it to spread. 'Furthermore, Śāriputra (舍利子, one of the Buddha's ten great disciples, known for his wisdom)! If there are good men or good women who can receive and uphold this true Dharma, know that these people have obtained the divine power of all Tathāgatas, are known and remembered by all Tathāgatas, and are observed by all Tathāgatas together.' Śāriputra (舍利子) said to the Buddha: 'World Honored One! This Prajñāpāramitā (般若波羅蜜多, Perfection of Wisdom) Dharma gate is most supreme and profound. How will it spread in the northern regions during the latter days of the Dharma?' The Buddha said: 'Śāriputra (舍利子)! In the latter days of the Dharma, this Dharma will also spread in the northern regions. In that place, there will be good men and good women who practice the Bodhisattva path (菩薩行, Bodhisattva-caryā). Upon hearing this profound Prajñāpāramitā (般若波羅蜜多) Dharma gate, they will be able to receive, uphold, recite, remember, contemplate, write, and make offerings to it.' Śāriputra (舍利子) said to the Buddha: 'World Honored One! In that northern region, how many people will be able to receive and uphold this profound Prajñāpāramitā (般若波羅蜜多) Dharma gate? How many people will be able to recite it fluently, learn as it is taught, practice as it is taught, and be in accordance with the truth?' The Buddha said: 'Śāriputra (舍利子)! In that northern region, although there are many good men and good women who practice the Bodhisattva path (菩薩行, Bodhisattva-caryā) and are able to receive and uphold this profound Prajñāpāramitā (般若波羅蜜多) Dharma gate, few will be able to recite it fluently, learn as it is taught, practice as it is taught, and be in accordance with the truth.' 'Furthermore, Śāriputra (舍利子)! If there are good men or good women in that place who, upon hearing this Prajñāpāramitā (般若波羅蜜多) Dharma gate, are not startled, not afraid, do not retreat, and do not sink, know that these people have long dwelt in the Mahāyāna (大乘, Great Vehicle), practicing the Bodhisattva path (菩薩行, Bodhisattva-caryā). They have already inquired about its meaning from past Tathāgatas (如來, Thus Gone One), Arhats (應供, Worthy Ones), and Samyaksaṃbuddhas (正等正覺, Fully Enlightened Buddhas). These people have long cultivated and perfected the Bodhisattva path, and for the sake of benefiting and bringing joy to all sentient beings, they extensively cultivate all practices, diligently seeking the fruit of Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment). Why is this so? Because I have now proclaimed to these good men and good women the Prajñāpāramitā (般若波羅蜜多) Dharma gate that corresponds to all-knowing wisdom (Sarvajñatā, 一切智). After this person turns away, they will still be delighted to hear this Prajñāpāramitā (般若波羅蜜多) Dharma.'
門歡喜信受，勤修阿耨多羅三藐三菩提法，善住三摩呬多相應勝行，乃至諸魔不能壞其阿耨多羅三藐三菩提心，況復一切人非人等能破壞耶？何以故？是人堅固勇猛，不退轉于阿耨多羅三藐三菩提心。又復，是人聞此般若波羅蜜多法門，心大歡喜、心得清凈，普令眾生種諸善根如理修行，成就阿耨多羅三藐三菩提果。何以故？是善男子、善女人，能于佛前作如是言：『我當以此法門，為無量百千萬億俱胝那庾多眾生，如理表示、如實教授、如所利益、如理生喜、如實覺了，無所退轉，普令安住阿耨多羅三藐三菩提果。』舍利子！是善男子、善女人，住菩薩乘廣大利益。我觀其心則生隨喜。我亦以此甚深正法，示教利喜無量百千萬億俱胝那庾多眾生，令住阿耨多羅三藐三菩提果。如是善男子、善女人，廣大信解愛樂大乘，愿生諸佛剎中，現在佛前聞說妙法，相續得聞說此甚深般若波羅蜜多法門。于彼佛剎，亦復以此甚深正法，示教利喜無量百千萬億俱胝那庾多眾生，令住阿耨多羅三藐三菩提果。」
爾時，尊者舍利子白佛言：「希有，世尊！如來、應供、正等正覺於過去未來現在一切法中，無有少法不見不聞不知不解，一切眾生種種行相皆悉了知，諸菩薩法無不通達。乃至未來世中有諸菩薩摩訶薩眾，為菩提故發
【現代漢語翻譯】 現代漢語譯本：他們歡喜信受，勤奮修習阿耨多羅三藐三菩提（無上正等正覺）之法，善於安住於三摩呬多（禪定）相應的殊勝修行，乃至諸魔都不能破壞他們的阿耨多羅三藐三菩提心，更何況一切人或非人等能夠破壞呢？為什麼呢？因為這些人堅定勇猛，不會在阿耨多羅三藐三菩提心上退轉。而且，這些人聽聞此般若波羅蜜多（智慧到彼岸）法門，心中非常歡喜，心也變得清凈，普遍令眾生種下各種善根，如理修行，成就阿耨多羅三藐三菩提的果位。為什麼呢？因為這些善男子、善女人，能在佛前這樣說：『我應當用這個法門，為無量百千萬億俱胝那庾多（極多的數量單位）的眾生，如理地開示，如實地教導，如所利益地引導，如理地使他們生起歡喜，如實地使他們覺悟，不會退轉，普遍令他們安住于阿耨多羅三藐三菩提的果位。』舍利子！這些善男子、善女人，安住于菩薩乘，廣大利益眾生。我觀察他們的心，就生起隨喜。我也用這甚深的正法，開示教導，使無量百千萬億俱胝那庾多的眾生歡喜，令他們安住于阿耨多羅三藐三菩提的果位。這樣的善男子、善女人，廣大地信解愛樂大乘，愿生於諸佛的剎土中，在現在的佛前聽聞微妙的佛法，相續不斷地聽聞這甚深的般若波羅蜜多法門。在那些佛剎中，也用這甚深的正法，開示教導，使無量百千萬億俱胝那庾多的眾生歡喜，令他們安住于阿耨多羅三藐三菩提的果位。」 那時，尊者舍利子對佛說：「希有啊，世尊！如來、應供、正等正覺，對於過去、未來、現在的一切法，沒有絲毫法是看不見、聽不到、不知道、不瞭解的，一切眾生的種種行為狀態都完全瞭解，對於諸菩薩的法門沒有不通達的。乃至未來世中，有諸菩薩摩訶薩（大菩薩）爲了菩提（覺悟）而發心，
【English Translation】 English version: They joyfully accept and believe, diligently cultivate the Dharma of Anuttara-samyak-sambodhi (supreme perfect enlightenment), skillfully abide in the superior practice corresponding to Samahita (meditation), to the extent that even all the Maras (demons) cannot destroy their mind of Anuttara-samyak-sambodhi, let alone all humans or non-humans being able to destroy it? Why is that? Because these people are firm and courageous, and will not retreat from the mind of Anuttara-samyak-sambodhi. Moreover, these people, upon hearing this Dharma gate of Prajna-paramita (perfection of wisdom), feel great joy in their hearts, their minds become pure, and they universally cause sentient beings to plant various roots of goodness, cultivate according to the Dharma, and achieve the fruit of Anuttara-samyak-sambodhi. Why is that? Because these good men and good women can say before the Buddha: 『I shall use this Dharma gate to reveal, teach, guide for benefit, bring joy, and enable true understanding to countless hundreds of thousands of millions of kotis (a large number) of nayutas (another large number) of sentient beings, without retreating, and universally cause them to abide in the fruit of Anuttara-samyak-sambodhi.』 Shariputra! These good men and good women, abiding in the Bodhisattva vehicle, greatly benefit sentient beings. I observe their minds and rejoice accordingly. I also use this profound and righteous Dharma to reveal, teach, and bring joy to countless hundreds of thousands of millions of kotis of nayutas of sentient beings, causing them to abide in the fruit of Anuttara-samyak-sambodhi. Such good men and good women, with great faith and understanding, love and delight in the Mahayana (Great Vehicle), wish to be born in the Buddha-lands, to hear the wonderful Dharma in the presence of the current Buddhas, and to continuously hear this profound Dharma gate of Prajna-paramita. In those Buddha-lands, they also use this profound and righteous Dharma to reveal, teach, and bring joy to countless hundreds of thousands of millions of kotis of nayutas of sentient beings, causing them to abide in the fruit of Anuttara-samyak-sambodhi.」 At that time, the Venerable Shariputra said to the Buddha: 「It is rare, World Honored One! The Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), regarding all Dharmas of the past, future, and present, there is not a single Dharma that is unseen, unheard, unknown, or not understood. All the various behaviors of all sentient beings are completely understood, and there is no Dharma of the Bodhisattvas that is not comprehended. Even in the future, there will be Bodhisattva-mahasattvas (great Bodhisattvas) who, for the sake of Bodhi (enlightenment), generate the mind,
大精進勤求此般若波羅蜜多，得是法門受持讀誦，如所說學、如所說行、如理相應者，如來悉知。有諸菩薩摩訶薩眾，於此般若波羅蜜多法門，不求而得者，如來亦知。」
佛告尊者舍利子言：「如是，如是！如汝所說。舍利子！如來、應供、正等正覺於過去未來現在一切法中，無有少法不見不聞不知不解。乃至未來世中諸菩薩摩訶薩，於此般若波羅蜜多法門，有求而得、有不求而得者，如來悉知。何以故？如來、應供、正等正覺，于諸菩薩過去善根及所樂欲，乃至菩薩所行道法，皆悉了知。」
複次，舍利子白佛言：「世尊！余諸深經與此般若波羅蜜多相應者，亦不勤求而自得耶？」
佛言：「如是，如是！舍利子！所有餘諸深經與此般若波羅蜜多相應者，亦有不求而自獲得。」
舍利子白佛言：「世尊！所有餘諸深經與六波羅蜜多相應者，未來世中善男子、善女人，亦不勤求而自得耶？」
佛言：「舍利子！所有餘諸深經與六波羅蜜多相應者，未來世中亦有不求而自獲得。何以故？法本如是。諸修菩薩道者善男子、善女人，常當以法示教利喜無量百千萬億俱胝那庾多眾生，令住阿耨多羅三藐三菩提果，亦自於中如理修學。是人轉身，于余深經與六波羅蜜多無所得相應，與一切法自
【現代漢語翻譯】 現代漢語譯本 如果有人以大精進心勤奮地尋求這《般若波羅蜜多》（prajnaparamita，智慧的完美）法門，並能受持、讀誦，按照所說的去學習、按照所說的去修行，與真理相應，如來（tathagata，佛的稱號）完全知曉。如果有一些菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）眾，對於這《般若波羅蜜多》法門，不尋求就能得到，如來也完全知曉。
佛告訴尊者舍利子（Sariputra）說：『是的，是的！正如你所說。舍利子！如來、應供（arhat，值得供養的人）、正等正覺（samyaksambuddha，完全覺悟的佛）對於過去、未來、現在的一切法，沒有絲毫是不見、不聞、不知、不解的。乃至未來世中，諸菩薩摩訶薩，對於這《般若波羅蜜多》法門，有通過尋求而得到的，也有不尋求而得到的，如來都完全知曉。為什麼呢？因為如來、應供、正等正覺，對於諸菩薩過去所種的善根以及他們的喜好，乃至菩薩所修行的道法，都完全瞭解。』
接著，舍利子問佛說：『世尊！其他與這《般若波羅蜜多》相應的甚深經典，也是不勤奮尋求就能自己得到嗎？』
佛說：『是的，是的！舍利子！所有其他與這《般若波羅蜜多》相應的甚深經典，也有不尋求就能自己獲得的。』
舍利子問佛說：『世尊！所有其他與六波羅蜜多（sad-paramita，六種到達彼岸的方法，即佈施、持戒、忍辱、精進、禪定、智慧）相應的甚深經典，未來世中的善男子、善女人，也是不勤奮尋求就能自己得到嗎？』
佛說：『舍利子！所有其他與六波羅蜜多相應的甚深經典，未來世中也有不尋求就能自己獲得的。為什麼呢？因為法的本性就是如此。那些修菩薩道的善男子、善女人，應當經常用佛法教導、開示、利益、喜悅無量百千萬億俱胝那庾多（kotinayuta，極大的數量單位）眾生，使他們安住于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的果位，自己也從中如理修學。這樣的人轉身之後，對於其他與六波羅蜜多無所得相應的甚深經典，以及一切法，自然而然地就會明白。』
【English Translation】 English version If one with great diligence seeks this Prajnaparamita (prajnaparamita, the perfection of wisdom) Dharma, and is able to receive, uphold, recite, learn as it is taught, practice as it is taught, and be in accordance with the truth, the Tathagata (tathagata, an epithet of the Buddha) knows all. If there are Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattvas) who, regarding this Prajnaparamita Dharma, obtain it without seeking, the Tathagata also knows all.
The Buddha said to the venerable Sariputra: 'So it is, so it is! Just as you have said. Sariputra! The Tathagata, Arhat (arhat, one who is worthy of offerings), Samyaksambuddha (samyaksambuddha, a fully enlightened Buddha), regarding all dharmas of the past, future, and present, there is not a single dharma that is not seen, not heard, not known, not understood. Even in the future, those Bodhisattva-Mahasattvas, regarding this Prajnaparamita Dharma, some obtain it through seeking, and some obtain it without seeking, the Tathagata knows all. Why is that? Because the Tathagata, Arhat, Samyaksambuddha, fully understands the past good roots of all Bodhisattvas, as well as their desires, and even the path of practice that Bodhisattvas undertake.'
Then, Sariputra asked the Buddha: 'World Honored One! Are other profound sutras that are in accordance with this Prajnaparamita also obtained without diligent seeking?'
The Buddha said: 'So it is, so it is! Sariputra! All other profound sutras that are in accordance with this Prajnaparamita, there are also those that are obtained without seeking.'
Sariputra asked the Buddha: 'World Honored One! All other profound sutras that are in accordance with the Six Paramitas (sad-paramita, the six perfections: generosity, morality, patience, diligence, meditation, and wisdom), will good men and good women in the future also obtain them without diligent seeking?'
The Buddha said: 'Sariputra! All other profound sutras that are in accordance with the Six Paramitas, in the future there will also be those who obtain them without seeking. Why is that? Because the nature of Dharma is such. Those good men and good women who cultivate the Bodhisattva path should always use the Dharma to teach, reveal, benefit, and delight countless hundreds of thousands of millions of kotinayutas (kotinayuta, a very large number) of beings, enabling them to abide in the fruit of Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and they themselves also learn and practice accordingly. Such a person, after this life, will naturally understand other profound sutras that are in accordance with the non-attainment of the Six Paramitas, as well as all dharmas.'
性相應者，是人亦復不求自得。」
佛說佛母出生三法藏般若波羅蜜多經卷第十 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
惡者障法品第十一之一
爾時，尊者須菩提白佛言：「世尊！佛先已說受持讀誦般若波羅蜜多法者諸善男子、善女人所有功德。而彼善男子、善女人受持讀誦此法門時，將無惡魔為難事耶？」
佛告尊者須菩提言：「如是，如是！甚多。須菩提！有諸惡魔而為難事，於一切時伺求其便。」
須菩提復白佛言：「如佛所說諸難事者，其相云何？」
佛告須菩提：「若有住菩薩乘修習此般若波羅蜜多法者，欲為他人說此法時，不即為說及說不止，應當覺知是為魔事。又復，若說法者于說法時，生其我慢貢高心者，應當覺知是為魔事。若有人書持讀誦此法門時，生輕慢心而戲笑者，應當覺知是為魔事。若有諸持法者心生散亂，應當覺知是為魔事。若有諸持法者互相非說，應當覺知是為魔事。若有諸持法者，記念不明多所忘失，應當覺知是為魔事。若有諸持法者，互相障礙不能和合，於此法門不生敬信
【現代漢語翻譯】 現代漢語譯本 『與自性相應的，這個人也不會再去追求自我獲得。』
《佛說佛母出生三法藏般若波羅蜜多經》卷第十 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》
《佛說佛母出生三法藏般若波羅蜜多經》卷第十一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
惡者障法品第十一之一
這時，尊者須菩提對佛說：『世尊！佛先前已經說過受持讀誦般若波羅蜜多法（Prajnaparamita Dharma）的善男子、善女人所具有的功德。但是，當這些善男子、善女人受持讀誦這個法門時，難道不會有惡魔來製造障礙嗎？』
佛告訴尊者須菩提說：『是的，是的！確實有很多。須菩提！有很多惡魔會製造障礙，他們時時刻刻都在伺機而動。』
須菩提又對佛說：『如佛所說的這些障礙，它們的具體表現是什麼樣的呢？』
佛告訴須菩提：『如果有住在菩薩乘（Bodhisattva-yana）修習這個般若波羅蜜多法（Prajnaparamita Dharma）的人，想要為他人宣說這個法時，不立即宣說或者宣說個沒完沒了，應當知道這是魔事。還有，如果說法的人在說法時，生起我慢貢高之心，應當知道這是魔事。如果有人書寫、受持、讀誦這個法門時，生起輕慢之心而戲笑，應當知道這是魔事。如果有持法的人心中散亂，應當知道這是魔事。如果有持法的人互相誹謗，應當知道這是魔事。如果有持法的人，記憶不清，多有遺忘，應當知道這是魔事。如果有持法的人，互相障礙，不能和合，對這個法門不生敬信，
【English Translation】 English version 'Being in accordance with one's own nature, this person also does not seek self-attainment.'
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita, Volume 10 Taisho Tripitaka Volume 08 No. 0228 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita
The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita, Volume 11
Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister of the Western Heaven, under Imperial Decree
Chapter Eleven, Section One: The Obstruction of the Wicked
At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! The Buddha has previously spoken of the merits of those good men and good women who receive, uphold, read, and recite the Prajnaparamita Dharma (般若波羅蜜多法). But when these good men and good women receive, uphold, read, and recite this Dharma gate, will there be no evil demons causing obstacles?'
The Buddha said to the Venerable Subhuti: 'So it is, so it is! There are many. Subhuti! There are many evil demons who cause obstacles, and they are always seeking opportunities.'
Subhuti again said to the Buddha: 'What are the specific manifestations of these obstacles that the Buddha has spoken of?'
The Buddha said to Subhuti: 'If there are those who dwell in the Bodhisattva-yana (菩薩乘) and cultivate this Prajnaparamita Dharma (般若波羅蜜多法), and when they wish to explain this Dharma to others, they do not explain it immediately or they explain it endlessly, they should know that this is the work of demons. Furthermore, if those who explain the Dharma, when explaining the Dharma, give rise to arrogance and pride, they should know that this is the work of demons. If there are those who write, uphold, read, and recite this Dharma gate, and they give rise to contempt and ridicule, they should know that this is the work of demons. If there are those who uphold the Dharma and their minds become scattered, they should know that this is the work of demons. If there are those who uphold the Dharma and they slander each other, they should know that this is the work of demons. If there are those who uphold the Dharma and their memory is unclear and they forget much, they should know that this is the work of demons. If there are those who uphold the Dharma and they obstruct each other, are unable to harmonize, and do not generate respect and faith in this Dharma gate,
，應當覺知是為魔事。若人書持讀誦此法門時，于自諸根不能調伏，應當覺知是為魔事。若有諸聽法者忽作是念：『我於此般若波羅蜜多法中，不得其味、無所解了。』棄捨此法從座而起，應當覺知是為魔事。又聽法者若作是念：『此般若波羅蜜多法中，不為我等說授記事，我不能生清凈信解。』念已棄捨從座而起，應當覺知是為魔事。又聽法者若作是念：『此般若波羅蜜多法中，不說我名、不說我等所住城邑聚落方處，及不說我所生族姓父母名字，以是因緣不能聽受此般若波羅蜜多法門，我當棄捨。』隨所起念，即于若干劫數有所退墮。后復以其勝因緣故，於此般若波羅蜜多法門還得修習。何以故？諸菩薩摩訶薩若不聽受此般若波羅蜜多法門，即不能成就世間、出世間法。是故，須菩提！若起退失心者，應當覺知是為魔事。
「複次，須菩提！若有住菩薩乘者，不能於此般若波羅蜜多法中求一切智智，而返于彼聲聞、緣覺法中，修習趣求一切智智者，應當覺知是為魔事。
「複次，須菩提！若有人慾學欲成就世間、出世間法，而不學般若波羅蜜多法門，返于聲聞、緣覺法中而生趣求。須菩提！若不學般若波羅蜜多法者，即不能成就世間、出世間法。是人起顛倒慧，於此般若波羅蜜多法中，不能修習如實
【現代漢語翻譯】 現代漢語譯本：如果有人覺知到自己正在做這些事情，就應當知道這是魔所為。如果有人書寫、受持、讀誦這個法門時，不能調伏自己的諸根（眼、耳、鼻、舌、身、意），就應當知道這是魔所為。如果聽法的人突然產生這樣的念頭：『我從這般若波羅蜜多法中，得不到滋味，沒有理解和領悟。』然後就捨棄這個法門，從座位上站起來離開，就應當知道這是魔所為。又如果聽法的人產生這樣的念頭：『這般若波羅蜜多法中，沒有為我們說授記的事情，我不能生起清凈的信心和理解。』念頭產生后就捨棄這個法門，從座位上站起來離開，就應當知道這是魔所為。又如果聽法的人產生這樣的念頭：『這般若波羅蜜多法中，不說我的名字，不說我們所居住的城邑、聚落、地方，也不說我所出生的族姓、父母的名字，因為這個原因我不能聽受這個般若波羅蜜多法門，我應當捨棄。』隨著所產生的念頭，就會在若干劫數中有所退墮。之後又因為殊勝的因緣，才能再次修習這個般若波羅蜜多法門。為什麼呢？諸位菩薩摩訶薩（大菩薩）如果不聽受這個般若波羅蜜多法門，就不能成就世間法和出世間法。所以，須菩提（佛陀的弟子）！如果有人生起退失之心，就應當知道這是魔所為。 現代漢語譯本：再者，須菩提！如果有人安住于菩薩乘（以菩薩為目標）中，不能從這般若波羅蜜多法中尋求一切智智（佛的智慧），反而到聲聞（聽聞佛法而修行的人）、緣覺（不依佛陀教導，自己悟道的人）的法中，修習和追求一切智智，就應當知道這是魔所為。 現代漢語譯本：再者，須菩提！如果有人想要學習和成就世間法和出世間法，卻不學習般若波羅蜜多法門，反而到聲聞、緣覺的法中去追求。須菩提！如果不學習般若波羅蜜多法，就不能成就世間法和出世間法。這個人產生了顛倒的智慧，不能在這般若波羅蜜多法中，如實地修習。
【English Translation】 English version: If one is aware of doing these things, one should know that it is the work of Mara (demon). If someone, while writing, upholding, or reciting this Dharma (teaching), cannot subdue their own senses, one should know that it is the work of Mara. If those who are listening to the Dharma suddenly have this thought: 『I cannot find the flavor in this Prajna Paramita (Perfection of Wisdom) Dharma, I have no understanding or comprehension,』 and then abandon this Dharma and rise from their seats to leave, one should know that it is the work of Mara. Furthermore, if those who are listening to the Dharma have this thought: 『In this Prajna Paramita Dharma, there is no mention of predictions for us, I cannot generate pure faith and understanding,』 and after this thought, they abandon this Dharma and rise from their seats to leave, one should know that it is the work of Mara. Furthermore, if those who are listening to the Dharma have this thought: 『In this Prajna Paramita Dharma, my name is not mentioned, nor are the cities, villages, or places where we live, nor are the names of my family lineage or parents mentioned, and for this reason, I cannot listen to and receive this Prajna Paramita Dharma, I should abandon it,』 following the thoughts that arise, one will regress for many kalpas (eons). Later, due to superior causes and conditions, one will again be able to practice this Prajna Paramita Dharma. Why is this? If the Bodhisattva Mahasattvas (great Bodhisattvas) do not listen to and receive this Prajna Paramita Dharma, they cannot achieve worldly and transcendental Dharmas. Therefore, Subhuti (a disciple of the Buddha)! If one generates a mind of regression, one should know that it is the work of Mara. English version: Furthermore, Subhuti! If someone who dwells in the Bodhisattva Vehicle (aiming to be a Bodhisattva) cannot seek All-Knowing Wisdom (Buddha's wisdom) in this Prajna Paramita Dharma, but instead goes to the Dharma of the Sravakas (those who hear the Buddha's teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher), and practices and seeks All-Knowing Wisdom there, one should know that it is the work of Mara. English version: Furthermore, Subhuti! If someone wants to learn and achieve worldly and transcendental Dharmas, but does not learn the Prajna Paramita Dharma, and instead goes to the Dharma of the Sravakas and Pratyekabuddhas to seek them. Subhuti! If one does not learn the Prajna Paramita Dharma, one cannot achieve worldly and transcendental Dharmas. This person generates inverted wisdom and cannot practice truthfully in this Prajna Paramita Dharma.
了知，棄捨根本取其枝葉。須菩提！如世有人饑行求食，棄捨其主而返于彼作務人所求索飲食。須菩提！未來世中所有退失菩薩法者諸善男子、善女人亦復如是，棄捨般若波羅蜜多一切智智根本法門，而返于彼聲聞、緣覺法中取其枝葉。須菩提！此因緣者，應當覺知是為魔事。何以故？是人少智少慧，謂此般若波羅蜜多法門，不能至彼一切智智，以是因緣而生棄捨，返謂聲聞、緣覺法門即能成就一切智智，是故於中取其枝葉。須菩提！菩薩摩訶薩應當覺知如是等相，覺已遠離，不應于中愛樂修學，如是學者非所相應。若有愛樂聲聞、緣覺法者，即如是學。云何彼等如是學耶？須菩提！所謂聲聞法中而但修習調伏我相，證得我空寂靜涅盤，自謂已得究竟果法，不能于彼最上法中精進修行，亦復不能廣為眾生作大利益，是故菩薩摩訶薩不應如是學。云何名為菩薩學耶？須菩提！若菩薩摩訶薩所行所學，皆自安住如實法已，廣修一切相應善根，普攝世間無量無邊一切眾生，悉令安住真如實際，一一證得最上涅盤，是即名為菩薩學法。
「複次，須菩提！譬如有人慾觀其象，雖復得見，不能真實觀其形相，是人即自返尋象跡觀取象相。須菩提！于汝意云何？是人為智不？」
須菩提言：「不也，世尊！」
【現代漢語翻譯】 現代漢語譯本：了知，他們捨棄根本而取枝葉。須菩提！就像世間有人飢餓時去求食，卻捨棄主人而向做工的人索要食物。須菩提！未來世中，所有退失菩薩道的人，無論是善男子還是善女人，也會像這樣，捨棄般若波羅蜜多（智慧到彼岸）這一通往一切智智（佛的智慧）的根本法門，反而去聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的法門中尋求枝葉。須菩提！應當知道，這種情況是魔所為。為什麼呢？因為這些人缺少智慧，認為般若波羅蜜多法門不能達到一切智智，因此捨棄它，反而認為聲聞、緣覺的法門能夠成就一切智智，所以從中選取枝葉。須菩提！菩薩摩訶薩應當覺知這些現象，覺知后應當遠離，不應喜愛並修習這些法門，這樣修習是不相應的。如果有人喜愛聲聞、緣覺的法門，就會像這樣修習。他們是如何修習的呢？須菩提！他們只是在聲聞法中修習調伏我相，證得我空寂靜的涅槃，就自認為已經得到了究竟的果法，不能在最上乘的法中精進修行，也不能為眾生帶來大利益，所以菩薩摩訶薩不應該這樣修習。什麼是菩薩的修習呢？須菩提！菩薩摩訶薩所行所學，都是在自己安住于如實法的基礎上，廣泛修習一切相應的善根，普遍攝受世間無量無邊的眾生，使他們都安住于真如實際，一一證得最上涅槃，這才是菩薩的修習方法。 「再者，須菩提！譬如有人想要觀察大象，雖然看到了，卻不能真實地觀察到它的形貌，這個人就回頭去尋找象的足跡來觀察象的形貌。須菩提！你認為這個人有智慧嗎？」 須菩提回答說：「不，世尊！」
【English Translation】 English version: Knowing this, they abandon the root and take the branches and leaves. Subhuti! It is like a person in the world who, when hungry, seeks food, but abandons their master and instead asks the workers for food. Subhuti! In the future, all those who regress from the Bodhisattva path, whether they are good men or good women, will be like this. They will abandon the fundamental Dharma gate of Prajna Paramita (Perfection of Wisdom), which leads to Sarvajna (Buddha's wisdom), and instead seek the branches and leaves in the Dharma of Sravakas (those who hear the teachings) and Pratyekabuddhas (those who awaken through their own efforts). Subhuti! You should know that this is the work of Mara (demon). Why? Because these people lack wisdom and think that the Prajna Paramita Dharma gate cannot lead to Sarvajna. Therefore, they abandon it and instead think that the Dharma of Sravakas and Pratyekabuddhas can achieve Sarvajna. Thus, they take the branches and leaves from it. Subhuti! Bodhisattva Mahasattvas (great Bodhisattvas) should be aware of these phenomena. Once aware, they should stay away and not be fond of practicing these Dharmas. Such practice is not appropriate. If someone is fond of the Dharma of Sravakas and Pratyekabuddhas, they will practice like this. How do they practice? Subhuti! They only practice subduing their self-image in the Sravaka Dharma, attain the empty and peaceful Nirvana of no-self, and think they have already attained the ultimate fruit. They cannot diligently practice in the supreme Dharma, nor can they bring great benefit to sentient beings. Therefore, Bodhisattva Mahasattvas should not practice like this. What is the practice of a Bodhisattva? Subhuti! The practice of a Bodhisattva Mahasattva is to first abide in the true Dharma, then widely cultivate all corresponding good roots, universally embrace the immeasurable and boundless sentient beings in the world, and enable them all to abide in the true reality, and each attain the supreme Nirvana. This is the practice of a Bodhisattva. Furthermore, Subhuti! It is like a person who wants to observe an elephant. Although they see it, they cannot truly observe its form. This person then turns back to look for the elephant's footprints to observe the elephant's form. Subhuti! What do you think? Is this person wise? Subhuti replied, 'No, World Honored One!'
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此甚深般若波羅蜜多法門雖復修習，不能于中請問其義，不能如實了知勝行，於此法門生棄捨心。以棄捨般若波羅蜜多故，即不能取證阿耨多羅三藐三菩提果，是故返于聲聞、緣覺法中取證涅盤，自謂已得究竟果法。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！譬如世間諸求寶人，詣彼大海欲求珍寶，到已不能于大海中採取其寶，而返于彼牛跡水中求諸珍寶，自謂與其海水相等。須菩提！于汝意云何？是人為智不？」
須菩提言：「不也，世尊！」
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此甚深般若波羅蜜多法門雖復修習，不能于中請問其義，不能如實了知勝行，於此法門生棄捨心，而返于彼聲聞、緣覺法中，愛樂趣求調伏我相，取證我空寂靜涅盤，所謂須陀洹、斯陀含、阿那含、阿羅漢及緣覺果。于諸果中見如是法、證如是理，得諸漏盡、心善解脫，彼彼果中而得離系。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！菩薩摩訶薩即不生如是心。何以故？而諸菩薩已得安住大乘法中，被精進鎧作大莊嚴，長時修習諸波羅蜜多相應法門，
【現代漢語翻譯】 現代漢語譯本：佛陀告訴須菩提：『未來世中，所有退失菩薩道的人也會是這樣。這些人先前已經安住在菩薩的修行道路上，對於這甚深的般若波羅蜜多（智慧到彼岸）法門雖然也曾修習，卻不能從中請問其義理，不能如實地瞭解殊勝的修行，因此對這個法門產生捨棄之心。因為捨棄般若波羅蜜多，就不能證得阿耨多羅三藐三菩提（無上正等正覺）的果位，所以反而到聲聞、緣覺的法門中去證得涅槃，自認為已經得到了究竟的果法。須菩提！這種因緣，應當知道這是魔所為。』 『再者，須菩提！譬如世間那些尋求寶藏的人，前往大海想要尋找珍寶，到了之後卻不能在大海中採取寶物，反而回到牛蹄印中的水中去尋找珍寶，自認為那裡的水和海水相等。須菩提！你認為如何？這個人有智慧嗎？』 須菩提回答說：『不，世尊！』 佛陀告訴須菩提：『未來世中，所有退失菩薩道的人也會是這樣。這些人先前已經安住在菩薩的修行道路上，對於這甚深的般若波羅蜜多法門雖然也曾修習，卻不能從中請問其義理，不能如實地瞭解殊勝的修行，因此對這個法門產生捨棄之心，反而到聲聞、緣覺的法門中，喜愛追求調伏我相，證得我空寂靜的涅槃，也就是所謂的須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無生果）以及緣覺的果位。在這些果位中，他們見到這樣的法、證得這樣的道理，得到諸漏已盡、心善解脫，在各個果位中得到解脫。須菩提！這種因緣，應當知道這是魔所為。』 『再者，須菩提！菩薩摩訶薩（大菩薩）就不會生起這樣的心。為什麼呢？因為諸菩薩已經安住在大乘的法中，披著精進的鎧甲，作為偉大的莊嚴，長久地修習與諸波羅蜜多相應的法門，』
【English Translation】 English version: The Buddha said to Subhuti, 'In the future, all those who regress from the Bodhisattva path will be like this. These people, having previously settled in the Bodhisattva vehicle, although they have practiced this profound Prajnaparamita (Perfection of Wisdom) Dharma, are unable to inquire about its meaning, unable to truly understand the superior practice, and thus develop a mind of abandoning this Dharma. Because they abandon Prajnaparamita, they cannot attain the fruit of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and therefore they revert to the Sravaka and Pratyekabuddha paths to attain Nirvana, thinking they have already attained the ultimate fruit. Subhuti! This cause and condition should be known as the work of Mara (demon).' 'Furthermore, Subhuti! It is like those in the world who seek treasures, going to the great ocean to find jewels, but upon arriving, they cannot collect the treasures from the ocean. Instead, they return to the water in the hoofprints of cows to seek jewels, thinking that water is equal to the ocean water. Subhuti! What do you think? Is this person wise?' Subhuti replied, 'No, World Honored One!' The Buddha said to Subhuti, 'In the future, all those who regress from the Bodhisattva path will be like this. These people, having previously settled in the Bodhisattva vehicle, although they have practiced this profound Prajnaparamita Dharma, are unable to inquire about its meaning, unable to truly understand the superior practice, and thus develop a mind of abandoning this Dharma. Instead, they revert to the Sravaka and Pratyekabuddha paths, loving and seeking to subdue their self-nature, attaining the empty and tranquil Nirvana, namely the fruits of Srotapanna (Stream-enterer), Sakrdagamin (Once-returner), Anagamin (Non-returner), Arhat (Worthy One), and Pratyekabuddha. In these fruits, they see such Dharma, realize such principles, attain the exhaustion of all outflows, and their minds are well liberated, attaining detachment in each of these fruits. Subhuti! This cause and condition should be known as the work of Mara.' 'Furthermore, Subhuti! A Bodhisattva Mahasattva (Great Bodhisattva) will not give rise to such a mind. Why? Because all Bodhisattvas have already settled in the Mahayana Dharma, wearing the armor of diligence as great adornment, and have long practiced the Dharma that corresponds to the Paramitas,'
悲愍世間，廣為眾生作大利益。是故，須菩提！所有心不調柔、起顛倒慧，於此甚深般若波羅蜜多法門不能修習，不覺不知生棄捨心，不能安住菩薩法中，不與諸波羅蜜多勝行相應，但樂聲聞、緣覺法者，當知此等皆是善根未成熟者。
「複次，須菩提！又如世間有巧業者，本欲造立如天帝釋殊勝宮殿，而返度量日月宮殿大小份量。須菩提！于汝意云何？彼日月宮殿，能勝帝釋妙宮殿耶？」
須菩提言：「不也，世尊！」
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此甚深般若波羅蜜多法門，雖復聽受修習，不能于中請問其義，不能如實了知勝行。由不了故，於此法門生棄捨心，而返于彼聲聞、緣覺法中，愛樂趣求調伏我相，取證我空寂靜涅盤，自謂已得究竟果法。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！又如有人樂欲見彼轉輪聖王，雖復得見，不能真實觀其色相威神福德，而返觀彼諸小王等所有色相，自謂與彼轉輪聖王等無有異。須菩提！于汝意云何？彼轉輪聖王色相威德，與諸小王為相等不？」
須菩提言：「不也，世尊！」
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此
【現代漢語翻譯】 現代漢語譯本 以悲憫之心對待世間，爲了廣大的眾生創造巨大的利益。因此，須菩提（Subhuti）！那些內心不調柔、產生顛倒智慧的人，對於這甚深的般若波羅蜜多（Prajnaparamita）法門不能修習，不自覺地產生捨棄之心，不能安住于菩薩的修行中，不與諸波羅蜜多（Paramita）的殊勝行為相應，只喜歡聲聞（Sravaka）、緣覺（Pratyekabuddha）的法，應當知道這些人都是善根尚未成熟的人。 『再者，須菩提（Subhuti）！又如世間有技藝精巧的人，本來想要建造像天帝釋（Indra）那樣殊勝的宮殿，卻反而去衡量日月宮殿的大小。須菩提（Subhuti）！你認為如何？那日月宮殿，能勝過帝釋（Indra）的妙宮殿嗎？』 須菩提（Subhuti）說：『不能，世尊！』 佛告訴須菩提（Subhuti）：『未來世中，所有退失菩薩法的人也是這樣。這些人先前已經安住于菩薩乘中，對於這甚深的般若波羅蜜多（Prajnaparamita）法門，雖然聽聞修習，卻不能從中請問其義，不能如實地瞭解殊勝的修行。因為不瞭解的緣故，對於這個法門產生捨棄之心，反而去追求聲聞（Sravaka）、緣覺（Pratyekabuddha）的法，喜歡追求調伏我相，取得我空寂靜的涅槃（Nirvana），自認為已經得到了究竟的果法。須菩提（Subhuti）！這種因緣，應當知道這是魔事。』 『再者，須菩提（Subhuti）！又如有人喜歡見到轉輪聖王（Chakravartin），雖然見到了，卻不能真實地觀察他的色相、威神、福德，反而去觀察那些小王等的色相，自認為與轉輪聖王（Chakravartin）等同沒有差別。須菩提（Subhuti）！你認為如何？那轉輪聖王（Chakravartin）的色相威德，與那些小王相等嗎？』 須菩提（Subhuti）說：『不能，世尊！』 佛告訴須菩提（Subhuti）：『未來世中，所有退失菩薩法的人也是這樣。這些人先前已經安住于菩薩乘中，對於這
【English Translation】 English version With compassion for the world, to create great benefits for all beings. Therefore, Subhuti! Those whose minds are not gentle, who generate inverted wisdom, are unable to practice this profound Prajnaparamita (Perfection of Wisdom) Dharma, unknowingly give rise to a mind of abandonment, are unable to abide in the Bodhisattva path, do not correspond with the superior practices of the Paramitas (Perfections), but only delight in the Dharma of Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), know that these are all those whose roots of goodness have not yet matured. 'Furthermore, Subhuti! It is like in the world there are skilled craftsmen who originally intended to build a magnificent palace like that of Indra (the king of gods), but instead measure the size of the sun and moon palaces. Subhuti! What do you think? Can those sun and moon palaces surpass the wonderful palace of Indra?' Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'In the future, all those who regress from the Bodhisattva path will be like this. These people have previously abided in the Bodhisattva vehicle, and although they have heard and practiced this profound Prajnaparamita (Perfection of Wisdom) Dharma, they cannot inquire about its meaning, nor can they truly understand the superior practices. Because of this lack of understanding, they give rise to a mind of abandonment towards this Dharma, and instead seek the Dharma of Sravakas (Hearers) and Pratyekabuddhas (Solitary Realizers), delighting in seeking to subdue their self-nature, attaining the empty and tranquil Nirvana (Liberation), and claiming to have attained the ultimate fruit. Subhuti! This cause and condition should be known as a demonic act.' 'Furthermore, Subhuti! It is like someone who desires to see a Chakravartin (Wheel-Turning King), and although they see him, they cannot truly observe his appearance, majestic power, and blessings, but instead observe the appearances of the lesser kings, thinking that they are no different from the Chakravartin. Subhuti! What do you think? Are the appearance, majestic power, and virtue of the Chakravartin equal to those of the lesser kings?' Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'In the future, all those who regress from the Bodhisattva path will be like this. These people have previously abided in the Bodhisattva vehicle, and regarding this
甚深般若波羅蜜多法門，雖復聽受修習，不能于中請問其義，不能如實了知勝行。由不了故，於此法門生棄捨心，而返于彼聲聞、緣覺法中愛樂趣求。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！如來為諸菩薩摩訶薩故，而以種種善巧方便宣說甚深般若波羅蜜多法門，令諸菩薩于中修學，即能成就阿耨多羅三藐三菩提果。須菩提！是故如來以此般若波羅蜜多法門，為諸菩薩摩訶薩如理表示、如實教授、如所利益、如理生喜，趣入安住勝義法門，令諸菩薩摩訶薩不退轉于阿耨多羅三藐三菩提。
「複次，須菩提！如是住不退轉菩薩摩訶薩，於此大乘法中已安住者，設復棄捨而返于彼聲聞、緣覺下劣乘中起趣求心。于汝意云何？是人為智不？」
須菩提言：「不也，世尊！」
佛告須菩提：「此因緣者，應當覺知是為魔事。
「複次，須菩提！又如有人飢渴所逼周行求食，見彼百味精妙飲食，生棄捨心而不能取，返取于彼六十日飯，食已愛樂。須菩提！于汝意云何？是人為智不？」
須菩提言：「不也，世尊！」
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此甚深般若波羅蜜多法門，雖復聽受修習，不能于中請問其義，
【現代漢語翻譯】 現代漢語譯本 如此甚深的般若波羅蜜多（prajnaparamita，智慧的完美）法門，即使聽聞、接受和修習，如果不能從中請教其義理，不能如實地瞭解其殊勝的修行，就會因為不瞭解而對此法門產生捨棄之心，反而去追求聲聞（sravaka，聽聞佛法而修行的人）、緣覺（pratyekabuddha，靠自己覺悟的人）的法門，並從中尋求樂趣。須菩提（Subhuti，佛陀的弟子）啊！應當覺知，這種因緣是魔所為。 再者，須菩提！如來爲了諸位菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）的緣故，以種種善巧方便宣說甚深般若波羅蜜多法門，使諸菩薩在其中修學，就能成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的果位。須菩提！因此，如來以這般若波羅蜜多法門，為諸菩薩摩訶薩如理地開示、如實地教導、如其所應地利益，並使他們如理地生起歡喜，趣入並安住于勝義的法門，使諸菩薩摩訶薩不退轉于阿耨多羅三藐三菩提。 再者，須菩提！像這樣安住于不退轉的菩薩摩訶薩，如果已經安住于這大乘佛法中，卻又捨棄而返回到聲聞、緣覺的下劣乘中，生起追求之心。你認為如何？這個人有智慧嗎？ 須菩提說：『不，世尊！』 佛告訴須菩提：『應當覺知，這種因緣是魔所為。』 再者，須菩提！又如有人被飢渴所逼迫，四處尋求食物，看見百味精美的飲食，卻生起捨棄之心而不去取用，反而去取用六十日前的陳飯，吃后還感到喜愛。須菩提！你認為如何？這個人有智慧嗎？ 須菩提說：『不，世尊！』 佛告訴須菩提：『未來世中，所有退失菩薩法的人也是這樣。這些人先前已經安住于菩薩乘中，對於這甚深般若波羅蜜多法門，即使聽聞、接受和修習，也不能從中請教其義理，
【English Translation】 English version This profound Dharma gate of Prajnaparamita (perfection of wisdom), even if one hears, accepts, and practices it, if one cannot inquire into its meaning, and cannot truly understand its superior practice, one will, due to this lack of understanding, develop a mind of abandoning this Dharma gate, and instead seek pleasure and enjoyment in the Dharma of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Subhuti! You should know that this cause and condition is the work of Mara (demon). Furthermore, Subhuti! For the sake of all Bodhisattva-Mahasattvas (great bodhisattvas), the Tathagata (Buddha) expounds the profound Dharma gate of Prajnaparamita with various skillful means, so that all Bodhisattvas, by practicing within it, can achieve the fruit of Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment). Subhuti! Therefore, the Tathagata, with this Dharma gate of Prajnaparamita, rationally reveals, truthfully teaches, and benefits all Bodhisattva-Mahasattvas as they should be, and causes them to generate joy rationally, to enter and abide in the Dharma gate of ultimate meaning, so that all Bodhisattva-Mahasattvas do not regress from Anuttara-Samyak-Sambodhi. Furthermore, Subhuti! If a Bodhisattva-Mahasattva who dwells in non-retrogression, having already settled in this Great Vehicle Dharma, were to abandon it and return to the inferior vehicle of Sravakas and Pratyekabuddhas, and develop a mind of seeking it, what do you think? Is this person wise? Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'You should know that this cause and condition is the work of Mara.' Furthermore, Subhuti! It is like a person who, being compelled by hunger and thirst, goes around seeking food, and upon seeing a hundred flavors of exquisite food, develops a mind of abandoning it and does not take it, but instead takes rice that is sixty days old, and after eating it, feels joy. Subhuti! What do you think? Is this person wise? Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'In the future, all those who regress from the Bodhisattva Dharma will be like this. These people have previously settled in the Bodhisattva Vehicle, and regarding this profound Dharma gate of Prajnaparamita, even if they hear, accept, and practice it, they cannot inquire into its meaning,
不能如實了知勝行。由不了故，於此法門生棄捨心，而返于彼聲聞、緣覺法中愛樂趣求。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！又如有人見彼無價摩尼珠寶即不能取，而返取其水精之寶，自謂與彼摩尼珠寶等無有異。須菩提！于汝意云何？是人為智不？」
須菩提言：「不也，世尊！」
佛告須菩提：「未來世中，所有退失菩薩法者亦復如是。是人先已安住菩薩乘中，於此甚深般若波羅蜜多法門，雖復聽受修習，不能于中請問其義，不能如實了知勝行。由不了故，於此法門生棄捨心，而返于彼聲聞、緣覺法中求一切智，自謂與彼菩薩法門等無有異。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！若有人書寫受持讀誦演說此般若波羅蜜多法門時，若進若退其心散亂，一一當知皆是魔事。」
爾時，尊者須菩提白佛言：「世尊！般若波羅蜜多為可書寫耶？」
佛言：「不也，須菩提！般若波羅蜜多非文字可得，所有文字但為顯示此法門故。而般若波羅蜜多離文字相，畢竟於文字中求不可得。若有人作是言：『我書文字即是書寫般若波羅蜜多。』須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！若有人書持讀誦此般若波羅蜜多法門
【現代漢語翻譯】 現代漢語譯本 不能真正瞭解殊勝的修行。因為不瞭解的緣故，對於這個法門產生捨棄之心，反而回到聲聞（聽聞佛陀教誨而得解脫的修行者）、緣覺（不依佛陀教誨，通過自身觀察因緣而得解脫的修行者）的法門中，貪愛追求。須菩提！這種因緣，應當覺知這是魔所為的事情。 再者，須菩提！又比如有人見到無價的摩尼珠寶（一種珍貴的寶珠），卻不能拿取，反而去拿取水晶之類的寶物，自己認為和摩尼珠寶沒有什麼不同。須菩提！你認為怎麼樣？這個人有智慧嗎？ 須菩提說：『沒有，世尊！』 佛告訴須菩提：『未來世中，所有退失菩薩法的人也是這樣。這些人先前已經安住在菩薩乘（以利益眾生為目標的修行方式）中，對於這甚深的般若波羅蜜多（以智慧到達彼岸的修行方法）法門，雖然聽聞、接受、修習，卻不能從中請問其義，不能真正瞭解殊勝的修行。因為不瞭解的緣故，對於這個法門產生捨棄之心，反而回到聲聞、緣覺的法門中求一切智（佛陀的智慧），自己認為和菩薩的法門沒有什麼不同。須菩提！這種因緣，應當覺知這是魔所為的事情。 再者，須菩提！如果有人書寫、受持、讀誦、演說這個般若波羅蜜多法門時，如果心時而精進時而退失，心意散亂，應當知道這都是魔所為的事情。』 這時，尊者須菩提對佛說：『世尊！般若波羅蜜多可以書寫嗎？』 佛說：『不能，須菩提！般若波羅蜜多不是文字可以得到的，所有的文字只是爲了顯示這個法門。而般若波羅蜜多是超越文字的，最終在文字中是求不到的。如果有人說：『我書寫文字就是書寫般若波羅蜜多。』須菩提！這種因緣，應當覺知這是魔所為的事情。 再者，須菩提！如果有人書寫、受持、讀誦這個般若波羅蜜多法門
【English Translation】 English version They cannot truly understand the superior practice. Because of this lack of understanding, they develop a mind of abandoning this Dharma, and instead return to the Dharma of Śrāvakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain liberation through their own observation of causes and conditions), seeking enjoyment and pleasure. Subhuti! This cause and condition should be recognized as the work of Mara (demon). Furthermore, Subhuti! It is like someone who sees a priceless Mani jewel (a precious gem), but cannot take it, and instead takes a crystal jewel, thinking it is no different from the Mani jewel. Subhuti! What do you think? Is this person wise? Subhuti said, 'No, World Honored One!' The Buddha told Subhuti, 'In the future, all those who regress from the Bodhisattva Dharma will be like this. These people were previously established in the Bodhisattva Vehicle (the path of practice aimed at benefiting all beings), and although they hear, accept, and practice this profound Prajñāpāramitā (the practice of wisdom to reach the other shore) Dharma, they cannot inquire about its meaning, nor can they truly understand the superior practice. Because of this lack of understanding, they develop a mind of abandoning this Dharma, and instead return to the Dharma of Śrāvakas and Pratyekabuddhas, seeking all-knowing wisdom (the wisdom of the Buddha), thinking it is no different from the Bodhisattva Dharma. Subhuti! This cause and condition should be recognized as the work of Mara.' Furthermore, Subhuti! If someone is writing, upholding, reciting, or expounding this Prajñāpāramitā Dharma, and their mind is sometimes diligent and sometimes regresses, and their mind is scattered, know that all of this is the work of Mara.' At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! Can Prajñāpāramitā be written down?' The Buddha said, 'No, Subhuti! Prajñāpāramitā cannot be obtained through words. All words are only for the purpose of revealing this Dharma. And Prajñāpāramitā is beyond words, and ultimately cannot be found in words. If someone says, 'My writing of words is the writing of Prajñāpāramitā,' Subhuti! This cause and condition should be recognized as the work of Mara.' Furthermore, Subhuti! If someone is writing, upholding, or reciting this Prajñāpāramitā Dharma
時，心不專一起諸思念，所謂：城邑聚落園林池沼，父母師長及諸親友，自身他身若內若外，一切所有飲食衣服，臥具醫藥，歌舞戲笑，苦樂憂喜愛非愛境乃至貪瞋癡等。如是種種起思念者，一一當知皆是惡魔作諸障難，使令行者心生散亂，不得於此般若波羅蜜多法門書持讀誦。須菩提！此因緣者，應當覺知是為魔事。是故諸菩薩摩訶薩覺已遠離，不令諸魔伺得其便。
「又復，若人書持讀誦此般若波羅蜜多法門時，思念王事，以此因緣而為障難，是故不能於此法門書持讀誦，應當覺知是為魔事。
「又復，若人書持讀誦此般若波羅蜜多法門時，籌計財寶資生等物，以此因緣而為障難，是故不能於此法門書持讀誦，應當覺知是為魔事。
「又復，若人書持讀誦此般若波羅蜜多法門時，思念世間語言章句，以此因緣而為障難，是故不能於此法門書持讀誦，應當覺知是為魔事。
「複次，須菩提！若有人書持讀誦此般若波羅蜜多法門時，有諸惡魔現苾芻相，來住其前作如是言：『我有法門汝等當學，如是書寫受持讀誦如是修習，即能至彼一切智果。』須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！若有住菩薩乘者，樂欲通達菩薩摩訶薩善巧方便者，不能于其菩薩法中如實了知
【現代漢語翻譯】 現代漢語譯本 那時，如果心不專注而生起各種思念，例如：城池、村落、園林、池塘，父母、師長以及各種親友，自身或他人，內在或外在，一切所有的飲食、衣服、臥具、醫藥，歌舞嬉笑，苦、樂、憂、喜、愛、非愛等境界，乃至貪、嗔、癡等。像這樣生起種種思念，應當知道這些都是惡魔製造的障礙，使修行者的心散亂，不能書寫、受持、讀誦這《般若波羅蜜多》（Prajnaparamita，智慧到彼岸）法門。須菩提（Subhuti，佛陀的十大弟子之一，解空第一）！這種情況，應當覺察到這是魔事。因此，各位菩薩摩訶薩（Bodhisattva-mahasattva，大菩薩）覺察到后應當遠離，不讓魔有機會可乘。 又，如果有人在書寫、受持、讀誦這《般若波羅蜜多》法門時，思念國家政事，因為這個原因而成為障礙，因此不能書寫、受持、讀誦這個法門，應當覺察到這是魔事。 又，如果有人在書寫、受持、讀誦這《般若波羅蜜多》法門時，籌劃財寶、生活物資等，因為這個原因而成為障礙，因此不能書寫、受持、讀誦這個法門，應當覺察到這是魔事。 又，如果有人在書寫、受持、讀誦這《般若波羅蜜多》法門時，思念世俗的語言文章，因為這個原因而成為障礙，因此不能書寫、受持、讀誦這個法門，應當覺察到這是魔事。 再者，須菩提！如果有人在書寫、受持、讀誦這《般若波羅蜜多》法門時，有惡魔化現為比丘（bhiksu，出家男眾）的形象，來到他面前說：『我這裡有法門，你們應當學習，像這樣書寫、受持、讀誦、像這樣修行，就能達到一切智果。』須菩提！這種情況，應當覺察到這是魔事。 再者，須菩提！如果有安住于菩薩乘（Bodhisattva-yana，菩薩的修行道）的人，喜歡通達菩薩摩訶薩的善巧方便，卻不能在菩薩法中如實了知
【English Translation】 English version At that time, if the mind is not focused and various thoughts arise, such as: cities, villages, gardens, ponds, parents, teachers, and various relatives and friends, oneself or others, internal or external, all possessions such as food, clothing, bedding, medicine, singing, dancing, laughter, suffering, joy, sorrow, love, unloved states, and even greed, anger, and ignorance. If such various thoughts arise, one should know that these are all obstacles created by demons, causing the practitioner's mind to be distracted and unable to write, uphold, or recite this Prajnaparamita (Perfection of Wisdom) Dharma. Subhuti (one of the Buddha's ten great disciples, foremost in understanding emptiness)! In this situation, one should be aware that this is a demonic act. Therefore, all Bodhisattva-mahasattvas (Great Bodhisattvas), having become aware, should stay away, not allowing demons to take advantage. Furthermore, if someone, while writing, upholding, or reciting this Prajnaparamita Dharma, thinks about state affairs, and this becomes an obstacle, thus preventing them from writing, upholding, or reciting this Dharma, one should be aware that this is a demonic act. Furthermore, if someone, while writing, upholding, or reciting this Prajnaparamita Dharma, plans for wealth, material possessions, etc., and this becomes an obstacle, thus preventing them from writing, upholding, or reciting this Dharma, one should be aware that this is a demonic act. Furthermore, if someone, while writing, upholding, or reciting this Prajnaparamita Dharma, thinks about worldly language and sentences, and this becomes an obstacle, thus preventing them from writing, upholding, or reciting this Dharma, one should be aware that this is a demonic act. Moreover, Subhuti! If someone is writing, upholding, or reciting this Prajnaparamita Dharma, and demons appear in the form of bhikshus (monks), come before them and say: 'I have a Dharma that you should learn, write, uphold, recite, and practice in this way, and you will attain the fruit of all-knowing wisdom.' Subhuti! In this situation, one should be aware that this is a demonic act. Furthermore, Subhuti! If there are those who abide in the Bodhisattva-yana (Bodhisattva path), who desire to understand the skillful means of Bodhisattva-mahasattvas, but cannot truly understand the Bodhisattva Dharma
，而返于彼聲聞、緣覺法門起趣求心，是人知彼法中亦說空、無相、無愿，謂與菩薩法門等無有異。須菩提！若欲了知菩薩摩訶薩善巧方便最勝智者，應當於此甚深般若波羅蜜多法中如實趣求，若復于餘聲聞緣覺法門而修習者，應當覺知是為魔事。
「複次，須菩提！此般若波羅蜜多法門，若聽者樂聞，說者懈倦，應當覺知是為魔事。
「又復，若時說者樂說，聽者懈倦，應當覺知是為魔事。
「又復，若時彼聽法者，樂欲聽受此般若波羅蜜多法門，聽已書寫讀誦，而說法者不即為說，以戲論心說余經法。由此因緣不能和合，令聽法者不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼說法者心不懈退，樂欲宣說般若波羅蜜多法門，而聽法者住于異方。以此因緣不能和合，應當覺知是為魔事。
「又復，若時彼說法者少欲歡喜，離無義語忻樂說法，而聽法者身力疲懈心識惛重。以此因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼聽法者有信樂心欲聞此法，而說法者作諸留難不欲為說。以此因緣不能和合，令聽法者不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼聽法者欲聞此法，而說法者誦習不利，聽
【現代漢語翻譯】 現代漢語譯本：如果有人從聲聞（Shravaka，指聽聞佛陀教誨而修行的人）、緣覺（Pratyekabuddha，指獨自悟道的人）的法門中退轉，反而生起追求之心，這個人認為那些法門也講空、無相、無愿，就以為它們和菩薩（Bodhisattva，指發願要救度一切眾生的修行者）的法門一樣，沒有什麼區別。須菩提（Subhuti，佛陀的弟子）！如果想要了解菩薩摩訶薩（Bodhisattva-mahasattva，指偉大的菩薩）的善巧方便和最殊勝的智慧，就應當在這種甚深的般若波羅蜜多（Prajnaparamita，指達到智慧彼岸的修行）法中如實地去追求。如果反而去修習聲聞、緣覺的法門，就應當知道這是魔事。 再者，須菩提！這種般若波羅蜜多法門，如果聽的人喜歡聽，而說的人卻懈怠，就應當知道這是魔事。 又，如果說的人喜歡說，而聽的人卻懈怠，就應當知道這是魔事。 又，如果聽法的人喜歡聽受這種般若波羅蜜多法門，聽了之後還書寫讀誦，而說法的人卻不立即為他們說，反而用戲論的心態說其他的經典。因為這個原因，不能和合，使得聽法的人不能書寫、持誦、讀誦般若波羅蜜多，就應當知道這是魔事。 又，如果說法的人心不懈怠，喜歡宣說般若波羅蜜多法門，而聽法的人卻住在其他地方。因為這個原因，不能和合，就應當知道這是魔事。 又，如果說法的人少欲知足，喜歡遠離無意義的言語，歡喜說法，而聽法的人卻身體疲憊，心識昏沉。因為這個原因，不能和合，不能書寫、持誦、讀誦般若波羅蜜多，就應當知道這是魔事。 又，如果聽法的人有信心和喜悅的心想要聽這個法，而說法的人卻製造各種障礙，不願意為他們說。因為這個原因，不能和合，使得聽法的人不能書寫、持誦、讀誦般若波羅蜜多，就應當知道這是魔事。 又，如果聽法的人想要聽這個法，而說法的人誦習不熟練，聽
【English Translation】 English version: If someone retreats from the Dharma of Shravakas (those who practice by listening to the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own) and instead develops a desire to seek those paths, thinking that those teachings also speak of emptiness, non-form, and non-desire, and are therefore no different from the Bodhisattva's (a being who seeks enlightenment for the benefit of all beings) path. Subhuti (a disciple of the Buddha)! If one wishes to understand the skillful means and supreme wisdom of a Bodhisattva-mahasattva (a great Bodhisattva), one should truly seek it in this profound Prajnaparamita (the perfection of wisdom) Dharma. If one instead practices the Dharma of Shravakas and Pratyekabuddhas, one should know that this is a demonic act. Furthermore, Subhuti! If, in this Prajnaparamita Dharma, the listeners are eager to hear, but the speaker is lazy, one should know that this is a demonic act. Also, if the speaker is eager to speak, but the listeners are lazy, one should know that this is a demonic act. Also, if the listeners are eager to hear and receive this Prajnaparamita Dharma, and after hearing it, they write and recite it, but the speaker does not immediately speak to them, instead speaking other scriptures with a playful mind. Because of this, they cannot come together, preventing the listeners from writing, holding, and reciting the Prajnaparamita, one should know that this is a demonic act. Also, if the speaker is not lazy and is eager to proclaim the Prajnaparamita Dharma, but the listeners are dwelling elsewhere. Because of this, they cannot come together, one should know that this is a demonic act. Also, if the speaker is content with few desires, enjoys being free from meaningless speech, and is happy to speak the Dharma, but the listeners are physically tired and mentally dull. Because of this, they cannot come together, and cannot write, hold, and recite the Prajnaparamita, one should know that this is a demonic act. Also, if the listeners have faith and joy and wish to hear this Dharma, but the speaker creates various obstacles and does not wish to speak to them. Because of this, they cannot come together, preventing the listeners from writing, holding, and reciting the Prajnaparamita, one should know that this is a demonic act. Also, if the listeners wish to hear this Dharma, but the speaker is not proficient in recitation, and the listeners
者不喜樂聞。以此因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼說法者樂欲為說，而聽法者以余緣故不樂聽受。由此因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼說法者樂欲說法，而聽法者睡眠所覆，惛重疲懈不能聽受。以此因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「又復，若時彼聽法者樂欲聞法，而說法者睡眠所覆，惛重疲懈不樂說法。以此因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「複次，須菩提！若有人書持讀誦此般若波羅蜜多法門時，或有人來作如是說：『汝等當知，地獄、餓鬼、傍生及阿修羅，彼彼趣中有種種苦，如是苦受應當遠離，不如修習出諸趣類盡苦邊際取證涅盤。』須菩提！作此說者，應當覺知是為魔事。
「複次，須菩提！若有人書持讀誦此般若波羅蜜多法門時，或有人來作如是說：『諸天界中有勝妙樂，所謂欲界有五欲樂，色界有禪定樂，無色界有寂滅定樂。如是諸樂皆悉有為無常，敗壞諸相畢竟無實，三界悉空諸法無我，汝諸智者應當了知，不如取證須陀洹、斯陀含、阿那含、阿羅漢果。得是果已不復更受後身。』須菩提！作此說
【現代漢語翻譯】 現代漢語譯本：如果有人不喜歡聽聞佛法，因為這個原因不能和諧相處，不能書寫、受持、讀誦《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）的經典，應當知道這是魔的干擾。 又，如果說法的人樂意講說，而聽法的人因為其他原因不願意聽受，因為這個原因不能和諧相處，不能書寫、受持、讀誦《般若波羅蜜多》的經典，應當知道這是魔的干擾。 又，如果說法的人樂意講說，而聽法的人被睡眠所困，昏沉疲憊不能聽受，因為這個原因不能和諧相處，不能書寫、受持、讀誦《般若波羅蜜多》的經典，應當知道這是魔的干擾。 又，如果聽法的人樂意聽聞佛法，而說法的人被睡眠所困，昏沉疲憊不願意講說，因為這個原因不能和諧相處，不能書寫、受持、讀誦《般若波羅蜜多》的經典，應當知道這是魔的干擾。 再者，須菩提（Subhuti，佛陀的弟子）！如果有人書寫、受持、讀誦這部《般若波羅蜜多》的法門時，或者有人來這樣說：『你們應當知道，地獄、餓鬼、畜生和阿修羅（Asura，一種神祇），在這些不同的去處有各種各樣的痛苦，應當遠離這些痛苦，不如修習脫離這些輪迴，達到苦的盡頭，證得涅槃（Nirvana，意為「解脫」）。』須菩提！說這種話的人，應當知道這是魔的干擾。 再者，須菩提！如果有人書寫、受持、讀誦這部《般若波羅蜜多》的法門時，或者有人來這樣說：『諸天界中有殊勝的快樂，所謂欲界有五欲之樂，色界有禪定之樂，無色界有寂滅定之樂。這些快樂都是有為法，無常敗壞，終究不是真實的。三界皆空，諸法無我，你們這些有智慧的人應當明白，不如證得須陀洹（Srotapanna，意為「入流者」）、斯陀含（Sakrdagamin，意為「一來者」）、阿那含（Anagamin，意為「不還者」）、阿羅漢（Arhat，意為「應供者」）的果位。得到這些果位后，就不再受後世的身體。』須菩提！說這種話的人
【English Translation】 English version: If someone does not rejoice in hearing the Dharma, due to this reason they cannot be in harmony, and cannot write, uphold, or recite the Prajnaparamita (Perfection of Wisdom) scriptures, it should be known that this is the work of Mara (demon). Furthermore, if the Dharma speaker is willing to speak, but the listeners are unwilling to listen due to other reasons, because of this reason they cannot be in harmony, and cannot write, uphold, or recite the Prajnaparamita scriptures, it should be known that this is the work of Mara. Furthermore, if the Dharma speaker is willing to speak, but the listeners are overcome by sleep, drowsy, and fatigued, and cannot listen, because of this reason they cannot be in harmony, and cannot write, uphold, or recite the Prajnaparamita scriptures, it should be known that this is the work of Mara. Furthermore, if the listeners are willing to hear the Dharma, but the Dharma speaker is overcome by sleep, drowsy, and fatigued, and is unwilling to speak, because of this reason they cannot be in harmony, and cannot write, uphold, or recite the Prajnaparamita scriptures, it should be known that this is the work of Mara. Furthermore, Subhuti (a disciple of the Buddha)! If someone is writing, upholding, or reciting this Dharma gate of Prajnaparamita, and someone comes and says: 『You should know that in hell, among hungry ghosts, animals, and Asuras (a type of deity), there are various kinds of suffering in these different realms. You should stay away from these sufferings, and it is better to cultivate to escape these cycles of rebirth, reach the end of suffering, and attain Nirvana (liberation).』 Subhuti! The person who says this, it should be known that this is the work of Mara. Furthermore, Subhuti! If someone is writing, upholding, or reciting this Dharma gate of Prajnaparamita, and someone comes and says: 『There is supreme joy in the heavens, namely the five desires in the desire realm, the joy of meditative concentration in the form realm, and the joy of tranquil concentration in the formless realm. All these joys are conditioned, impermanent, and ultimately unreal. The three realms are empty, and all dharmas are without self. You wise ones should understand this, and it is better to attain the fruits of Srotapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin (non-returner), and Arhat (worthy one). After attaining these fruits, one will no longer receive a future body.』 Subhuti! The person who says this
者即為障礙菩薩勝行，應當覺知是為魔事。
「複次，須菩提！若說法者獨止一處，心念徒眾，即作是言：『若人有能隨從我者，我即當與般若波羅蜜多。不隨我者，我不與其般若波羅蜜多。』有諸善男子等，為求法故尊重正法，爾時各往隨從法師。而彼法師忽于異時，心不樂欲為諸徒眾說般若波羅蜜多，即當往詣饑饉枯涸、虎狼蟲獸、盜賊怖畏諸險難處。時彼法師告徒眾言：『諸善男子！此處饑饉險難極甚怖畏，汝等何能受是苦耶？應自籌量無宜後悔。』其說法者以此微細因緣方便，遠離諸聽法眾。爾時諸人知是事已，互相謂言：『此遠離相，非與般若波羅蜜多相。』是故諸人各各退還，不復隨從。須菩提！以是因緣不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「複次，須菩提！若說法者，或時欲詣極大怖畏諸惡蟲獸非人聚中，或詣饑饉枯涸險難等處，謂聽法者言：『諸善男子！汝等當知，我所往處極大險惡，汝等不應隨從於我。』須菩提！說法者以是微細因緣方便遠離，諸聽法者不能和合，不得般若波羅蜜多書持讀誦，應當覺知是為魔事。
「複次，須菩提！若說法者于親友家常所往返，而於后時謂聽法者言：『我有親族，汝等應往求乞所須飲食衣服受用等物。』由此因緣，
【現代漢語翻譯】 現代漢語譯本：這些都是障礙菩薩殊勝行為的，應當覺察到這是魔所為的事情。 「再者，須菩提！如果說法的人獨自待在一個地方，心裡想著他的徒眾，就說：『如果有人能夠跟隨我，我就給他講授般若波羅蜜多（智慧到彼岸的方法）。不跟隨我的人，我就不給他講授般若波羅蜜多。』有些善男子等，爲了求法而尊重正法，這時就各自前去跟隨這位法師。而那位法師忽然在某個時候，心裡不願意為徒眾講說般若波羅蜜多，就前往饑荒乾旱、虎狼蟲獸、盜賊出沒等危險的地方。這時那位法師告訴徒眾說：『各位善男子！這裡饑荒危險極其可怕，你們怎麼能承受這樣的苦呢？應該自己衡量，不要後悔。』這位說法的人用這種細微的因緣方便，遠離了聽法的眾人。這時人們知道這件事後，互相說道：『這種遠離的現象，不是與般若波羅蜜多相應的現象。』因此，人們各自退回，不再跟隨。須菩提！因為這樣的因緣不能和合，不能得到般若波羅蜜多的書寫、受持、讀誦，應當覺察到這是魔所為的事情。 「再者，須菩提！如果說法的人，有時想要去非常可怕的惡蟲野獸和非人聚集的地方，或者去饑荒乾旱等危險的地方，就對聽法的人說：『各位善男子！你們應當知道，我所要去的地方極其危險，你們不應該跟隨我。』須菩提！說法的人用這種細微的因緣方便遠離，聽法的人不能和合，不能得到般若波羅蜜多的書寫、受持、讀誦，應當覺察到這是魔所為的事情。 「再者，須菩提！如果說法的人在親友家經常往來，而在後來對聽法的人說：『我有親族，你們應該去向他們乞求所需的飲食、衣服、受用等物品。』因為這樣的因緣，
【English Translation】 English version: These are obstacles to the superior practices of a Bodhisattva; one should be aware that these are the works of Mara (demon). Furthermore, Subhuti, if a Dharma teacher dwells alone in one place, thinking of his followers, and says, 『If anyone can follow me, I will teach them the Prajnaparamita (Perfection of Wisdom). Those who do not follow me, I will not teach them the Prajnaparamita.』 Some virtuous men and women, seeking the Dharma and respecting the true Dharma, will then go to follow that Dharma teacher. But that Dharma teacher, at some point, suddenly does not wish to teach the Prajnaparamita to his followers, and goes to places of famine and drought, where there are tigers, wolves, insects, and thieves, and other dangerous places. Then that Dharma teacher tells his followers, 『Virtuous men, this place is extremely dangerous with famine, how can you endure such suffering? You should consider this yourselves and not regret it.』 This Dharma teacher, using these subtle causes and conditions, distances himself from the assembly of listeners. When the people know this, they say to each other, 『This distancing is not in accordance with the Prajnaparamita.』 Therefore, the people each retreat and no longer follow. Subhuti, because of these causes and conditions, they cannot come together, and cannot obtain the Prajnaparamita through writing, upholding, and reciting; one should be aware that this is the work of Mara. Furthermore, Subhuti, if a Dharma teacher sometimes wishes to go to places where there are many terrifying evil insects, beasts, and non-humans, or to places of famine, drought, and other dangers, and says to the listeners, 『Virtuous men, you should know that the place I am going is extremely dangerous, you should not follow me.』 Subhuti, the Dharma teacher, using these subtle causes and conditions, distances himself, and the listeners cannot come together, and cannot obtain the Prajnaparamita through writing, upholding, and reciting; one should be aware that this is the work of Mara. Furthermore, Subhuti, if a Dharma teacher frequently visits the homes of his relatives, and later says to the listeners, 『I have relatives, you should go and beg them for the food, clothing, and other necessities you need.』 Because of these causes and conditions,
妨廢聽受般若波羅蜜多法門，是故不得書持讀誦，應當覺知是為魔事。」
佛告須菩提：「如是等相，一一當知皆是惡魔作諸方便而為障難，欲令諸修菩薩法者，不得此般若波羅蜜多法門，聽受修習、書持讀誦。是故諸修菩薩法者，於一切時常所覺知，覺已遠離，令彼諸魔不得其便。」
佛說佛母出生三法藏般若波羅蜜多經卷第十一 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯惡者障法品第十一之二
爾時，尊者須菩提白佛言：「世尊！何故惡魔于其長時勤作方便起諸障難，而令諸修菩薩法者，不得般若波羅蜜多正法聽受修習書持讀誦？」
佛告尊者須菩提言：「汝今當知，此般若波羅蜜多出生諸佛一切智，從一切智而復出生諸佛正法，從諸佛法出生無量無數眾生。諸佛以其方便智力，普令眾生斷諸煩惱。煩惱斷故，彼諸惡魔伺不得便，由不得便作障難故，心生苦惱。以苦惱心，是故長時勤作方便為諸難事，而令諸修菩薩法者，不得般若波羅蜜多正法聽受修習書持讀誦。
「複次，須菩提！彼諸惡魔或作方便，于其初住大乘
【現代漢語翻譯】 現代漢語譯本：『妨礙聽聞和接受般若波羅蜜多（prajnaparamita，智慧的完美）法門，因此不能書寫、受持、讀誦，應當覺知這是魔的作為。』 佛告訴須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）：『像這樣的種種現象，都應當知道是惡魔製造各種方便而設定的障礙，想要讓那些修習菩薩法的人，不能得到這般若波羅蜜多法門，不能聽聞、接受、修習、書寫、受持、讀誦。因此，那些修習菩薩法的人，在任何時候都要常常覺知，覺知之後要遠離，讓那些魔不能得逞。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第十一 《佛說佛母出生三法藏般若波羅蜜多經》卷第十二 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯《惡者障法品》第十一之二 這時，尊者須菩提問佛說：『世尊！為什麼惡魔長久以來勤作方便，製造各種障礙，讓那些修習菩薩法的人，不能聽聞、接受、修習、書寫、受持、讀誦般若波羅蜜多正法呢？』 佛告訴尊者須菩提說：『你現在應當知道，這般若波羅蜜多出生諸佛的一切智慧，從一切智慧又出生諸佛的正法，從諸佛的正法出生無量無數的眾生。諸佛用他們的方便智慧之力，普遍讓眾生斷除各種煩惱。煩惱斷除后，那些惡魔就伺機不得，由於不能得逞而製造障礙，心中產生苦惱。因為有苦惱心，所以長久以來勤作方便，製造各種障礙，讓那些修習菩薩法的人，不能聽聞、接受、修習、書寫、受持、讀誦般若波羅蜜多正法。 『再者，須菩提！那些惡魔或者製造方便，在那些初入大乘（Mahayana，大乘佛教）的人那裡』
【English Translation】 English version: 'Hindering the hearing and acceptance of the Prajnaparamita (perfection of wisdom) Dharma, thus preventing writing, upholding, and reciting it, one should be aware that this is the work of Mara (demon).' The Buddha told Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness): 'Such phenomena should all be known as obstacles created by evil demons through various means, intending to prevent those who practice the Bodhisattva path from obtaining this Prajnaparamita Dharma, from hearing, accepting, practicing, writing, upholding, and reciting it. Therefore, those who practice the Bodhisattva path should always be aware at all times, and upon becoming aware, should distance themselves, so that those demons cannot succeed.' The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume 11 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume 12 Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, under Imperial Decree, from the Western Heaven, Chapter 11, Part 2: 'The Obstruction of the Dharma by Evil Ones' At that time, the Venerable Subhuti asked the Buddha: 'World Honored One! Why do evil demons diligently create various obstacles over a long period, preventing those who practice the Bodhisattva path from hearing, accepting, practicing, writing, upholding, and reciting the true Dharma of Prajnaparamita?' The Buddha told the Venerable Subhuti: 'You should know that this Prajnaparamita gives birth to all the wisdom of the Buddhas, from all wisdom comes the true Dharma of the Buddhas, and from the true Dharma of the Buddhas come countless sentient beings. The Buddhas, through their skillful means and wisdom, universally enable sentient beings to cut off all afflictions. When afflictions are cut off, those evil demons cannot find an opportunity, and because they cannot succeed, they create obstacles, causing suffering in their hearts. Because of this suffering, they diligently create various obstacles over a long period, preventing those who practice the Bodhisattva path from hearing, accepting, practicing, writing, upholding, and reciting the true Dharma of Prajnaparamita.' 'Furthermore, Subhuti! Those evil demons may create means among those who have just entered the Mahayana (Great Vehicle) path.'
善男子前，作如是言：『汝所聽受非真般若波羅蜜多，我有經法，是真般若波羅蜜多，汝當隨我如是修學。』須菩提！彼諸惡魔以是方便欲壞善法，而初住大乘善男子等，少智少信，未得阿耨多羅三藐三菩提記，其心怯弱為魔所攝。魔所攝故，即不得此般若波羅蜜多正法，聽受修習書持讀誦。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！彼諸惡魔，或時現身作苾芻相，以壞法心，妄修菩薩甚深勝行，而返于中以聲聞果謂證實際。須菩提！此因緣者，應當覺知是為魔事。
「複次，須菩提！彼諸惡魔，以如是等種種方便，於此般若波羅蜜多正法作諸障難，不令有人書持讀誦。是故修菩薩法者，常當覺知，覺已遠離，即起勇猛勝精進心，堅固安住正念正知。」
爾時，尊者須菩提白佛言：「如是，世尊！如是，善逝！譬如大珍寶聚，多有怨賊常欲伺求而為竊盜。何以故？珍寶難得，價直無量。以是因緣，多諸怨賊。今此般若波羅蜜多大法寶聚，亦復如是多諸障難，常有惡魔伺求其便。是故所有初住大乘善男子等，少智少信其心怯弱，於此甚深廣大法中，不得聽受修習書持讀誦者，知彼皆是魔力所加。世尊！若復有人于如是等諸難事中，勇猛精進心不懈退，於此法門堅固修習書持讀誦者，
【現代漢語翻譯】 現代漢語譯本：善男子，如果有人這樣說：『你所聽受的不是真正的般若波羅蜜多（prajñāpāramitā，智慧到彼岸），我這裡有經法，才是真正的般若波羅蜜多，你應該跟隨我這樣修學。』須菩提（Subhūti，佛陀的十大弟子之一）！那些惡魔用這種方法想破壞善法，而剛開始修習大乘的善男子等，因為智慧和信心不足，還沒有得到阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的授記，他們的心很怯弱，會被魔所控制。因為被魔控制，就不能聽受、修習、書寫、持誦這部般若波羅蜜多的正法。須菩提！對於這種因緣，應當知道這是魔的作為。 再者，須菩提！那些惡魔，有時會現身成為比丘（bhikṣu，出家受戒的男子）的樣子，用破壞佛法的心，虛妄地修習菩薩（bodhisattva，追求覺悟的修行者）的甚深殊勝的修行，卻反過來用聲聞（śrāvaka，聽聞佛法而修行的人）的果位來聲稱自己證得了實際。須菩提！對於這種因緣，應當知道這是魔的作為。 再者，須菩提！那些惡魔，用像這樣的種種方法，對這部般若波羅蜜多的正法設定各種障礙，不讓人書寫、持誦。所以修習菩薩法的人，應當常常覺知，覺知后要遠離，立即生起勇猛殊勝的精進心，堅定地安住在正念正知中。 這時，尊者須菩提對佛說：『是的，世尊（Bhagavān，佛的尊號）！是的，善逝（Sugata，佛的尊號）！譬如有一大堆珍寶，有很多怨賊常常想伺機偷盜。為什麼呢？因為珍寶難得，價值無量。因為這個原因，有很多怨賊。現在這部般若波羅蜜多大法寶聚，也像這樣有很多障礙，常常有惡魔伺機作亂。所以那些剛開始修習大乘的善男子等，因為智慧和信心不足，他們的心很怯弱，在這甚深廣大的佛法中，不能聽受、修習、書寫、持誦，要知道他們都是被魔力所控制。世尊！如果有人在這些困難的事情中，勇猛精進，心不懈怠退縮，在這法門中堅定地修習、書寫、持誦，』
【English Translation】 English version: 'Good man, if someone says, 「What you have heard and received is not the true Prajñāpāramitā (perfection of wisdom), I have a scripture that is the true Prajñāpāramitā, you should follow me and practice like this.」 Subhūti (one of the Buddha's ten great disciples)! Those evil demons use this method to destroy good dharma, and those good men who have just begun to practice the Mahāyāna (Great Vehicle), because of their lack of wisdom and faith, and have not yet received the prediction of Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), their hearts are weak and they will be controlled by demons. Because they are controlled by demons, they cannot hear, practice, write, or recite this true dharma of Prajñāpāramitā. Subhūti! Regarding this cause and condition, one should know that this is the work of demons.' Furthermore, Subhūti! Those evil demons sometimes appear in the form of a bhikṣu (monk), with the intention of destroying the Dharma, falsely practicing the profound and supreme practices of a bodhisattva (enlightenment being), but instead claiming to have attained the actual realization with the fruit of a śrāvaka (hearer). Subhūti! Regarding this cause and condition, one should know that this is the work of demons. Furthermore, Subhūti! Those evil demons, using various methods like these, create various obstacles to this true dharma of Prajñāpāramitā, preventing people from writing and reciting it. Therefore, those who practice the bodhisattva path should always be aware, and after being aware, they should stay away, immediately generate a courageous and supreme spirit of diligence, and firmly abide in right mindfulness and right knowledge. At that time, the Venerable Subhūti said to the Buddha, 'Yes, Bhagavan (the Blessed One)! Yes, Sugata (the Well-Gone One)! It is like a great pile of precious jewels, where many enemies are always seeking to steal them. Why is that? Because precious jewels are hard to obtain and their value is immeasurable. For this reason, there are many enemies. Now, this great treasure of the Prajñāpāramitā Dharma is also like this, with many obstacles, and evil demons are always seeking opportunities to cause trouble. Therefore, those good men who have just begun to practice the Mahāyāna, because of their lack of wisdom and faith, and their hearts are weak, and they cannot hear, practice, write, or recite this profound and vast Dharma, know that they are all controlled by the power of demons. Bhagavan! If someone, in these difficult matters, is courageous and diligent, and their mind does not slacken or retreat, and they firmly practice, write, and recite this Dharma gate,'
豈非諸佛神通威力所加持耶？」
佛言：「須菩提！如是，如是！如汝所說。若有人能于如是等諸難事中，得此法門聽受修習書持讀誦者，當知皆是諸佛如來神通威力共所護念。何以故？彼惡魔眾雖復長時勤作方便，於此法門起諸難事。如來、應供、正等正覺亦復長時勤作方便，於此般若波羅蜜多法門，以威神力加持護念。」
顯示世間品第十二之一
佛告須菩提：「如世母人生育諸子，若一若十若百若千。忽於一時其母有疾，諸子各各勤求方便，多所療治。咸作是念：『云何令母速得遠離風癀痰𤸌種種病苦，眼、耳、鼻、舌、身、意諸根輕安調適？云何令母飲食增進色力堅固，離諸苦受得大快樂？云何令母壽命長遠久住世間？何以故？今我此身處於世間，從母所生生育甚難，以是因緣母恩為重。』須菩提！所有十方現在如來、應供、正等正覺亦復如是，各各以其神通威力加持護念，此般若波羅蜜多甚深法門，悲愍世間一切眾生，普令得聞書持讀誦。彼諸如來咸作是念：『云何得此般若波羅蜜多正法久住世間？云何得此般若波羅蜜多正法離破壞相？云何得此般若波羅蜜多正法，普令世間書持讀誦宣通流佈，使諸惡魔不得其便？』須菩提！如來、應供、正等正覺於一切時勤作方便，稱讚護念般若波羅
【現代漢語翻譯】 現代漢語譯本 『難道不是諸佛神通威力的加持嗎？』 佛說：『須菩提！是的，是的！正如你所說。如果有人能在這些艱難的事情中，得到這個法門，聽聞、接受、修行、書寫、持誦，應當知道這都是諸佛如來神通威力共同護念的結果。為什麼呢？那些惡魔雖然長時間地努力製造障礙，想在這個法門上製造各種困難，如來、應供、正等正覺也同樣長時間地努力，在這個般若波羅蜜多法門上，用威神力量加持護念。』
顯示世間品第十二之一
佛告訴須菩提：『就像世間的母親生育子女，無論是一個、十個、一百個還是一千個。忽然有一天，母親生病了，孩子們各自努力尋求各種方法，進行多種治療。他們都這樣想：『怎樣才能讓母親快速地遠離風、黃、痰、疴等各種病痛，讓眼、耳、鼻、舌、身、意等各種感官輕安調適？怎樣才能讓母親飲食增加，氣色和體力都變得強健，遠離各種痛苦，得到巨大的快樂？怎樣才能讓母親壽命長遠，長久地住在世間？為什麼呢？因為我們現在這個身體處於世間，是從母親那裡出生，生育非常艱難，因此母親的恩情非常重大。』須菩提！所有十方現在如來、應供、正等正覺也是這樣，各自用他們的神通威力加持護念這個般若波羅蜜多甚深法門，悲憫世間一切眾生，普遍地讓他們能夠聽聞、書寫、持誦。那些如來都這樣想：『怎樣才能讓這個般若波羅蜜多正法長久地住在世間？怎樣才能讓這個般若波羅蜜多正法遠離破壞的現象？怎樣才能讓這個般若波羅蜜多正法，普遍地讓世間的人書寫、持誦、宣揚、流通，使那些惡魔不能得逞？』須菩提！如來、應供、正等正覺在一切時候都努力尋求方法，稱讚、護念般若波羅
【English Translation】 English version 'Isn't it due to the added power of the Buddhas' supernatural abilities?' The Buddha said, 'Subhuti, it is so, it is so! As you have said. If there is someone who, amidst such difficult circumstances, can obtain this Dharma gate, hear, accept, practice, write, uphold, and recite it, know that all of this is due to the combined protection and mindfulness of the Buddhas, the Tathagatas, through their supernatural powers. Why is this so? Although those evil demons may exert themselves for a long time, creating obstacles and difficulties for this Dharma gate, the Tathagatas, the Arhats, the Fully Enlightened Ones, also exert themselves for a long time, using their majestic and divine power to bless and protect this Prajna Paramita Dharma gate.'
Chapter Twelve, Part One: Showing the World
The Buddha told Subhuti, 'It is like a mother in the world who gives birth to children, whether it be one, ten, a hundred, or a thousand. Suddenly, one day, the mother falls ill, and each of her children diligently seeks various ways and means to treat her. They all think, 'How can we quickly help our mother get rid of various illnesses such as wind, jaundice, phlegm, and ailments, and make her eyes, ears, nose, tongue, body, and mind feel light, peaceful, and comfortable? How can we help our mother increase her appetite, make her complexion and strength robust, free her from all suffering, and attain great happiness? How can we help our mother live a long life and remain in the world for a long time? Why is this so? Because our present bodies in this world are born from our mother, and giving birth is extremely difficult, therefore, our mother's kindness is very profound.' Subhuti, all the Tathagatas, the Arhats, the Fully Enlightened Ones, in the ten directions, are also like this. Each of them uses their supernatural powers to bless and protect this profound Prajna Paramita Dharma gate, with compassion for all sentient beings in the world, universally enabling them to hear, write, uphold, and recite it. Those Tathagatas all think, 'How can we make this true Dharma of Prajna Paramita remain in the world for a long time? How can we make this true Dharma of Prajna Paramita be free from the appearance of destruction? How can we make this true Dharma of Prajna Paramita be universally written, upheld, recited, proclaimed, and circulated in the world, so that those evil demons cannot take advantage of it?' Subhuti, the Tathagatas, the Arhats, the Fully Enlightened Ones, at all times, diligently seek ways and means, praising and protecting Prajna Paramita.
蜜多法門。何以故？此般若波羅蜜多是諸佛母。彼諸如來、應供、正等正覺所有一切智，從般若波羅蜜多真實出生，而此般若波羅蜜多，能示諸佛及能顯示諸世間相。所有過去未來如來、應供、正等正覺，若已得、若當得，皆因是般若波羅蜜多故，成就阿耨多羅三藐三菩提果。及今現在十方無量阿僧祇世界一切如來、應供、正等正覺，住世說法廣為眾生作利益者，亦因是般若波羅蜜多故，成就阿耨多羅三藐三菩提果。須菩提！當知三世諸佛皆從般若波羅蜜多中來，般若波羅蜜多能善出生，是故般若波羅蜜多能示諸佛及能顯示諸世間相。」
爾時，尊者須菩提白佛言：「世尊！如佛所說，般若波羅蜜多而能顯示世間相者，如來、應供、正等正覺當云何說為世間相？愿佛世尊廣為開示。」
佛告尊者須菩提言：「佛說五蘊為世間相，所謂色、受、想、行、識，般若波羅蜜多顯示如是相。」
須菩提復白佛言：「世尊！云何般若波羅蜜多示五蘊法為世間耶？」
佛告須菩提：「當知般若波羅蜜多顯示五蘊壞無壞相，五蘊自性無作無生壞無所壞。何以故？彼空自性無作無生壞無所壞，無相、無愿自性無作無生壞無所壞，法界自性亦無作無生壞無所壞，而此五蘊亦復如是。是故如來、應供、正等正覺，
【現代漢語翻譯】 現代漢語譯本： 這是關於般若波羅蜜多（Prajnaparamita，智慧的完美）的法門。為什麼這麼說呢？因為這般若波羅蜜多是所有佛的母親。那些如來（Tathagata，佛的稱號之一）、應供（Arhat，值得尊敬的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）所擁有的一切智慧，都是從般若波羅蜜多真實地產生的。而這般若波羅蜜多，能夠顯示諸佛，也能夠顯示世間的種種現象。所有過去和未來的如來、應供、正等正覺，無論是已經證得還是將要證得，都是因為這般若波羅蜜多的緣故，才成就了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位。以及現在十方無量阿僧祇（Asankhya，無數）世界中，一切住世說法、廣為眾生帶來利益的如來、應供、正等正覺，也是因為這般若波羅蜜多的緣故，才成就了阿耨多羅三藐三菩提的果位。須菩提（Subhuti，佛陀的弟子）啊！應當知道三世諸佛都是從般若波羅蜜多中產生的，般若波羅蜜多能夠善巧地出生一切，因此般若波羅蜜多能夠顯示諸佛，也能夠顯示世間的種種現象。
那時，尊者須菩提對佛說：『世尊！正如佛所說，般若波羅蜜多能夠顯示世間的種種現象，那麼如來、應供、正等正覺應當如何解釋世間的現象呢？希望佛世尊能夠廣為開示。』
佛告訴尊者須菩提說：『佛說五蘊（Skandha，構成個體存在的五種要素）是世間的現象，也就是色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）。般若波羅蜜多顯示的就是這樣的現象。』
須菩提又對佛說：『世尊！般若波羅蜜多是如何顯示五蘊法為世間的呢？』
佛告訴須菩提說：『應當知道般若波羅蜜多顯示五蘊的壞滅與不壞滅的相狀，五蘊的自性是無作無生，壞滅也無所壞滅。為什麼呢？因為它們的空性（Sunyata，空無）自性是無作無生，壞滅也無所壞滅；無相（Animitta，無相）無愿（Apranihita，無愿）的自性是無作無生，壞滅也無所壞滅；法界（Dharmadhatu，宇宙的真實本質）的自性也是無作無生，壞滅也無所壞滅，而這五蘊也是如此。因此，如來、應供、正等正覺，
【English Translation】 English version: This is the Dharma gate of Prajnaparamita (the perfection of wisdom). Why is that? Because this Prajnaparamita is the mother of all Buddhas. All the wisdom possessed by those Tathagatas (one of the titles of a Buddha), Arhats (worthy ones), and Samyaksambuddhas (fully enlightened Buddhas) is truly born from Prajnaparamita. And this Prajnaparamita can reveal the Buddhas and also reveal the appearances of the world. All past and future Tathagatas, Arhats, and Samyaksambuddhas, whether they have already attained or will attain, all achieve the fruit of Anuttara-samyak-sambodhi (unexcelled perfect enlightenment) because of this Prajnaparamita. And all the Tathagatas, Arhats, and Samyaksambuddhas in the present countless Asankhya (innumerable) worlds of the ten directions, who dwell in the world teaching the Dharma and widely benefiting sentient beings, also achieve the fruit of Anuttara-samyak-sambodhi because of this Prajnaparamita. Subhuti (a disciple of the Buddha)! You should know that all Buddhas of the three times come from Prajnaparamita. Prajnaparamita can skillfully give birth to everything. Therefore, Prajnaparamita can reveal the Buddhas and also reveal the appearances of the world.
At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! As the Buddha has said, Prajnaparamita can reveal the appearances of the world, how should the Tathagatas, Arhats, and Samyaksambuddhas explain the appearances of the world? May the World Honored One, the Buddha, widely explain this.'
The Buddha said to the Venerable Subhuti: 'The Buddha says that the five Skandhas (the five aggregates that constitute individual existence) are the appearances of the world, namely Rupa (form), Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). Prajnaparamita reveals such appearances.'
Subhuti again said to the Buddha: 'World Honored One! How does Prajnaparamita reveal the five Skandhas as the world?'
The Buddha said to Subhuti: 'You should know that Prajnaparamita reveals the aspects of the five Skandhas as being both destructible and indestructible. The nature of the five Skandhas is without creation and without arising, and their destruction is without destruction. Why is that? Because their nature of emptiness (Sunyata) is without creation and without arising, and their destruction is without destruction; the nature of being without characteristics (Animitta) and without aspiration (Apranihita) is without creation and without arising, and their destruction is without destruction; the nature of the Dharmadhatu (the true essence of the universe) is also without creation and without arising, and their destruction is without destruction, and the five Skandhas are also like this. Therefore, the Tathagatas, Arhats, and Samyaksambuddhas,'
說般若波羅蜜多示世間相。
「複次，須菩提！如來從般若波羅蜜多中來，能隨無量無數眾生性悉如實知。云何如來如實知耶？所謂眾生自性即如實性，從般若波羅蜜多出生，如來亦復從般若波羅蜜多出生，是故如來能隨無量無數眾生性皆如實知。由實了知眾生性故，乃至無量無數眾生一切心行亦如實知。以了知無量無數眾生心行故，是故佛說般若波羅蜜多示世間相。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生攝心亂心。云何如來知眾生攝心耶？所謂若集若散住法性中如實了知。若如實知，是即了知眾生攝心。是故如來因般若波羅蜜多故，能知無量無數眾生如是攝心。云何如來知眾生亂心耶？所謂住法性中知心無相，心無相故，即無盡無不盡。若如實了知盡無盡相，是即了知眾生亂心。是故如來因般若波羅蜜多故，能知無量無數眾生如是亂心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生無盡心。云何如來知眾生無盡心耶？須菩提！所謂知心無壞，心無壞故即心無生滅，無生滅故即無住無依，無有盡相猶如虛空廣大無盡，而心相亦然。是故如來因般若波羅蜜多故，能知無量無數眾生如是無盡心。
「複次，須菩提！如來因般若波羅蜜多故，如實
【現代漢語翻譯】 現代漢語譯本 談論般若波羅蜜多（Prajnaparamita，智慧的完美）如何揭示世間的真相。
『再者，須菩提（Subhuti）！如來（Tathagata，佛的稱號）從般若波羅蜜多中而來，能夠如實地瞭解無量無數眾生的本性。如來是如何如實瞭解的呢？眾生的自性即是如實性，從般若波羅蜜多中產生。如來也同樣從般若波羅蜜多中產生，因此如來能夠如實地瞭解無量無數眾生的本性。因為如實瞭解眾生的本性，乃至無量無數眾生的一切心行也都能如實瞭解。因爲了解無量無數眾生的心行，所以佛說般若波羅蜜多揭示了世間的真相。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實地瞭解無量無數眾生的攝心（專注的心）和亂心（散亂的心）。如來是如何瞭解眾生的攝心的呢？所謂無論是聚集還是散開，都安住在法性（Dharmata，法的本性）中，如實地瞭解。如果如實瞭解，那就是了解眾生的攝心。因此，如來因為般若波羅蜜多的緣故，能夠了解無量無數眾生這樣的攝心。如來是如何瞭解眾生的亂心的呢？所謂安住在法性中，知道心無相（無自性），心無相的緣故，就是無盡也無不盡。如果如實瞭解盡和無盡的相，那就是了解眾生的亂心。因此，如來因為般若波羅蜜多的緣故，能夠了解無量無數眾生這樣的亂心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實地瞭解無量無數眾生的無盡心。如來是如何瞭解眾生的無盡心的呢？須菩提！所謂知道心不會壞滅，心不會壞滅的緣故就是心無生滅，無生滅的緣故就是無住無依，沒有盡的相，就像虛空一樣廣大無盡，而心的相也是如此。因此，如來因為般若波羅蜜多的緣故，能夠了解無量無數眾生這樣的無盡心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實』
【English Translation】 English version On the Prajnaparamita (Perfection of Wisdom) showing the nature of the world.
'Furthermore, Subhuti! The Tathagata (the Thus-Gone One, an epithet of the Buddha) comes from the Prajnaparamita, and is able to know the nature of countless beings as it truly is. How does the Tathagata know it as it truly is? The self-nature of beings is the true nature, born from the Prajnaparamita. The Tathagata is also born from the Prajnaparamita, therefore the Tathagata is able to know the nature of countless beings as it truly is. Because of truly knowing the nature of beings, even the countless thoughts and actions of beings are also known as they truly are. Because of knowing the thoughts and actions of countless beings, therefore the Buddha says that the Prajnaparamita shows the nature of the world.'
'Furthermore, Subhuti! Because of the Prajnaparamita, the Tathagata truly knows the concentrated mind and the distracted mind of countless beings. How does the Tathagata know the concentrated mind of beings? It is to truly know that whether gathered or scattered, it abides in the Dharmata (the nature of Dharma). If one truly knows this, then one knows the concentrated mind of beings. Therefore, because of the Prajnaparamita, the Tathagata is able to know the concentrated mind of countless beings. How does the Tathagata know the distracted mind of beings? It is to know that abiding in the Dharmata, the mind is without form (without self-nature), and because the mind is without form, it is neither finite nor infinite. If one truly knows the nature of finite and infinite, then one knows the distracted mind of beings. Therefore, because of the Prajnaparamita, the Tathagata is able to know the distracted mind of countless beings.'
'Furthermore, Subhuti! Because of the Prajnaparamita, the Tathagata truly knows the inexhaustible mind of countless beings. How does the Tathagata know the inexhaustible mind of beings? Subhuti! It is to know that the mind is indestructible, and because the mind is indestructible, it is without arising or ceasing. Because it is without arising or ceasing, it is without abiding or reliance, and without the nature of exhaustion, like the vast and inexhaustible space, so is the nature of the mind. Therefore, because of the Prajnaparamita, the Tathagata is able to know the inexhaustible mind of countless beings.'
'Furthermore, Subhuti! Because of the Prajnaparamita, the Tathagata truly'
了知無量無數眾生染心。云何如來知眾生染心耶？須菩提！所謂了知染心如實相即非染心。是故如來因般若波羅蜜多故，能知無量無數眾生如是染心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生離染心。云何如來知眾生離染心耶？須菩提！所謂了知染心自性，即離染心中無離染心相。是故如來因般若波羅蜜多故，能知無量無數眾生如是離染心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生諸能緣心。云何如來知眾生能緣心耶？須菩提！所謂了知阿賴耶等諸能緣心無能緣心相。是故如來因般若波羅蜜多故，能知無量無數眾生如是能緣心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生諸能取心。云何如來知眾生能取心耶？須菩提！所謂了知無所取相，取相離故即不可取。是故如來因般若波羅蜜多故，能知無量無數眾生如是能取心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生諸有漏心。云何如來知眾生有漏心耶？須菩提！所謂了知心無自性，無自性故即無分別。是故如來因般若波羅蜜多故，能知無量無數眾生如是有漏心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生諸無漏心
【現代漢語翻譯】 現代漢語譯本： 『了知無量無數眾生染污的心。』如來是如何了知眾生染污的心的呢？須菩提！所謂了知染污心的真實相，實際上就不是染污心。因此，如來因為般若波羅蜜多（智慧的完美）的緣故，能夠了知無量無數眾生這樣的染污心。 『再次，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生離染污的心。』如來是如何了知眾生離染污的心的呢？須菩提！所謂了知染污心的自性，即在離染污心中沒有離染污心的表象。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生這樣的離染污心。 『再次，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生諸能緣的心。』如來是如何了知眾生能緣的心呢？須菩提！所謂了知阿賴耶（藏識）等諸能緣的心沒有能緣心的表象。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生這樣的能緣心。 『再次，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生諸能取的心。』如來是如何了知眾生能取的心呢？須菩提！所謂了知沒有所取之相，因為取相的離去，就不可取。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生這樣的能取心。 『再次，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生諸有漏的心。』如來是如何了知眾生有漏的心呢？須菩提！所謂了知心沒有自性，沒有自性所以就沒有分別。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生這樣的有漏心。 『再次，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生諸無漏的心。
【English Translation】 English version: 'Knowing the defiled minds of immeasurable and countless beings.' How does the Tathagata know the defiled minds of beings? Subhuti! What is called knowing the true nature of a defiled mind is actually not a defiled mind. Therefore, the Tathagata, because of Prajna Paramita (perfection of wisdom), is able to know the defiled minds of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, because of Prajna Paramita, truly knows the undefiled minds of immeasurable and countless beings.' How does the Tathagata know the undefiled minds of beings? Subhuti! What is called knowing the self-nature of a defiled mind, in the undefiled mind, there is no appearance of an undefiled mind. Therefore, the Tathagata, because of Prajna Paramita, is able to know the undefiled minds of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, because of Prajna Paramita, truly knows the minds that are the object of cognition of immeasurable and countless beings.' How does the Tathagata know the minds that are the object of cognition of beings? Subhuti! What is called knowing the minds that are the object of cognition, such as Alaya (store consciousness), there is no appearance of a mind that is the object of cognition. Therefore, the Tathagata, because of Prajna Paramita, is able to know the minds that are the object of cognition of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, because of Prajna Paramita, truly knows the minds that are the subject of cognition of immeasurable and countless beings.' How does the Tathagata know the minds that are the subject of cognition of beings? Subhuti! What is called knowing that there is no object to be grasped, because the appearance of grasping is gone, it cannot be grasped. Therefore, the Tathagata, because of Prajna Paramita, is able to know the minds that are the subject of cognition of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, because of Prajna Paramita, truly knows the minds with outflows of immeasurable and countless beings.' How does the Tathagata know the minds with outflows of beings? Subhuti! What is called knowing that the mind has no self-nature, and because it has no self-nature, there is no discrimination. Therefore, the Tathagata, because of Prajna Paramita, is able to know the minds with outflows of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, because of Prajna Paramita, truly knows the minds without outflows of immeasurable and countless beings.'
。云何如來知眾生無漏心耶？須菩提！所謂了知心無自性即非心分。是故如來因般若波羅蜜多故，能知無量無數眾生如是無漏心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生貪心。云何如來知眾生貪心耶？須菩提！所謂了知若住貪即心不如實，若心如實即不住貪，于平等法中無貪心可得。是故如來因般若波羅蜜多故，能知無量無數眾生如是貪心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生離貪心。云何如來知眾生離貪心耶？須菩提！所謂了知心如實相，若貪、若離貪俱不可得，由不可得故即無離貪心相。是故如來因般若波羅蜜多故，能知無量無數眾生如是離貪心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生恚心。云何如來知眾生恚心耶？須菩提！所謂了知心住空寂，離所緣相無諸分別。是故如來因般若波羅蜜多故，能知無量無數眾生如是恚心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生離恚心。云何如來知眾生離恚心耶？須菩提！所謂了知心法無二從真實生。是故如來因般若波羅蜜多故，能知無量無數眾生如是離恚心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生
【現代漢語翻譯】 現代漢語譯本：『如何如來知曉眾生無漏的心呢？』須菩提！所謂了知心無自性，即非心之分別。因此，如來因般若波羅蜜多（智慧的完美）的緣故，能知曉無量無數眾生如此無漏的心。 『再者，須菩提！如來因般若波羅蜜多的緣故，如實了知無量無數眾生的貪心。』『如何如來知曉眾生的貪心呢？』須菩提！所謂了知若執著于貪，即心不真實；若心真實，即不執著于貪，在平等法中無貪心可得。因此，如來因般若波羅蜜多的緣故，能知曉無量無數眾生如此的貪心。 『再者，須菩提！如來因般若波羅蜜多的緣故，如實了知無量無數眾生離貪的心。』『如何如來知曉眾生離貪的心呢？』須菩提！所謂了知心如實相，若貪、若離貪都不可得，由於不可得的緣故，即無離貪心之相。因此，如來因般若波羅蜜多的緣故，能知曉無量無數眾生如此離貪的心。 『再者，須菩提！如來因般若波羅蜜多的緣故，如實了知無量無數眾生的嗔恚心。』『如何如來知曉眾生的嗔恚心呢？』須菩提！所謂了知心安住于空寂，遠離所緣之相，無諸分別。因此，如來因般若波羅蜜多的緣故，能知曉無量無數眾生如此的嗔恚心。 『再者，須菩提！如來因般若波羅蜜多的緣故，如實了知無量無數眾生離嗔恚的心。』『如何如來知曉眾生離嗔恚的心呢？』須菩提！所謂了知心法無二，從真實生。因此，如來因般若波羅蜜多的緣故，能知曉無量無數眾生如此離嗔恚的心。 『再者，須菩提！如來因般若波羅蜜多的緣故，如實了知無量無數眾生
【English Translation】 English version: 'How does the Tathagata (如來, the thus-gone one) know the undefiled minds of sentient beings?' Subhuti (須菩提)! It is through understanding that the mind has no self-nature, which is not a division of the mind. Therefore, the Tathagata, through the Prajnaparamita (般若波羅蜜多, the perfection of wisdom), is able to know the undefiled minds of immeasurable and countless sentient beings. 'Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the greedy minds of immeasurable and countless sentient beings.' 'How does the Tathagata know the greedy minds of sentient beings?' Subhuti! It is through understanding that if one dwells in greed, the mind is not in accordance with reality; if the mind is in accordance with reality, then one does not dwell in greed, and in the Dharma of equality, no greedy mind can be found. Therefore, the Tathagata, through the Prajnaparamita, is able to know the greedy minds of immeasurable and countless sentient beings. 'Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the minds free from greed of immeasurable and countless sentient beings.' 'How does the Tathagata know the minds free from greed of sentient beings?' Subhuti! It is through understanding that the mind is in its true form, and neither greed nor freedom from greed can be attained. Because they cannot be attained, there is no appearance of a mind free from greed. Therefore, the Tathagata, through the Prajnaparamita, is able to know the minds free from greed of immeasurable and countless sentient beings. 'Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the minds of anger of immeasurable and countless sentient beings.' 'How does the Tathagata know the minds of anger of sentient beings?' Subhuti! It is through understanding that the mind dwells in emptiness and stillness, free from the appearance of objects and without any discriminations. Therefore, the Tathagata, through the Prajnaparamita, is able to know the minds of anger of immeasurable and countless sentient beings. 'Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the minds free from anger of immeasurable and countless sentient beings.' 'How does the Tathagata know the minds free from anger of sentient beings?' Subhuti! It is through understanding that the Dharma of the mind is not dual and arises from reality. Therefore, the Tathagata, through the Prajnaparamita, is able to know the minds free from anger of immeasurable and countless sentient beings. 'Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the immeasurable and countless sentient beings
癡心。云何如來知眾生癡心耶？須菩提！所謂了知若心住于癡即心不如實，若心如實即不住于癡。是故如來因般若波羅蜜多故，能知無量無數眾生如是癡心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生離癡心。云何如來知眾生離癡心耶？須菩提！所謂了知若心有所著即心隨癡相，若心住如實即不隨癡相，由如是故無離癡心相可得。是故如來因般若波羅蜜多故，能知無量無數眾生如是離癡心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生過失心。云何如來知眾生過失心耶？須菩提！所謂了知若心生過失即心不如實，若心如實即不生過失，于平等法中無過失心可得。是故如來因般若波羅蜜多故，能知無量無數眾生如是過失心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生離過失心。云何如來知眾生離過失心耶？須菩提！所謂了知若心有所著即過失隨生。若心住如實即不生過失，由如是故無離過失心相可得。是故如來因般若波羅蜜多故，能知無量無數眾生如是離過失心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生廣心。云何如來知眾生廣心耶？須菩提！所謂了知是心不增不減無住無著。是故如來因般若波
【現代漢語翻譯】 現代漢語譯本 癡心。如來如何知曉眾生的癡心呢？須菩提！所謂了知，如果心執著于癡，那麼心就不真實；如果心真實，就不會執著于癡。因此，如來憑藉般若波羅蜜多（智慧的完美）的緣故，能夠知曉無量無數眾生這樣的癡心。 「再者，須菩提！如來憑藉般若波羅蜜多的緣故，如實了知無量無數眾生遠離癡心。如來如何知曉眾生遠離癡心呢？須菩提！所謂了知，如果心有所執著，那麼心就會隨順癡相；如果心安住于真實，就不會隨順癡相，因此沒有遠離癡心的相可以得到。因此，如來憑藉般若波羅蜜多的緣故，能夠知曉無量無數眾生這樣遠離癡心。 「再者，須菩提！如來憑藉般若波羅蜜多的緣故，如實了知無量無數眾生的過失心。如來如何知曉眾生的過失心呢？須菩提！所謂了知，如果心生起過失，那麼心就不真實；如果心真實，就不會生起過失，在平等法中沒有過失心可以得到。因此，如來憑藉般若波羅蜜多的緣故，能夠知曉無量無數眾生這樣的過失心。 「再者，須菩提！如來憑藉般若波羅蜜多的緣故，如實了知無量無數眾生遠離過失心。如來如何知曉眾生遠離過失心呢？須菩提！所謂了知，如果心有所執著，那麼過失就會隨之產生；如果心安住于真實，就不會產生過失，因此沒有遠離過失心的相可以得到。因此，如來憑藉般若波羅蜜多的緣故，能夠知曉無量無數眾生這樣遠離過失心。 「再者，須菩提！如來憑藉般若波羅蜜多的緣故，如實了知無量無數眾生的廣心。如來如何知曉眾生的廣心呢？須菩提！所謂了知，這心不增不減，無所住，無所執著。因此，如來憑藉般若波
【English Translation】 English version Deluded mind. How does the Tathagata (Buddha) know the deluded minds of sentient beings? Subhuti! What is known is that if the mind dwells in delusion, then the mind is not real; if the mind is real, it does not dwell in delusion. Therefore, the Tathagata, through the perfection of wisdom (Prajnaparamita), is able to know the deluded minds of immeasurable and countless sentient beings. Furthermore, Subhuti! The Tathagata, through the perfection of wisdom, truly knows the minds of immeasurable and countless sentient beings that are free from delusion. How does the Tathagata know the minds of sentient beings that are free from delusion? Subhuti! What is known is that if the mind has any attachment, then the mind follows the appearance of delusion; if the mind dwells in reality, it does not follow the appearance of delusion. Therefore, there is no appearance of a mind free from delusion to be obtained. Therefore, the Tathagata, through the perfection of wisdom, is able to know the minds of immeasurable and countless sentient beings that are free from delusion. Furthermore, Subhuti! The Tathagata, through the perfection of wisdom, truly knows the minds of immeasurable and countless sentient beings that have faults. How does the Tathagata know the minds of sentient beings that have faults? Subhuti! What is known is that if the mind gives rise to faults, then the mind is not real; if the mind is real, it does not give rise to faults. In the equality of Dharma, there is no mind with faults to be obtained. Therefore, the Tathagata, through the perfection of wisdom, is able to know the minds of immeasurable and countless sentient beings that have faults. Furthermore, Subhuti! The Tathagata, through the perfection of wisdom, truly knows the minds of immeasurable and countless sentient beings that are free from faults. How does the Tathagata know the minds of sentient beings that are free from faults? Subhuti! What is known is that if the mind has any attachment, then faults will arise accordingly; if the mind dwells in reality, it will not give rise to faults. Therefore, there is no appearance of a mind free from faults to be obtained. Therefore, the Tathagata, through the perfection of wisdom, is able to know the minds of immeasurable and countless sentient beings that are free from faults. Furthermore, Subhuti! The Tathagata, through the perfection of wisdom, truly knows the expansive minds of immeasurable and countless sentient beings. How does the Tathagata know the expansive minds of sentient beings? Subhuti! What is known is that this mind neither increases nor decreases, neither dwells nor is attached. Therefore, the Tathagata, through the perfection of wisdom
羅蜜多故，能知無量無數眾生如是廣心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生非廣心。云何如來知眾生非廣心耶？須菩提！所謂了知心無處所，無處所故即無起作亦無增廣。是故如來因般若波羅蜜多故，能知無量無數眾生如是非廣心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生大心。云何如來知眾生大心耶？須菩提！所謂了知是心平等自性無差別。是故如來因般若波羅蜜多故，能知無量無數眾生如是大心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生非大心。云何如來知眾生非大心耶？須菩提！所謂了知心無來去。是故如來因般若波羅蜜多故，能知無量無數眾生如是非大心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生無量心。云何如來知眾生無量心耶？須菩提！所謂了知心無依止，無依止故即無限量。是故如來因般若波羅蜜多故，能知無量無數眾生如是無量心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生現心。云何如來知眾生現心耶？須菩提！所謂了知諸心自性無所顯現。是故如來因般若波羅蜜多故，能知無量無數眾生如是現心。
「複次，須菩提！
【現代漢語翻譯】 現代漢語譯本 因為般若波羅蜜多（智慧到彼岸）的緣故，能夠了知無量無數眾生是如此廣大的心。
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生不是廣大的心。如來是如何知道眾生不是廣大的心呢？須菩提！所謂了知心沒有處所，因為沒有處所，所以就沒有生起造作，也沒有增長擴大。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生是如此不是廣大的心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生是廣大的心。如來是如何知道眾生是廣大的心呢？須菩提！所謂了知這顆心平等自性沒有差別。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生是如此廣大的心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生不是廣大的心。如來是如何知道眾生不是廣大的心呢？須菩提！所謂了知心沒有來去。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生是如此不是廣大的心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生是無量的心。如來是如何知道眾生是無量的心呢？須菩提！所謂了知心沒有依止，因為沒有依止，所以就沒有執著。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生是如此無量的心。』
『再者，須菩提！如來因為般若波羅蜜多的緣故，如實了知無量無數眾生是顯現的心。如來是如何知道眾生是顯現的心呢？須菩提！所謂了知諸心自性沒有顯現。因此，如來因為般若波羅蜜多的緣故，能夠了知無量無數眾生是如此顯現的心。』
『再者，須菩提！』
【English Translation】 English version Because of Prajna Paramita (Perfection of Wisdom), [the Tathagata] is able to know that immeasurable and countless sentient beings have such expansive minds.
'Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that immeasurable and countless sentient beings do not have expansive minds. How does the Tathagata know that sentient beings do not have expansive minds? Subhuti! It is because [the Tathagata] knows that the mind has no location; because it has no location, it neither arises nor acts, nor does it increase or expand. Therefore, because of Prajna Paramita, the Tathagata is able to know that immeasurable and countless sentient beings do not have such expansive minds.'
'Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that immeasurable and countless sentient beings have great minds. How does the Tathagata know that sentient beings have great minds? Subhuti! It is because [the Tathagata] knows that this mind's equal nature has no difference. Therefore, because of Prajna Paramita, the Tathagata is able to know that immeasurable and countless sentient beings have such great minds.'
'Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that immeasurable and countless sentient beings do not have great minds. How does the Tathagata know that sentient beings do not have great minds? Subhuti! It is because [the Tathagata] knows that the mind has no coming or going. Therefore, because of Prajna Paramita, the Tathagata is able to know that immeasurable and countless sentient beings do not have such great minds.'
'Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that immeasurable and countless sentient beings have immeasurable minds. How does the Tathagata know that sentient beings have immeasurable minds? Subhuti! It is because [the Tathagata] knows that the mind has no reliance; because it has no reliance, it has no attachment. Therefore, because of Prajna Paramita, the Tathagata is able to know that immeasurable and countless sentient beings have such immeasurable minds.'
'Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that immeasurable and countless sentient beings have manifest minds. How does the Tathagata know that sentient beings have manifest minds? Subhuti! It is because [the Tathagata] knows that the nature of all minds has no manifestation. Therefore, because of Prajna Paramita, the Tathagata is able to know that immeasurable and countless sentient beings have such manifest minds.'
'Furthermore, Subhuti!'
如來因般若波羅蜜多故，如實了知無量無數眾生非現心。云何如來知眾生非現心耶？須菩提！所謂了知心無形相自性離故，由性離故非現非不現。是故如來因般若波羅蜜多故，能知無量無數眾生如是非現心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生勝上心。云何如來知眾生勝上心耶？須菩提！所謂了知若心住如實即無所生亦無所有，是為勝上。是故如來因般若波羅蜜多故。能知無量無數眾生如是勝上心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生無上心。云何如來知眾生無上心耶？須菩提！所謂了知心無所得離諸戲論。是故如來因般若波羅蜜多故，能知無量無數眾生如是無上心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生定心。云何如來知眾生定心耶？須菩提！所謂了知是心平等，平等法中無定亂相，猶如虛空寂無所動。是故如來因般若波羅蜜多故，能知無量無數眾生如是定心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生非定心。云何如來知眾生非定心耶？須菩提！所謂了知心無等等即心平等，心平等故而不可得非定心相。是故如來因般若波羅蜜多故，能知無量無數眾生如是非定心。
【現代漢語翻譯】 現代漢語譯本 如來因為般若波羅蜜多（智慧的完美）的緣故，如實地了知無量無數眾生不是現前的心。如來是如何知道眾生不是現前的心呢？須菩提（佛陀的弟子）！所謂了知心沒有形相，自性是空離的，由於自性空離的緣故，所以不是現前也不是不現前。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生是這樣不是現前的心。 再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生殊勝的心。如來是如何知道眾生殊勝的心呢？須菩提！所謂了知如果心安住于如實的境界，就無所生也無所有，這就是殊勝。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生是這樣殊勝的心。 再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生無上的心。如來是如何知道眾生無上的心呢？須菩提！所謂了知心無所得，遠離一切戲論。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生是這樣無上的心。 再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生禪定的心。如來是如何知道眾生禪定的心呢？須菩提！所謂了知這個心是平等的，在平等法中沒有定和亂的相狀，就像虛空一樣寂靜不動。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生是這樣禪定的心。 再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生不是禪定的心。如來是如何知道眾生不是禪定的心呢？須菩提！所謂了知心沒有可以比較的，即是心平等，心平等所以不可得，沒有禪定心的相狀。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生是這樣不是禪定的心。
【English Translation】 English version Because of Prajna Paramita (perfection of wisdom), the Tathagata (Buddha) truly knows that countless sentient beings do not have present minds. How does the Tathagata know that sentient beings do not have present minds? Subhuti (a disciple of the Buddha)! It is because the mind is known to be without form or characteristics, and its nature is empty. Because of this empty nature, it is neither present nor not present. Therefore, because of Prajna Paramita, the Tathagata is able to know that countless sentient beings have minds that are not present. Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that countless sentient beings have superior minds. How does the Tathagata know that sentient beings have superior minds? Subhuti! It is because it is known that if the mind abides in the true reality, it neither arises nor exists. This is what is meant by superior. Therefore, because of Prajna Paramita, the Tathagata is able to know that countless sentient beings have such superior minds. Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that countless sentient beings have unsurpassed minds. How does the Tathagata know that sentient beings have unsurpassed minds? Subhuti! It is because it is known that the mind is without attainment and is free from all conceptual elaborations. Therefore, because of Prajna Paramita, the Tathagata is able to know that countless sentient beings have such unsurpassed minds. Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that countless sentient beings have concentrated minds. How does the Tathagata know that sentient beings have concentrated minds? Subhuti! It is because it is known that this mind is equal, and in the state of equality, there is no appearance of concentration or distraction, like the empty space, still and unmoving. Therefore, because of Prajna Paramita, the Tathagata is able to know that countless sentient beings have such concentrated minds. Furthermore, Subhuti! Because of Prajna Paramita, the Tathagata truly knows that countless sentient beings do not have concentrated minds. How does the Tathagata know that sentient beings do not have concentrated minds? Subhuti! It is because it is known that the mind has no equal, which is the equality of the mind. Because the mind is equal, it cannot be attained, and there is no appearance of a non-concentrated mind. Therefore, because of Prajna Paramita, the Tathagata is able to know that countless sentient beings have such non-concentrated minds.
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生解脫心。云何如來知眾生解脫心耶？須菩提！所謂了知眾生自性解脫，彼眾生性即解脫性。是故如來因般若波羅蜜多故。能知無量無數眾生如是解脫心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生非解脫心。云何如來知眾生非解脫心耶？須菩提！所謂了知心性無來無去無住，非過去未來現在三世可得，解脫性離，即不可得非解脫相。是故如來因般若波羅蜜多故，能知無量無數眾生如是非解脫心。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生不可見心。云何如來知眾生不可見心耶？須菩提！所謂了知彼眾生心，無所生無所成，無分別無所取，離諸相不可見，慧眼、天眼尚不能觀，豈況肉眼。是故如來因般若波羅蜜多故，能知無量無數眾生如是不可見心。」
佛告須菩提：「如是等諸心，如來因般若波羅蜜多故，一一如實了知。以是義故，般若波羅蜜多而能顯示諸世間相。」
佛說佛母出生三法藏般若波羅蜜多經卷第十二 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十三
西天譯經三藏朝
【現代漢語翻譯】 現代漢語譯本 『再者，須菩提！如來因為般若波羅蜜多（智慧的完美）的緣故，如實地了知無量無數眾生解脫的心。如來是如何知道眾生解脫的心的呢？須菩提！所謂了知眾生自性的解脫，那眾生的自性就是解脫的自性。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生這樣的解脫心。 『再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生非解脫的心。如來是如何知道眾生非解脫的心的呢？須菩提！所謂了知心性無來無去無住，不是過去、未來、現在三世所能得到的，解脫的自性是遠離的，也就是不可得的非解脫之相。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生這樣的非解脫心。 『再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生不可見的心。如來是如何知道眾生不可見的心的呢？須菩提！所謂了知那眾生的心，無所生無所成，沒有分別，沒有執取，遠離一切相而不可見，慧眼、天眼尚且不能觀察，更何況是肉眼。因此，如來因為般若波羅蜜多的緣故，能夠知道無量無數眾生這樣的不可見心。』 佛告訴須菩提：『像這樣的各種心，如來因為般若波羅蜜多的緣故，一一如實地了知。因為這個緣故，般若波羅蜜多能夠顯示世間萬象。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第十二 《大正藏》第08冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第十三 西天譯經三藏朝
【English Translation】 English version 'Furthermore, Subhuti! The Tathagata (the thus-gone one, an epithet of the Buddha) , through the Prajna Paramita (Perfection of Wisdom), truly knows the minds of liberation of immeasurable and countless beings. How does the Tathagata know the minds of liberation of beings? Subhuti! It is said that knowing the self-nature of beings is liberation, and that the self-nature of those beings is the nature of liberation. Therefore, the Tathagata, through the Prajna Paramita, is able to know the minds of liberation of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, through the Prajna Paramita, truly knows the non-liberated minds of immeasurable and countless beings. How does the Tathagata know the non-liberated minds of beings? Subhuti! It is said that knowing the nature of the mind as having no coming, no going, and no abiding, not obtainable in the three times of past, future, and present, the nature of liberation is detached, which is the unobtainable aspect of non-liberation. Therefore, the Tathagata, through the Prajna Paramita, is able to know the non-liberated minds of immeasurable and countless beings. 'Furthermore, Subhuti! The Tathagata, through the Prajna Paramita, truly knows the invisible minds of immeasurable and countless beings. How does the Tathagata know the invisible minds of beings? Subhuti! It is said that knowing the minds of those beings as having no birth, no formation, no discrimination, no grasping, being detached from all forms and invisible, even the wisdom eye and the heavenly eye cannot perceive them, let alone the physical eye. Therefore, the Tathagata, through the Prajna Paramita, is able to know the invisible minds of immeasurable and countless beings.' The Buddha told Subhuti: 'Such minds as these, the Tathagata, through the Prajna Paramita, truly knows each and every one of them. Because of this meaning, the Prajna Paramita is able to reveal all the aspects of the world.' 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajna Paramita', Scroll 12 'Taisho Tripitaka' Volume 08, No. 0228, 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajna Paramita' 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajna Paramita', Scroll 13 Translated by the Tripitaka Master of the Western Heaven Dynasty
奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯顯示世間品第十二之二
佛告須菩提：「又復，如來因般若波羅蜜多故，如實了知無量無數眾生，及諸異見補特伽羅諸行出沒。云何如來知諸眾生，及諸異見補特伽羅諸行出沒耶？須菩提！所謂了知眾生所起諸行出沒，依色而生，依受、想、行、識而生。云何依色、受、想、行、識生耶？謂諸異見補特伽羅起，如是見我及世間是常，色是常，我及世間是無常，亦常亦無常，非常非無常。如是我及世間是常，受、想、行、識是常，我及世間是無常，亦常亦無常，非常非無常。受、想、行、識是無常，亦常亦無常，非常非無常。又復，我及世間是有邊，色是有邊。我及世間是無邊，亦有邊亦無邊，非有邊非無邊。色是無邊，亦有邊亦無邊，非有邊非無邊。如是我及世間是有邊，受、想、行、識是有邊。我及世間是無邊，亦有邊亦無邊，非有邊非無邊。受、想、行、識是無邊，亦有邊亦無邊，非有邊非無邊。又復，死後色如去不如去，亦如去亦不如去，非如去非不如去。如是受、想、行、識死後如去不如去，亦如去亦不如去，非如去非不如去。又復，身即是神，身異神異。如是色、受、想、行識即身即神，色、受、想、行、識異身異神。是見皆依五蘊所起，此等皆是補特伽
【現代漢語翻譯】 現代漢語譯本：佛陀告訴須菩提：『此外，如來因為般若波羅蜜多（智慧到彼岸）的緣故，如實了知無量無數的眾生，以及各種持不同見解的補特伽羅（人）的諸行生起和消滅。如來是如何了知眾生以及持不同見解的補特伽羅的諸行生起和消滅的呢？須菩提！所謂了知眾生所生起的諸行生滅，是依色（物質）而生，依受（感受）、想（概念）、行（意志）、識（意識）而生。如何依色、受、想、行、識而生呢？就是那些持不同見解的補特伽羅生起這樣的見解：我及世間是常（永恒），色是常；我及世間是無常（非永恒），亦常亦無常，非常非無常。像這樣，我及世間是常，受、想、行、識是常；我及世間是無常，亦常亦無常，非常非無常。受、想、行、識是無常，亦常亦無常，非常非無常。此外，我及世間是有邊（有限），色是有邊；我及世間是無邊（無限），亦有邊亦無邊，非有邊非無邊。色是無邊，亦有邊亦無邊，非有邊非無邊。像這樣，我及世間是有邊，受、想、行、識是有邊；我及世間是無邊，亦有邊亦無邊，非有邊非無邊。受、想、行、識是無邊，亦有邊亦無邊，非有邊非無邊。此外，死後色是如去（存在）還是不如去（不存在），亦如去亦不如去，非如去非不如去。像這樣，受、想、行、識死後是如去還是不如去，亦如去亦不如去，非如去非不如去。此外，身體就是神，身體和神是不同的。像這樣，色、受、想、行、識就是身體就是神，色、受、想、行、識和身體和神是不同的。這些見解都是依五蘊（色、受、想、行、識）所生起，這些都是補特伽羅的見解。』 現代漢語譯本：佛陀告訴須菩提：『此外，如來因為般若波羅蜜多（智慧到彼岸）的緣故，如實了知無量無數的眾生，以及各種持不同見解的補特伽羅（人）的諸行生起和消滅。如來是如何了知眾生以及持不同見解的補特伽羅的諸行生起和消滅的呢？須菩提！所謂了知眾生所生起的諸行生滅，是依色（物質）而生，依受（感受）、想（概念）、行（意志）、識（意識）而生。如何依色、受、想、行、識而生呢？就是那些持不同見解的補特伽羅生起這樣的見解：我及世間是常（永恒），色是常；我及世間是無常（非永恒），亦常亦無常，非常非無常。像這樣，我及世間是常，受、想、行、識是常；我及世間是無常，亦常亦無常，非常非無常。受、想、行、識是無常，亦常亦無常，非常非無常。此外，我及世間是有邊（有限），色是有邊；我及世間是無邊（無限），亦有邊亦無邊，非有邊非無邊。色是無邊，亦有邊亦無邊，非有邊非無邊。像這樣，我及世間是有邊，受、想、行、識是有邊；我及世間是無邊，亦有邊亦無邊，非有邊非無邊。受、想、行、識是無邊，亦有邊亦無邊，非有邊非無邊。此外，死後色是如去（存在）還是不如去（不存在），亦如去亦不如去，非如去非不如去。像這樣，受、想、行、識死後是如去還是不如去，亦如去亦不如去，非如去非不如去。此外，身體就是神，身體和神是不同的。像這樣，色、受、想、行、識就是身體就是神，色、受、想、行、識和身體和神是不同的。這些見解都是依五蘊（色、受、想、行、識）所生起，這些都是補特伽羅的見解。』
【English Translation】 English version: The Buddha said to Subhuti, 'Furthermore, because of Prajnaparamita (Perfection of Wisdom), the Tathagata (Buddha) truly knows the immeasurable and countless sentient beings, as well as the arising and ceasing of the various actions of those Pudgalas (persons) who hold different views. How does the Tathagata know the arising and ceasing of the actions of sentient beings and those Pudgalas who hold different views? Subhuti! What is meant by knowing the arising and ceasing of the actions that sentient beings generate is that they arise dependent on Rupa (form), and arise dependent on Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness). How do they arise dependent on Rupa, Vedana, Samjna, Samskara, and Vijnana? It is that those Pudgalas who hold different views give rise to such views: 'I and the world are permanent, Rupa is permanent; I and the world are impermanent, both permanent and impermanent, neither permanent nor impermanent.' Likewise, 'I and the world are permanent, Vedana, Samjna, Samskara, and Vijnana are permanent; I and the world are impermanent, both permanent and impermanent, neither permanent nor impermanent.' 'Vedana, Samjna, Samskara, and Vijnana are impermanent, both permanent and impermanent, neither permanent nor impermanent.' Furthermore, 'I and the world are finite, Rupa is finite; I and the world are infinite, both finite and infinite, neither finite nor infinite.' 'Rupa is infinite, both finite and infinite, neither finite nor infinite.' Likewise, 'I and the world are finite, Vedana, Samjna, Samskara, and Vijnana are finite; I and the world are infinite, both finite and infinite, neither finite nor infinite.' 'Vedana, Samjna, Samskara, and Vijnana are infinite, both finite and infinite, neither finite nor infinite.' Furthermore, after death, is Rupa as going (existing) or not going (not existing), both going and not going, neither going nor not going. Likewise, after death, is Vedana, Samjna, Samskara, and Vijnana as going or not going, both going and not going, neither going nor not going. Furthermore, the body is the same as the spirit, the body is different from the spirit. Likewise, Rupa, Vedana, Samjna, Samskara, and Vijnana are the same as the body and the same as the spirit, Rupa, Vedana, Samjna, Samskara, and Vijnana are different from the body and different from the spirit. These views all arise dependent on the five Skandhas (Rupa, Vedana, Samjna, Samskara, and Vijnana), and these are all the views of Pudgalas.'
羅別異癡見，如來一一如實了知。須菩提！以是義故，如來、應供、正等正覺因般若波羅蜜多故，能知無量無數眾生，及諸異見補特伽羅如是出沒。
「複次，須菩提！如來因般若波羅蜜多故，如實了知無量無數眾生色、受、想、行、識相。云何如來知眾生色相耶？須菩提！所謂了知色如如。云何如來知眾生受、想、行、識相耶？須菩提！所謂了知受、想、行、識如如。須菩提！以是義故，如來所說眾生出沒如即五蘊如，五蘊如即世間如。何以故？五蘊及世間如無異故。是故五蘊如如世間如，世間如如一切法如。一切法如如須陀洹果如，須陀洹果如如斯陀含果如，斯陀含果如如阿那含果如，阿那含果如如阿羅漢果如，阿羅漢果如如緣覺果如，緣覺果如如如來如。是故如來與彼聲聞、緣覺果，及五蘊世間，乃至一切法，同一如。如是諸如如非一性非多性，即種種性離種種性，無二無分別，無作而無盡。須菩提！如來因般若波羅蜜多故得是如如，證是如故，故名如來。以是因緣，如來、應供、正等正覺說般若波羅蜜多能示世間。般若波羅蜜多為諸佛母出生諸佛，由從是生故，即如實了知彼一切法如如無異，證是如故出現世間，成就阿耨多羅三藐三菩提果。」
爾時，須菩提白佛言：「世尊！如佛所說，如如法
【現代漢語翻譯】 現代漢語譯本：如來完全如實地了知各種不同的癡迷見解。須菩提！因為這個原因，如來、應供、正等正覺因為般若波羅蜜多的緣故，能夠知道無量無數的眾生，以及那些持有不同見解的補特伽羅（人）的出現和消失。 再者，須菩提！如來因為般若波羅蜜多的緣故，如實地了知無量無數眾生的色、受、想、行、識的現象。如來是如何知道眾生的色相的呢？須菩提！所謂知道色如如（真如）。如來是如何知道眾生的受、想、行、識相的呢？須菩提！所謂知道受、想、行、識如如。須菩提！因為這個原因，如來說的眾生的出現和消失，就像五蘊的如如，五蘊的如如就像世間的如如。為什麼呢？因為五蘊和世間的如如沒有差別。所以五蘊的如如就像世間的如如，世間的如如就像一切法的如如。一切法的如如就像須陀洹果（初果）的如如，須陀洹果的如如就像斯陀含果（二果）的如如，斯陀含果的如如就像阿那含果（三果）的如如，阿那含果的如如就像阿羅漢果（四果）的如如，阿羅漢果的如如就像緣覺果（辟支佛果）的如如，緣覺果的如如就像如來的如如。所以如來和那些聲聞、緣覺的果位，以及五蘊世間，乃至一切法，都是同一個如如。這些如如不是單一的性質，也不是多種性質，即是種種性質又遠離種種性質，沒有二元對立，沒有分別，沒有造作而沒有窮盡。須菩提！如來因為般若波羅蜜多的緣故得到這個如如，證悟了這個如如，所以名為如來。因為這個因緣，如來、應供、正等正覺宣說般若波羅蜜多能夠開示世間。般若波羅蜜多是諸佛的母親，出生諸佛，因為從這裡出生，所以如實地了知一切法的如如沒有差別，證悟了這個如如而出現在世間，成就阿耨多羅三藐三菩提果（無上正等正覺）。 這時，須菩提對佛說：『世尊！正如佛所說，如如法』
【English Translation】 English version: The Tathagata fully and truly knows all the different deluded views. Subhuti! Because of this reason, the Tathagata, the Arhat, the Samyak-sambuddha, through the Prajnaparamita, is able to know the immeasurable and countless beings, as well as the arising and ceasing of those Pudgalas (persons) who hold different views. Furthermore, Subhuti! The Tathagata, through the Prajnaparamita, truly knows the phenomena of form, feeling, perception, mental formations, and consciousness of immeasurable and countless beings. How does the Tathagata know the form of beings? Subhuti! It is by knowing that form is suchness (tathata). How does the Tathagata know the feeling, perception, mental formations, and consciousness of beings? Subhuti! It is by knowing that feeling, perception, mental formations, and consciousness are suchness. Subhuti! Because of this reason, the Tathagata's saying about the arising and ceasing of beings is like the suchness of the five aggregates, and the suchness of the five aggregates is like the suchness of the world. Why? Because the suchness of the five aggregates and the world are not different. Therefore, the suchness of the five aggregates is like the suchness of the world, and the suchness of the world is like the suchness of all dharmas. The suchness of all dharmas is like the suchness of the Srotapanna fruit (stream-enterer), the suchness of the Srotapanna fruit is like the suchness of the Sakrdagamin fruit (once-returner), the suchness of the Sakrdagamin fruit is like the suchness of the Anagamin fruit (non-returner), the suchness of the Anagamin fruit is like the suchness of the Arhat fruit, the suchness of the Arhat fruit is like the suchness of the Pratyekabuddha fruit (solitary buddha), and the suchness of the Pratyekabuddha fruit is like the suchness of the Tathagata. Therefore, the Tathagata and those Shravakas, Pratyekabuddhas, and their fruits, as well as the five aggregates, the world, and even all dharmas, are the same suchness. These suchnesses are neither a single nature nor multiple natures, they are both various natures and apart from various natures, without duality, without discrimination, without creation and without end. Subhuti! The Tathagata, through the Prajnaparamita, attains this suchness, and because of realizing this suchness, is called the Tathagata. Because of this cause and condition, the Tathagata, the Arhat, the Samyak-sambuddha, proclaims the Prajnaparamita, which can reveal the world. The Prajnaparamita is the mother of all Buddhas, giving birth to all Buddhas, and because of being born from here, one truly knows that the suchness of all dharmas is not different, and by realizing this suchness, one appears in the world and achieves the Anuttara-samyak-sambodhi fruit (unexcelled perfect enlightenment). At that time, Subhuti said to the Buddha: 'World Honored One! As the Buddha has said, the suchness of dharmas'
者最上甚深，佛因是如故得菩提果。世尊！此法甚深，何人能信解？豈非住不退轉菩薩摩訶薩、滿愿阿羅漢、正見補特伽羅，乃能信解耶？」
佛言：「須菩提！如是，如是！如汝所說。
「複次，須菩提！如如法者是無盡相，最勝甚深。如來、應供、正等正覺如實宣說彼無盡相。」
爾時，帝釋天主及欲界中余天子眾，色界二萬梵眾天子，來詣佛所。到已，頭面禮佛雙足，退住一面。時，諸天子各白佛言：「世尊！佛所說法最上甚深，此中雲何作相耶？」
佛言：「諸天子！諸法以空為相，無相、無愿為相。是相無生無滅、無染無凈，法界寂靜猶如虛空，無所依止即相無相。如來、應供、正等正覺說色、受、想、行、識亦如是相，即相無相，而此諸相相不能壞，世間天、人、阿修羅等所不能壞。何以故？彼天、人、阿修羅等是有相故。諸天子！若有人問虛空誰所作？是人為正問不？」
諸天子白佛言：「不也，世尊！虛空無所作。何以故？虛空無為，誰能作者？」
佛告諸天子言：「如是，如是！如來、應供、正等正覺從無二法生，說諸法相亦無二相。何以故？如來得是相故即無所住，是故佛說諸法無作相。」
爾時，尊者須菩提白佛言：「世尊！是相甚深，如來得是
【現代漢語翻譯】 現代漢語譯本： 「這法是最上乘、最深奧的，佛陀因此才證得菩提果位。世尊！此法如此深奧，誰能相信並理解呢？難道不是那些安住于不退轉的菩薩摩訶薩（大菩薩）、圓滿願望的阿羅漢（已斷煩惱的聖者）、具有正見的補特伽羅（修行者），才能相信並理解嗎？」 佛陀說：「須菩提！是的，是的！正如你所說的那樣。」 「再者，須菩提！如如法（真如之法）是無盡的相，是最殊勝、最深奧的。如來（佛陀的稱號）、應供（值得供養的聖者）、正等正覺（完全覺悟者）如實地宣說了那無盡的相。」 當時，帝釋天主（天界之主）和欲界中的其他天子們，以及二萬梵眾天子，來到佛陀所在之處。到達后，他們以頭面禮拜佛陀的雙足，然後退到一旁站立。這時，諸天子各自對佛陀說：「世尊！佛陀所說的法是最上乘、最深奧的，這其中應該如何理解它的相呢？」 佛陀說：「諸天子！諸法的相是以空為相，以無相、無愿為相。這個相是無生無滅、無染無凈的，法界寂靜猶如虛空，無所依止即是相無相。如來、應供、正等正覺所說的色（物質）、受（感受）、想（思維）、行（意志）、識（意識）也是這樣的相，即相無相，而這些相是不能被破壞的，世間的天、人、阿修羅（非天）等都不能破壞。為什麼呢？因為那些天、人、阿修羅等是有相的緣故。諸天子！如果有人問虛空是誰所造的？這個人問的是正確的嗎？」 諸天子對佛陀說：「不是的，世尊！虛空不是被造的。為什麼呢？因為虛空是無為的，誰能創造它呢？」 佛陀告訴諸天子說：「是的，是的！如來、應供、正等正覺從無二法（不二之法）而生，所說的諸法之相也是無二之相。為什麼呢？因為如來證得這個相，就無所執著，所以佛陀說諸法是無作之相。」 這時，尊者須菩提對佛陀說：「世尊！這個相是如此深奧，如來證得這個相
【English Translation】 English version: 'This is the most supreme and profound teaching, and it is because of this that the Buddha attained the fruit of Bodhi. World Honored One! This Dharma is so profound, who can believe and understand it? Is it not only those Bodhisattva Mahasattvas (great Bodhisattvas) who dwell in non-retrogression, Arhats (saints who have eliminated afflictions) who have fulfilled their vows, and Pudgalas (practitioners) with right view, who can believe and understand it?' The Buddha said, 'Subhuti! It is so, it is so! Just as you have said.' 'Furthermore, Subhuti! The Suchness of Dharma (the Dharma of true reality) is an endless aspect, the most supreme and profound. The Tathagata (title of the Buddha), the Arhat (worthy of offerings), the Samyak-sambuddha (fully enlightened one) truly proclaims that endless aspect.' At that time, the Lord of the Devas, Sakra (ruler of the heavens), and other Deva sons in the desire realm, as well as twenty thousand Brahma Deva sons, came to where the Buddha was. Having arrived, they bowed their heads to the Buddha's feet and then stood to one side. Then, the Deva sons each said to the Buddha, 'World Honored One! The Dharma spoken by the Buddha is the most supreme and profound, how should we understand its aspect?' The Buddha said, 'Deva sons! The aspect of all Dharmas is emptiness, the aspect of no-aspect and no-desire. This aspect is without birth and without death, without defilement and without purity. The Dharma realm is tranquil like space, without any reliance, which is the aspect of no-aspect. The Tathagata, the Arhat, the Samyak-sambuddha speaks of form (materiality), feeling, perception, volition, and consciousness as having such an aspect, which is the aspect of no-aspect. And these aspects cannot be destroyed, not by the Devas, humans, Asuras (demigods) of the world. Why? Because those Devas, humans, and Asuras have aspects. Deva sons! If someone asks, who created space? Is that person asking correctly?' The Deva sons said to the Buddha, 'No, World Honored One! Space is not created. Why? Because space is unconditioned, who can create it?' The Buddha told the Deva sons, 'It is so, it is so! The Tathagata, the Arhat, the Samyak-sambuddha arises from the non-dual Dharma (the Dharma of non-duality), and the aspects of all Dharmas spoken of are also non-dual. Why? Because the Tathagata attains this aspect and is therefore without attachment, thus the Buddha says that all Dharmas are of the aspect of non-creation.' At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! This aspect is so profound, the Tathagata attains this aspect'
相故成等正覺，以無礙智說般若波羅蜜多，而此般若波羅蜜多乃是諸佛之所行處。」
佛告尊者須菩提言：「如是，如是！如來、應供、正等正覺因般若波羅蜜多故，如實顯示彼世間相。須菩提！如來、應供、正等正覺依止於法，供養恭敬尊重讚歎於法。所謂法者即般若波羅蜜多，有佛無佛此法常住，是故如來依止般若波羅蜜多。由依止故，如來修習般若波羅蜜多，以修習故得一切智。
「複次，須菩提！汝今當知，佛是知恩能報恩者，正使有人作是問言：『誰是知恩能報恩者？』應當答言：『佛是知恩能報恩者。』何以故？如來因所行道、所學法故，得阿耨多羅三藐三菩提，今復護念是道是法。須菩提！如來所行所學者即是般若波羅蜜多，以是義故，如來名為真報恩者。
「複次，須菩提！如來知一切法無作無作相故，得阿耨多羅三藐三菩提，今復如實說一切法無作無作相，亦是如來真報恩者。
「複次，須菩提！如來知一切法皆從般若波羅蜜多中來，今復如實說般若波羅蜜多顯示世間，亦是如來真報恩者。」
須菩提白佛言：「世尊！彼一切法無知者、無見者，云何如來、應供、正等正覺說般若波羅蜜多顯示世間？」
佛告尊者須菩提言：「善哉，善哉！汝能問佛此甚深義
【現代漢語翻譯】 現代漢語譯本：因為證悟了諸法實相，成就了無上正等正覺，所以用無礙的智慧宣說般若波羅蜜多（paramita，意為「到彼岸」），而這般若波羅蜜多正是諸佛所修行的境界。 佛陀告訴尊者須菩提說：『是的，是的！如來（tathagata，佛的稱號之一）、應供（arhat，值得供養的人）、正等正覺（samyaksambuddha，完全覺悟者）因為般若波羅蜜多，如實地顯示了世間的真相。須菩提！如來、應供、正等正覺依止於法，供養、恭敬、尊重、讚歎於法。所謂法，就是般若波羅蜜多。無論有佛出世還是沒有佛出世，此法都是常住不變的。因此，如來依止般若波羅蜜多。由於依止般若波羅蜜多，如來修習般若波羅蜜多，通過修習般若波羅蜜多，獲得了無上智慧（sarvajna，一切智）。』 『再者，須菩提！你現在應當知道，佛是知恩並且能夠報恩的人。即使有人這樣問：『誰是知恩並且能夠報恩的人？』應當回答說：『佛是知恩並且能夠報恩的人。』為什麼呢？因為如來通過所修行的道、所學習的法，證得了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），現在又護念這條道和這個法。須菩提！如來所修行和所學習的，就是般若波羅蜜多。因為這個緣故，如來被稱為真正的報恩者。 『再者，須菩提！如來知道一切法無造作、無造作的實相，因此證得了阿耨多羅三藐三菩提，現在又如實地宣說一切法無造作、無造作的實相，這也是如來真正的報恩行為。 『再者，須菩提！如來知道一切法都從般若波羅蜜多中產生，現在又如實地宣說般若波羅蜜多，顯示世間，這也是如來真正的報恩行為。』 須菩提對佛說：『世尊！那些一切法既沒有知覺，也沒有見解，如來、應供、正等正覺如何宣說般若波羅蜜多，來顯示世間呢？』 佛陀告訴尊者須菩提說：『好啊，好啊！你能夠問佛如此甚深的道理。』
【English Translation】 English version: Because of realizing the true nature of all dharmas, one attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), and thus, with unobstructed wisdom, one expounds the Prajnaparamita (perfection of wisdom), and this Prajnaparamita is the realm where all Buddhas practice. The Buddha said to the venerable Subhuti, 'So it is, so it is! The Tathagata (one of the titles of the Buddha), Arhat (worthy of offering), Samyaksambuddha (fully enlightened one), because of Prajnaparamita, truly reveals the nature of the world. Subhuti! The Tathagata, Arhat, Samyaksambuddha relies on the Dharma, offers, respects, honors, and praises the Dharma. The so-called Dharma is Prajnaparamita. Whether a Buddha appears in the world or not, this Dharma is always abiding. Therefore, the Tathagata relies on Prajnaparamita. Because of relying on it, the Tathagata cultivates Prajnaparamita, and through cultivation, attains Sarvajna (omniscience).' 'Furthermore, Subhuti! You should know now that the Buddha is one who knows and repays kindness. Even if someone asks, 'Who is one who knows and repays kindness?' one should answer, 'The Buddha is one who knows and repays kindness.' Why? Because the Tathagata, through the path he practiced and the Dharma he learned, attained Anuttara-samyak-sambodhi, and now he protects and cherishes this path and this Dharma. Subhuti! What the Tathagata practices and learns is Prajnaparamita. For this reason, the Tathagata is called a true repayor of kindness.' 'Furthermore, Subhuti! The Tathagata knows that all dharmas are without creation and without the nature of creation, and therefore attained Anuttara-samyak-sambodhi. Now, he also truly expounds that all dharmas are without creation and without the nature of creation. This is also the Tathagata's true act of repaying kindness.' 'Furthermore, Subhuti! The Tathagata knows that all dharmas come from Prajnaparamita. Now, he also truly expounds Prajnaparamita, revealing the world. This is also the Tathagata's true act of repaying kindness.' Subhuti said to the Buddha, 'World Honored One! Those all dharmas have neither knowledge nor perception, how does the Tathagata, Arhat, Samyaksambuddha expound Prajnaparamita to reveal the world?' The Buddha said to the venerable Subhuti, 'Excellent, excellent! You are able to ask the Buddha about such profound meaning.'
。須菩提！如是，如是！一切法無知者，一切法無見者。云何一切法無知者、無見者？所謂一切法空，一切法無依止，是故一切法無知者、無見者。如來、應供、正等正覺得是法故，乃說般若波羅蜜多能示世間。云何示世間耶？須菩提！若不見色，不見受、想、行、識，是為顯示世間。」
須菩提白佛言：「世尊！云何名不見色，不見受、想、行、識？」
佛言：「須菩提！若不緣色生識，是名不見色。若不緣受、想、行、識生識，是名不見受、想、行、識。須菩提！若不見色、受、想、行、識，即不見世間，若如是不見世間，是名真見世間。云何真見世間耶？所謂世間空故，世間離相故，世間寂靜故，世間無染故。般若波羅蜜多如是顯示，如來、應供、正等正覺亦如是說。」
不思議品第十三
爾時，尊者須菩提白佛言：「世尊！此般若波羅蜜多最上甚深，為大事故出，為不可思議事、不可稱事、不可量事、不可數事、無等等事故出。」
佛言：「須菩提！如是，如是！般若波羅蜜多最上甚深，為大事故出，為不可思議事、不可稱事、不可量事、不可數事、無等等事故出。
「須菩提！云何為不可思議事故出？所謂如來法、佛法、自然智法、一切智法，如是諸法不可思議，非
【現代漢語翻譯】 現代漢語譯本：須菩提！是的，是的！一切法都是無知的，一切法都是無見的。為什麼說一切法是無知的、無見的呢？因為一切法都是空性的，一切法都沒有依止之處，所以說一切法是無知的、無見的。如來、應供、正等正覺因為覺悟了這個道理，才宣說般若波羅蜜多能夠開示世間。如何開示世間呢？須菩提！如果不見色，不見受、想、行、識，這就是開示世間。 須菩提問佛說：『世尊！什麼叫做不見色，不見受、想、行、識呢？』 佛說：『須菩提！如果不因色而生起識，這就叫做不見色。如果不因受、想、行、識而生起識，這就叫做不見受、想、行、識。須菩提！如果不見色、受、想、行、識，就是不見世間，如果這樣不見世間，就叫做真正見到世間。為什麼說真正見到世間呢？因為世間是空性的，世間是離相的，世間是寂靜的，世間是無染的。般若波羅蜜多是這樣開示的，如來、應供、正等正覺也是這樣說的。』 不思議品第十三 這時，尊者須菩提對佛說：『世尊！這般若波羅蜜多是最上最甚深的，是爲了偉大的事情而出現，爲了不可思議的事情、不可稱量的事情、不可度量的事情、不可計數的事情、無與倫比的事情而出現。』 佛說：『須菩提！是的，是的！般若波羅蜜多是最上最甚深的，是爲了偉大的事情而出現，爲了不可思議的事情、不可稱量的事情、不可度量的事情、不可計數的事情、無與倫比的事情而出現。 『須菩提！為什麼說爲了不可思議的事情而出現呢？因為如來法（Tathagata-dharma，如來的教法）、佛法（Buddha-dharma，佛的教法）、自然智法（Svayambhu-jnana-dharma，自然而有的智慧的教法）、一切智法（Sarvajna-dharma，一切智慧的教法），這些法都是不可思議的，不是
【English Translation】 English version: 'Subhuti, it is so, it is so! All dharmas are unknowable, all dharmas are unseeable. Why are all dharmas unknowable and unseeable? Because all dharmas are empty, all dharmas have no basis, therefore all dharmas are unknowable and unseeable. The Tathagata (如來, Thus Come One), Arhat (應供, Worthy One), Samyaksambuddha (正等正覺, Perfectly Enlightened One) because of realizing this dharma, then speaks of Prajnaparamita (般若波羅蜜多, Perfection of Wisdom) which can reveal the world. How does it reveal the world? Subhuti, if one does not see form, does not see feeling, perception, volition, and consciousness, this is to reveal the world.' Subhuti said to the Buddha, 'World Honored One, what is meant by not seeing form, not seeing feeling, perception, volition, and consciousness?' The Buddha said, 'Subhuti, if one does not generate consciousness based on form, this is called not seeing form. If one does not generate consciousness based on feeling, perception, volition, and consciousness, this is called not seeing feeling, perception, volition, and consciousness. Subhuti, if one does not see form, feeling, perception, volition, and consciousness, then one does not see the world. If one does not see the world in this way, this is called truly seeing the world. Why is it called truly seeing the world? Because the world is empty, the world is without characteristics, the world is tranquil, the world is without defilement. Prajnaparamita reveals it in this way, and the Tathagata, Arhat, Samyaksambuddha also speaks of it in this way.' Chapter Thirteen on the Inconceivable At that time, the Venerable Subhuti said to the Buddha, 'World Honored One, this Prajnaparamita is the most supreme and profound, it appears for great matters, it appears for inconceivable matters, immeasurable matters, incalculable matters, innumerable matters, and incomparable matters.' The Buddha said, 'Subhuti, it is so, it is so! Prajnaparamita is the most supreme and profound, it appears for great matters, it appears for inconceivable matters, immeasurable matters, incalculable matters, innumerable matters, and incomparable matters.' 'Subhuti, why is it said that it appears for inconceivable matters? Because the Tathagata-dharma (如來法, the teachings of the Tathagata), Buddha-dharma (佛法, the teachings of the Buddha), Svayambhu-jnana-dharma (自然智法, the teachings of self-arisen wisdom), Sarvajna-dharma (一切智法, the teachings of all-knowing wisdom), these dharmas are inconceivable, not'
心非心數法可轉，此中無分別，是故般若波羅蜜多，為不可思議事故出。
「須菩提！云何為不可稱事故出？所謂如來法、佛法、自然智法、一切智法，如是諸法非心所稱，是故般若波羅蜜多為不可稱事故出。
「須菩提！云何為不可量事故出？所謂如來法、佛法、自然智法、一切智法，如是諸法出過諸量、無有限量，是故般若波羅蜜多為不可量事故出。
「須菩提！云何為不可數事故出？所謂如來法、佛法、自然智法、一切智法，如是諸法出過諸數非數所及，是故般若波羅蜜多為不可數事故出。
「須菩提！云何為無等等事故出？所謂如來法、佛法、自然智法、一切智法，如是諸法無有等者況復過上，是故般若波羅蜜多為無等等事故出。」
複次，須菩提白佛言：「世尊！若如來法、佛法、自然智法、一切智法，如是諸法不可思議、不可稱、不可量、不可數、無等等者。彼色亦不可思議、不可稱、不可量、不可數、無等等，受、想、行、識亦不可思議、不可稱、不可量、不可數、無等等耶？」
佛告尊者須菩提言：「如是，如是！須菩提！色不可思議、不可稱、不可量、不可數、無等等故，受、想、行、識不可思議、不可稱、不可量、不可數、無等等，乃至一切法亦不可思議
【現代漢語翻譯】 現代漢語譯本 心不是心所的範疇，可以被轉變，這裡面沒有分別，因此般若波羅蜜多（Prajnaparamita，智慧的完美）因為不可思議的緣故而出現。
『須菩提（Subhuti，佛陀的弟子）！為什麼說因為不可稱量的緣故而出現呢？』所謂如來法（Tathagata-dharma，如來的教法）、佛法（Buddha-dharma，佛陀的教法）、自然智法（Svayambhu-jnana-dharma，自然而有的智慧的教法）、一切智法（Sarvajna-dharma，一切智慧的教法），這些法不是心所能稱量的，因此般若波羅蜜多因為不可稱量的緣故而出現。
『須菩提！為什麼說因為不可測量的緣故而出現呢？』所謂如來法、佛法、自然智法、一切智法，這些法超越了一切度量，沒有**，因此般若波羅蜜多因為不可測量的緣故而出現。
『須菩提！為什麼說因為不可計數的緣故而出現呢？』所謂如來法、佛法、自然智法、一切智法，這些法超越了一切數量，不是數量所能及的，因此般若波羅蜜多因為不可計數的緣故而出現。
『須菩提！為什麼說因為無與倫比的緣故而出現呢？』所謂如來法、佛法、自然智法、一切智法，這些法沒有可以與之相比的，更何況超越它們，因此般若波羅蜜多因為無與倫比的緣故而出現。』
接著，須菩提對佛說：『世尊！如果如來法、佛法、自然智法、一切智法，這些法是不可思議、不可稱量、不可測量、不可計數、無與倫比的，那麼色（rupa，物質現象）也是不可思議、不可稱量、不可測量、不可計數、無與倫比的嗎？受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）也是不可思議、不可稱量、不可測量、不可計數、無與倫比的嗎？』
佛告訴尊者須菩提說：『是的，是的！須菩提！因為色是不可思議、不可稱量、不可測量、不可計數、無與倫比的，所以受、想、行、識也是不可思議、不可稱量、不可測量、不可計數、無與倫比的，乃至一切法也是不可思議的。』
【English Translation】 English version The mind is not a mental phenomenon that can be transformed; there is no discrimination in it. Therefore, the Prajnaparamita (Perfection of Wisdom) appears because of its inconceivable nature.
'Subhuti! Why is it said to appear because of its immeasurable nature?' The so-called Tathagata-dharma (the teachings of the Tathagata), Buddha-dharma (the teachings of the Buddha), Svayambhu-jnana-dharma (the teachings of self-arisen wisdom), and Sarvajna-dharma (the teachings of all-knowing wisdom), these dharmas are not measurable by the mind. Therefore, the Prajnaparamita appears because of its immeasurable nature.
'Subhuti! Why is it said to appear because of its unquantifiable nature?' The so-called Tathagata-dharma, Buddha-dharma, Svayambhu-jnana-dharma, and Sarvajna-dharma, these dharmas transcend all measures and have no **. Therefore, the Prajnaparamita appears because of its unquantifiable nature.
'Subhuti! Why is it said to appear because of its uncountable nature?' The so-called Tathagata-dharma, Buddha-dharma, Svayambhu-jnana-dharma, and Sarvajna-dharma, these dharmas transcend all numbers and are beyond the reach of numbers. Therefore, the Prajnaparamita appears because of its uncountable nature.
'Subhuti! Why is it said to appear because of its incomparable nature?' The so-called Tathagata-dharma, Buddha-dharma, Svayambhu-jnana-dharma, and Sarvajna-dharma, these dharmas have no equal, let alone anything surpassing them. Therefore, the Prajnaparamita appears because of its incomparable nature.'
Then, Subhuti said to the Buddha, 'World Honored One! If the Tathagata-dharma, Buddha-dharma, Svayambhu-jnana-dharma, and Sarvajna-dharma, these dharmas are inconceivable, immeasurable, unquantifiable, uncountable, and incomparable, then is rupa (form or material phenomena) also inconceivable, immeasurable, unquantifiable, uncountable, and incomparable? Are vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) also inconceivable, immeasurable, unquantifiable, uncountable, and incomparable?'
The Buddha told the Venerable Subhuti, 'Yes, yes! Subhuti! Because rupa is inconceivable, immeasurable, unquantifiable, uncountable, and incomparable, therefore vedana, samjna, samskara, and vijnana are also inconceivable, immeasurable, unquantifiable, uncountable, and incomparable, and even all dharmas are also inconceivable.'
、不可稱、不可量、不可數、無等等。何以故？色於法性中無心無心數法故，受、想、行、識於法性中無心無心數法，乃至一切法於法性中亦無心無心數法。
「須菩提！色、受、想、行、識於法性中以無心無心數法故，不可思議、不可稱，乃至一切法亦不可思議、不可稱。須菩提！色、受、想、行、識不可量故，乃至一切法亦不可量。何以故？色、受、想、行、識量不可得，乃至一切法量亦不可得。以不可得故，即色、受、想、行、識乃至一切法無所作。以無所作故，即色、受、想、行、識乃至一切法無所生。以無所生故，是故色、受、想、行、識乃至一切法皆不可量。須菩提！色、受、想、行、識不可數故，乃至一切法亦不可數。何以故？出過數分故。須菩提！色、受、想、行、識無等等故，乃至一切法亦無等等。何以故？如虛空平等故，一切法亦然。
「複次，須菩提！于汝意云何？虛空有心、心數法不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！彼一切法亦復如是。虛空不可思議故一切法亦不可思議，虛空不可稱故一切法亦不可稱，虛空不可量故一切法亦不可量，虛空不可數故一切法亦不可數，虛空無等等故一切法亦無等等。是故諸法離諸分別，若分別者皆是識業。
【現代漢語翻譯】 現代漢語譯本：不可稱量、不可計數、無與倫比。為什麼呢？因為色（rupa，物質現象）在法性（dharmata，諸法的本性）中沒有心和心所法（citta-caitta，精神活動及其附屬），受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）在法性中也沒有心和心所法，乃至一切法在法性中也沒有心和心所法。 『須菩提（Subhuti，佛陀的弟子）！色、受、想、行、識在法性中因為沒有心和心所法，所以不可思議、不可稱量，乃至一切法也不可思議、不可稱量。須菩提！色、受、想、行、識不可測量，乃至一切法也不可測量。為什麼呢？因為色、受、想、行、識的量是不可得的，乃至一切法的量也是不可得的。因為不可得，所以色、受、想、行、識乃至一切法都是無所作為的。因為無所作為，所以色、受、想、行、識乃至一切法都是無所生的。因為無所生，所以色、受、想、行、識乃至一切法都是不可測量的。須菩提！色、受、想、行、識不可計數，乃至一切法也不可計數。為什麼呢？因為它們超越了數量的範疇。須菩提！色、受、想、行、識無與倫比，乃至一切法也無與倫比。為什麼呢？因為它們如同虛空一樣平等，一切法也是如此。 『再者，須菩提！你認為如何？虛空有心和心所法嗎？』 須菩提說：『不，世尊！』 佛說：『須菩提！一切法也是如此。虛空不可思議，所以一切法也不可思議；虛空不可稱量，所以一切法也不可稱量；虛空不可測量，所以一切法也不可測量；虛空不可計數，所以一切法也不可計數；虛空無與倫比，所以一切法也無與倫比。因此，諸法遠離一切分別，如果有所分別，那都是識的活動。』
【English Translation】 English version: Unspeakable, immeasurable, uncountable, incomparable. Why is that? Because form (rupa) in the nature of dharmas (dharmata) has no mind and mental functions (citta-caitta), feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) in the nature of dharmas have no mind and mental functions, and even all dharmas in the nature of dharmas have no mind and mental functions. 'Subhuti! Because form, feeling, perception, volition, and consciousness in the nature of dharmas have no mind and mental functions, they are inconceivable and unspeakable, and even all dharmas are inconceivable and unspeakable. Subhuti! Form, feeling, perception, volition, and consciousness are immeasurable, and even all dharmas are immeasurable. Why is that? Because the measure of form, feeling, perception, volition, and consciousness is unattainable, and even the measure of all dharmas is unattainable. Because it is unattainable, form, feeling, perception, volition, and consciousness, and even all dharmas, are without action. Because they are without action, form, feeling, perception, volition, and consciousness, and even all dharmas, are without origination. Because they are without origination, therefore form, feeling, perception, volition, and consciousness, and even all dharmas, are immeasurable. Subhuti! Form, feeling, perception, volition, and consciousness are uncountable, and even all dharmas are uncountable. Why is that? Because they transcend the realm of numbers. Subhuti! Form, feeling, perception, volition, and consciousness are incomparable, and even all dharmas are incomparable. Why is that? Because they are equal like space, and so are all dharmas.' 'Furthermore, Subhuti! What do you think? Does space have mind and mental functions?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti! All dharmas are also like that. Because space is inconceivable, all dharmas are also inconceivable; because space is unspeakable, all dharmas are also unspeakable; because space is immeasurable, all dharmas are also immeasurable; because space is uncountable, all dharmas are also uncountable; because space is incomparable, all dharmas are also incomparable. Therefore, all dharmas are free from all discriminations, and if there are discriminations, they are all activities of consciousness.'
「須菩提！滅諸籌量名不可思議，非所稱故名不可稱，無有量故名不可量，過諸數故名不可數，如虛空故名無等等。以是緣故，當知如來法、佛法、自然智法、一切智法，乃至一切法皆如虛空，不可思議、不可稱、不可量、不可數、無等等。」
說是不可思議乃至無等等法門時，會中有五百苾芻、二十苾芻尼，不受諸法，得諸漏盡，心善解脫。六十優婆塞、三十優婆夷，遠塵離垢，得法眼凈。即于佛前皆得授記。二十菩薩悉證無生法忍，而諸菩薩於此賢劫，當得成就阿耨多羅三藐三菩提果。
爾時，尊者須菩提白佛言：「世尊！般若波羅蜜多最上甚深。佛先所說為大事故出，其相云何？」
佛言：「須菩提！般若波羅蜜多為大事故出者，汝今當知，所謂佛法、緣覺法、聲聞法，皆住般若波羅蜜多中。須菩提！譬如世間剎帝利王子，得灌頂已處於王位。所有王事及國城事、人民事等，皆付大臣，臣受命已統攝而行。般若波羅蜜多亦復如是，所有佛法、緣覺法、聲聞法，皆住般若波羅蜜多中，而般若波羅蜜多統攝諸法。如是等法名為大事，是故般若波羅蜜多為大事故出。
「複次，須菩提！般若波羅蜜多不受不著色故出，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
【現代漢語翻譯】 現代漢語譯本： 『須菩提（Subhuti）！滅除一切籌量分別的法，名為不可思議，因為它不是可以用言語稱說的，所以名為不可稱；因為它沒有數量的限制，所以名為不可量；因為它超越了一切數字，所以名為不可數；因為它像虛空一樣廣大，所以名為無等等。因為這個緣故，應當知道如來法、佛法、自然智法、一切智法，乃至一切法都像虛空一樣，是不可思議、不可稱、不可量、不可數、無等等的。』 當佛陀宣說這不可思議乃至無等等的法門時，法會中有五百位比丘（bhiksu）、二十位比丘尼（bhiksuni），因為不再執著於一切法，證得了諸漏已盡，心得到了徹底的解脫。六十位優婆塞（upasaka）、三十位優婆夷（upasika），遠離了塵垢，得到了清凈的法眼。他們當即在佛前都得到了授記。二十位菩薩（bodhisattva）證得了無生法忍，而這些菩薩在賢劫中，將成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi）的果位。 這時，尊者須菩提（Subhuti）對佛說：『世尊！般若波羅蜜多（prajnaparamita）是最上最甚深的。佛陀您先前所說是爲了重大事故而出現，它的相狀是怎樣的呢？』 佛陀說：『須菩提（Subhuti）！般若波羅蜜多（prajnaparamita）是爲了重大事故而出現，你現在應當知道，所謂的佛法、緣覺法、聲聞法，都安住于般若波羅蜜多（prajnaparamita）之中。須菩提（Subhuti）！譬如世間的剎帝利（ksatriya）王子，在接受灌頂后就登上了王位。所有王室事務以及國家城池、人民的事情等，都交給大臣處理，大臣接受命令后就統領執行。般若波羅蜜多（prajnaparamita）也是如此，所有的佛法、緣覺法、聲聞法，都安住于般若波羅蜜多（prajnaparamita）之中，而般若波羅蜜多（prajnaparamita）統攝一切法。像這樣的法就稱為大事，所以般若波羅蜜多（prajnaparamita）是爲了重大事故而出現。』 『再者，須菩提（Subhuti）！般若波羅蜜多（prajnaparamita）因為不執著於色而出現，不執著于受、想、行、識而出現，不執著于須陀洹果（srotaapanna）、斯陀含果（sakrdagamin）、阿那含
【English Translation】 English version: 'Subhuti! The cessation of all conceptualizations is called inconceivable, because it cannot be described by words, hence it is called inexpressible; because it has no limit, it is called immeasurable; because it transcends all numbers, it is called innumerable; because it is like space, it is called unequalled. For this reason, you should know that the Dharma of the Tathagata, the Buddha Dharma, the Dharma of Natural Wisdom, the Dharma of All-Wisdom, and even all Dharmas are like space, inconceivable, inexpressible, immeasurable, innumerable, and unequalled.' When the Buddha spoke of this inconceivable and unequalled Dharma, there were five hundred bhikshus (monks), and twenty bhikshunis (nuns) in the assembly who, by not clinging to any Dharma, attained the exhaustion of all outflows and their minds were completely liberated. Sixty upasakas (male lay practitioners) and thirty upasikas (female lay practitioners) were freed from dust and defilement, and attained the pure Dharma eye. They all received predictions of their future Buddhahood in the presence of the Buddha. Twenty bodhisattvas (enlightenment beings) attained the patience of non-origination, and these bodhisattvas will achieve the fruit of anuttara-samyak-sambodhi (supreme perfect enlightenment) in this kalpa. At that time, the Venerable Subhuti (Subhuti) said to the Buddha, 'World Honored One! The Prajnaparamita (Perfection of Wisdom) is the most supreme and profound. You previously said it arises for a great purpose, what is its nature?' The Buddha said, 'Subhuti! The Prajnaparamita (Perfection of Wisdom) arises for a great purpose, you should know now that the so-called Buddha Dharma, Pratyekabuddha Dharma, and Sravaka Dharma all abide within the Prajnaparamita (Perfection of Wisdom). Subhuti! For example, a Kshatriya (warrior caste) prince in the world, after receiving the consecration, ascends to the throne. All royal affairs, as well as the affairs of the country, cities, and people, are entrusted to ministers, who, upon receiving orders, manage and execute them. The Prajnaparamita (Perfection of Wisdom) is also like this, all the Buddha Dharma, Pratyekabuddha Dharma, and Sravaka Dharma abide within the Prajnaparamita (Perfection of Wisdom), and the Prajnaparamita (Perfection of Wisdom) encompasses all Dharmas. Such Dharmas are called great matters, therefore the Prajnaparamita (Perfection of Wisdom) arises for a great purpose.' 'Furthermore, Subhuti! The Prajnaparamita (Perfection of Wisdom) arises because it does not cling to form, it arises because it does not cling to feeling, perception, volition, and consciousness, it arises because it does not cling to the fruit of Srotaapanna (stream-enterer), Sakrdagamin (once-returner), Anagamin
果、阿羅漢果故出，不受不著緣覺果故出，不受不著一切智故出。」
須菩提白佛言：「世尊！云何般若波羅蜜多不受不著一切智故出耶？」
佛言：「須菩提！于汝意云何？汝所證得阿羅漢法，有所見耶？可受可著耶？」
須菩提言：「不也，世尊！我所證法，是中無見，亦不可受，亦不可著。」
佛言：「須菩提！般若波羅蜜多亦復如是。所有如來法乃至一切智法，是諸法中，悉無所見不受不著，是故般若波羅蜜多不受不著一切智故出。」
爾時，尊者須菩提白佛言：「世尊！如佛所說，般若波羅蜜多不受不著，最上甚深希有難得。世尊！彼初住大乘菩薩摩訶薩，若聞是說，不驚不怖亦不退失，生信解者，當知是菩薩具足正因，于先佛所已種善根，是故於今得聞此甚深般若波羅蜜多，亦復不生驚怖，心凈信解。」
佛言：「須菩提！如是，如是！如汝所說。」
爾時，欲色界諸天子等白佛言：「世尊！此般若波羅蜜多正法，最上甚深難解難入。若人得聞此甚深般若波羅蜜多正法生信解者，當知是人于先佛所已種善根。世尊！正使三千大千世界所有眾生，一一已住信行地者，是諸眾生若滿一劫、若減一劫如理修行，不如有人能一日中於此般若波羅蜜多正法，如理思惟安
【現代漢語翻譯】 現代漢語譯本：'因為果位、阿羅漢果（梵語：Arhat，意為斷絕煩惱，不再輪迴的聖者）的緣故而出現，不接受也不執著于緣覺果（梵語：Pratyekabuddha，意為獨自覺悟者）的緣故而出現，不接受也不執著於一切智（梵語：Sarvajna，意為佛陀所證得的智慧）的緣故而出現。' 須菩提（梵語：Subhuti，佛陀的十大弟子之一，以解空第一著稱）對佛說：'世尊！為什麼般若波羅蜜多（梵語：Prajnaparamita，意為以智慧到達彼岸）不接受也不執著於一切智而出現呢？' 佛說：'須菩提！你認為如何？你所證得的阿羅漢法，有所見嗎？可以接受或執著嗎？' 須菩提說：'不是的，世尊！我所證得的法，其中沒有見解，也不可接受，也不可執著。' 佛說：'須菩提！般若波羅蜜多也是這樣。所有如來法（梵語：Tathagata，意為佛陀的稱號）乃至一切智法，在這些法中，都沒有所見，不接受也不執著，所以般若波羅蜜多不接受也不執著於一切智而出現。' 這時，尊者須菩提對佛說：'世尊！正如佛所說，般若波羅蜜多不接受也不執著，是最上、最深、稀有難得的。世尊！那些初住大乘（梵語：Mahayana，意為普度眾生的大乘佛教）的菩薩摩訶薩（梵語：Bodhisattva-mahasattva，意為發大心求菩提的菩薩），如果聽到這種說法，不驚恐、不害怕也不退失，產生信心和理解，應當知道這位菩薩具備正因，在過去的佛那裡已經種下善根，所以今天才能聽到這甚深的般若波羅蜜多，也不會產生驚恐，內心清凈地信解。' 佛說：'須菩提！是的，是的！正如你所說。' 這時，欲界（梵語：Kamadhatu，佛教三界之一，指有慾望的眾生所居住的世界）的諸天子等對佛說：'世尊！這般若波羅蜜多正法，是最上、最深、難以理解和進入的。如果有人聽到這甚深的般若波羅蜜多正法而產生信心和理解，應當知道這個人在過去的佛那裡已經種下善根。世尊！即使三千大千世界（佛教宇宙觀中的一個世界單位）所有眾生，每一個都已住在信行地（菩薩修行過程中的一個階段），這些眾生如果在一劫（佛教時間單位）或減少一劫的時間裡如理修行，也不如有人能在一日之中對這般若波羅蜜多正法，如理思惟安住。'
【English Translation】 English version: 'It arises because of the fruit, the fruit of Arhat (Sanskrit: Arhat, meaning a saint who has cut off afflictions and is no longer in the cycle of rebirth), it arises because it does not accept or cling to the fruit of Pratyekabuddha (Sanskrit: Pratyekabuddha, meaning one who achieves enlightenment on their own), it arises because it does not accept or cling to Sarvajna (Sanskrit: Sarvajna, meaning the wisdom attained by the Buddha).' Subhuti (Sanskrit: Subhuti, one of the ten great disciples of the Buddha, known for being foremost in understanding emptiness) said to the Buddha: 'World Honored One! Why does Prajnaparamita (Sanskrit: Prajnaparamita, meaning the perfection of wisdom) arise without accepting or clinging to Sarvajna?' The Buddha said: 'Subhuti! What do you think? In the Dharma of Arhat that you have attained, is there anything to see? Is it acceptable or clingable?' Subhuti said: 'No, World Honored One! In the Dharma that I have attained, there is no view, nor is it acceptable, nor is it clingable.' The Buddha said: 'Subhuti! Prajnaparamita is also like this. In all the Tathagata Dharmas (Sanskrit: Tathagata, a title of the Buddha) and even the Sarvajna Dharmas, there is nothing to see, not accepting or clinging. Therefore, Prajnaparamita arises without accepting or clinging to Sarvajna.' At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! As the Buddha has said, Prajnaparamita does not accept or cling, it is the most supreme, profound, rare, and difficult to attain. World Honored One! If those Bodhisattva-mahasattvas (Sanskrit: Bodhisattva-mahasattva, meaning a Bodhisattva who has generated a great mind for enlightenment) who have just entered the Mahayana (Sanskrit: Mahayana, meaning the Great Vehicle of Buddhism that aims to liberate all beings) hear this teaching, they will not be startled, afraid, or regress, but will generate faith and understanding. It should be known that this Bodhisattva possesses the right cause, and has already planted good roots with past Buddhas. Therefore, today they can hear this profound Prajnaparamita, and will not be startled, but will have a pure mind of faith and understanding.' The Buddha said: 'Subhuti! It is so, it is so! Just as you have said.' At that time, the Devas (Sanskrit: Devas, meaning gods or celestial beings) of the Kamadhatu (Sanskrit: Kamadhatu, one of the three realms in Buddhism, referring to the realm of desire) and others said to the Buddha: 'World Honored One! This Prajnaparamita Dharma is the most supreme, profound, difficult to understand and enter. If someone hears this profound Prajnaparamita Dharma and generates faith and understanding, it should be known that this person has already planted good roots with past Buddhas. World Honored One! Even if all the beings in the three thousand great thousand worlds (a unit of the universe in Buddhist cosmology), each of whom has already attained the stage of faith and practice, if these beings practice diligently for a kalpa (a unit of time in Buddhism) or less than a kalpa, it is not as good as someone who can, in one day, contemplate and abide in this Prajnaparamita Dharma with proper understanding.'
住忍法，是人功德倍勝於前。」
佛告諸天子言：「如是，如是！般若波羅蜜多正法最上甚深，正使三千大千世界所有眾生，一一已住信行地者，若滿一劫、若減一劫如理修行，不如有人於此般若波羅蜜多正法，如理思惟安住忍法，是人功德倍勝於前。是故汝等於此正法，尊重恭敬如理修行。」
是時欲色界中諸天子等各白佛言：「世尊！大波羅蜜多是般若波羅蜜多，最上甚深希有難得，我等各各隨喜頂受。」
彼諸天子如是稱讚已，即各頭面禮世尊足，右繞三匝出離佛會，去此不遠隱身不現，各各還復彼彼天中。
佛說佛母出生三法藏般若波羅蜜多經卷第十三 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
譬喻品第十四
爾時，尊者須菩提白佛言：「世尊！若菩薩摩訶薩聞此甚深般若波羅蜜多正法，不驚不怖、不退不失、不疑不難、不悔不沒、心生信解者，是菩薩於何處沒而來生此？」
佛告須菩提：「若菩薩摩訶薩聞此甚深般若波羅蜜多正法，不驚不怖不退不失、不疑不難不悔不沒，心生信解者，是菩薩于
【現代漢語翻譯】 現代漢語譯本： 『安住于忍法，此人的功德比之前的人要倍加殊勝。』 佛陀告訴諸天子說：『是的，是的！般若波羅蜜多（Prajnaparamita，智慧的完美）正法是最上、最甚深的。即使三千大千世界所有眾生，每一個都已安住于信行地（信心的修行階段），如果他們在一劫或少於一劫的時間裡如理修行，也不如有人對於這般若波羅蜜多正法，如理思維並安住于忍法，此人的功德比之前的人要倍加殊勝。因此，你們應當對於此正法，尊重恭敬，如理修行。』 這時，欲界（Kamadhatu，慾望界）中的諸天子等各自對佛說：『世尊！般若波羅蜜多是最上、最甚深、稀有難得的，我們各自隨喜並頂戴受持。』 那些天子這樣稱讚后，就各自頭面禮拜世尊的腳，右繞三匝，離開佛的集會，去到離此不遠的地方隱身不見，各自回到他們各自的天界。 《佛說佛母出生三法藏般若波羅蜜多經》卷第十三 大正藏第08冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第十四 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯 譬喻品第十四 這時，尊者須菩提（Subhuti）對佛說：『世尊！如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）聽聞這甚深般若波羅蜜多正法，不驚恐、不害怕、不退轉、不失落、不懷疑、不為難、不後悔、不沮喪，心中生起信解，那麼這位菩薩是從何處逝世而來生於此處的呢？』 佛陀告訴須菩提：『如果菩薩摩訶薩聽聞這甚深般若波羅蜜多正法，不驚恐、不害怕、不退轉、不失落、不懷疑、不為難、不後悔、不沮喪，心中生起信解，那麼這位菩薩是從
【English Translation】 English version: 'Abiding in the Dharma of Patience, this person's merit is doubly superior to the former.' The Buddha told the gods, 'So it is, so it is! The Prajnaparamita (Perfection of Wisdom) Dharma is the most supreme and profound. Even if all beings in the three thousand great thousand worlds, each having already abided in the stage of faith and practice, were to cultivate diligently for a kalpa or less than a kalpa, it would not compare to someone who, regarding this Prajnaparamita Dharma, contemplates it rightly and abides in the Dharma of Patience. This person's merit is doubly superior to the former. Therefore, you should respect and revere this Dharma and cultivate it rightly.' At that time, the gods in the Desire Realm (Kamadhatu) each said to the Buddha, 'World Honored One! The Prajnaparamita is the most supreme, most profound, rare, and difficult to obtain. We each rejoice and accept it with reverence.' After those gods had praised in this way, they each bowed their heads to the feet of the World Honored One, circumambulated him three times to the right, and departed from the Buddha's assembly. They went not far from there, concealed themselves, and each returned to their respective heavens. The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume Thirteen Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita, Volume Fourteen Translated by the Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with the Purple Robe, by Imperial Decree, from the Western Heaven Chapter Fourteen on Parables At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva-mahasattva (Great Bodhisattva) hears this profound Prajnaparamita Dharma and is not startled, not afraid, does not regress, does not lose it, does not doubt, does not find it difficult, does not regret, does not become dejected, and generates faith and understanding in their mind, from where did this Bodhisattva pass away to be born here?' The Buddha told Subhuti, 'If a Bodhisattva-mahasattva hears this profound Prajnaparamita Dharma and is not startled, not afraid, does not regress, does not lose it, does not doubt, does not find it difficult, does not regret, does not become dejected, and generates faith and understanding in their mind, then this Bodhisattva passed away from
彼最上人中沒已而來生此，復得聞是甚深般若波羅蜜多正法，愛樂聽受，不暫舍離彼說法者。譬如新生犢子不離其母，須菩提！菩薩摩訶薩亦復如是。於此甚深般若波羅蜜多正法，心凈信解愛樂聽受，而不暫離彼說法者。以不離其說法者故，即不棄捨般若波羅蜜多。」
須菩提白佛言：「世尊！若有菩薩摩訶薩具足如是功德者，豈不從於他方佛剎沒已生此耶？」
佛言：「須菩提！如是，如是！若有菩薩摩訶薩具足如是功德者，當知已於他方佛剎彼彼佛所，恭敬聽受此甚深法，而復于中請問其義，從彼沒已而來生此。以是因緣，今得聞此甚深般若波羅蜜多正法時，亦復具足如是功德。
「複次，須菩提！有諸菩薩于知足天上慈氏菩薩摩訶薩所，聞此甚深般若波羅蜜多正法，不疑不難，而復于中請問其義。以是因緣，于彼沒已而來生此。今得聞此甚深般若波羅蜜多正法時，亦復具足如是功德。
「複次，須菩提！若菩薩摩訶薩于先世中雖復曾聞此甚深法，不能如實請問其義，心生疑悔者，當知是菩薩轉身生此，設得聞是甚深正法，亦復于中心生疑悔。何以故？以其先世不問所致故。
「複次，須菩提！若菩薩摩訶薩，于先世中聞此甚深般若波羅蜜多正法時，能一日二日三四五日，發生凈
【現代漢語翻譯】 現代漢語譯本：那些最上等的人從其他地方去世後轉生到這裡，又能聽聞這甚深的般若波羅蜜多（paramita，意為「到彼岸」）正法，喜愛聽受，不片刻離開說法的人。就像新生的牛犢不離開它的母親一樣，須菩提（Subhuti，佛陀的十大弟子之一）！菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）也是如此。對於這甚深的般若波羅蜜多正法，內心清凈，信解，喜愛聽受，而不片刻離開說法的人。因為不離開說法的人，所以就不會捨棄般若波羅蜜多。 須菩提問佛說：『世尊！如果菩薩摩訶薩具備這樣的功德，難道不是從其他佛剎（buddha-ksetra，意為「佛的國土」）去世後轉生到這裡的嗎？』 佛說：『須菩提！是的，是的！如果菩薩摩訶薩具備這樣的功德，應當知道他已經在其他佛剎的各個佛所，恭敬聽受這甚深的法，並且在其中請問其義，從那裡去世後轉生到這裡。因為這個因緣，現在聽聞這甚深的般若波羅蜜多正法時，也同樣具備這樣的功德。』 『再者，須菩提！有些菩薩在知足天（Tusita Heaven，佛教欲界六天之一）的慈氏菩薩摩訶薩（Maitreya Bodhisattva Mahasattva，即彌勒菩薩）那裡，聽聞這甚深的般若波羅蜜多正法，不懷疑不為難，並且在其中請問其義。因為這個因緣，從那裡去世後轉生到這裡。現在聽聞這甚深的般若波羅蜜多正法時，也同樣具備這樣的功德。』 『再者，須菩提！如果菩薩摩訶薩在過去世中雖然曾經聽聞這甚深的法，卻不能如實請問其義，心中產生疑惑後悔，應當知道這個菩薩轉身轉生到這裡，即使聽聞這甚深的法，也仍然在心中產生疑惑後悔。為什麼呢？因為他過去世沒有請問所導致的。』 『再者，須菩提！如果菩薩摩訶薩在過去世中聽聞這甚深的般若波羅蜜多正法時，能夠一日、二日、三日、四日、五日，生起清凈的信心，
【English Translation】 English version: Those supreme beings, having passed away from elsewhere and been reborn here, are able to hear this profound Prajnaparamita (prajñāpāramitā, meaning 'perfection of wisdom') Dharma, delight in listening and receiving it, and do not leave the one who teaches it for even a moment. Just as a newborn calf does not leave its mother, Subhuti (one of the Buddha's ten great disciples)! So too are the Bodhisattva Mahasattvas (bodhisattva mahāsattva, meaning 'great bodhisattva'). Towards this profound Prajnaparamita Dharma, their minds are pure, they believe and understand, delight in listening and receiving it, and do not leave the one who teaches it for even a moment. Because they do not leave the one who teaches it, they do not abandon Prajnaparamita. Subhuti asked the Buddha, 'World Honored One! If a Bodhisattva Mahasattva possesses such merits, wouldn't they have passed away from other Buddha-lands (buddha-kṣetra, meaning 'Buddha's field') and been reborn here?' The Buddha said, 'Subhuti! It is so, it is so! If a Bodhisattva Mahasattva possesses such merits, it should be known that they have already respectfully listened to this profound Dharma at various Buddhas' places in other Buddha-lands, and have also inquired about its meaning, and having passed away from there, have been reborn here. Because of this cause, when they now hear this profound Prajnaparamita Dharma, they also possess such merits.' 'Furthermore, Subhuti! There are Bodhisattvas who, in the Tusita Heaven (one of the six heavens of the desire realm) at the place of Maitreya Bodhisattva Mahasattva (Maitreya Bodhisattva), hear this profound Prajnaparamita Dharma, without doubt or difficulty, and also inquire about its meaning. Because of this cause, having passed away from there, they have been reborn here. When they now hear this profound Prajnaparamita Dharma, they also possess such merits.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, in their past lives, although having heard this profound Dharma, was unable to truly inquire about its meaning, and had doubts and regrets in their mind, it should be known that this Bodhisattva, having turned and been reborn here, even if they hear this profound Dharma, will still have doubts and regrets in their mind. Why is that? Because it was caused by their not inquiring in their past lives.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva, in their past lives, when hearing this profound Prajnaparamita Dharma, was able to generate pure faith for one day, two days, three days, four days, or five days,'
信請問其義者，是菩薩轉身生此，聞是正法，心即信解離諸疑悔，亦復于中請問其義。何以故？法爾如是故。
「複次，須菩提！若有菩薩于先世中，雖得聞此甚深般若波羅蜜多正法，不能決定請問其義，亦復不能隨所說行。是故今時於此甚深般若波羅蜜多正法，或時樂聞或不樂聞，其心輕動不能決定，猶如輕妙㲲衣隨風所轉。須菩提！當知此菩薩初住大乘法中，心不清凈不能發生決定信解，不取般若波羅蜜多，不隨般若波羅蜜多行，是故於彼聲聞、緣覺二地之中隨墮一處。
「複次，須菩提！譬如有人乘船入海，船忽破壞，是人若不取彼浮囊或木或板等，當知是人即于中路沒水而死，由此因緣不到彼岸。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍、有愛有欲、有解有行、有喜有樂、有舍有精進，有尊重、有深心、有凈心，離放逸、不散亂。雖具如是功德，若不得般若波羅蜜多善巧方便所護念者，是菩薩即不能成就一切智果，于其中路有所退失。須菩提！云何名為中路？又復退失何法？須菩提！中路者所謂聲聞、緣覺之地；所退失者謂一切智果。
「須菩提！又如有人乘船入海，于其中路船忽破壞，是人即時取彼浮囊或木或板等。當知是人得離難事，不為海水所溺而死，獲大
【現代漢語翻譯】 現代漢語譯本：如果有人請問其中的含義，這是因為這位菩薩轉世來到這裡，聽聞了這正法，心中立刻信受理解，遠離各種疑惑和後悔，並且還會進一步請問其中的含義。為什麼呢？因為法理本來就是這樣的。 須菩提，再者，如果有的菩薩在前世中，雖然聽聞過這甚深的般若波羅蜜多（paramita，意為「到彼岸」）正法，卻不能堅定地請問其中的含義，也不能按照所說的去修行。因此，現在聽聞這甚深的般若波羅蜜多正法時，有時喜歡聽，有時不喜歡聽，心意輕浮不定，不能堅定，就像輕薄的細絹，隨風飄動。須菩提，應當知道，這樣的菩薩剛開始進入大乘佛法，心不清凈，不能生起堅定的信解，不接受般若波羅蜜多，不按照般若波羅蜜多修行，因此會在聲聞（sravaka，意為「聽聞佛法而修行的人」）、緣覺（pratyekabuddha，意為「獨自覺悟的人」）這二者之中墮入其中一處。 須菩提，再者，譬如有人乘船入海，船突然破損，這個人如果不抓住浮囊、木頭或木板等，就會在中途沉入水中而死，因為這個原因而無法到達彼岸。須菩提，菩薩摩訶薩（bodhisattva-mahasattva，意為「偉大的菩薩」）也是如此。對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」），有信心、有忍耐、有愛樂、有愿欲、有理解、有修行、有喜悅、有快樂、有捨棄、有精進、有尊重、有深心、有凈心，遠離放逸、不散亂。雖然具備這些功德，如果不能得到般若波羅蜜多的善巧方便的護念，這位菩薩就不能成就一切智果，會在中途有所退失。須菩提，什麼叫做中途？又會退失什麼法呢？須菩提，中途指的是聲聞、緣覺的境界；所退失的是一切智果。 須菩提，又如有人乘船入海，在中途船突然破損，這個人立刻抓住浮囊、木頭或木板等。應當知道，這個人能夠脫離危難，不會被海水淹死，獲得大的利益。
【English Translation】 English version: If someone asks about its meaning, it is because this Bodhisattva is reborn here, having heard this true Dharma, their mind immediately believes and understands, abandoning all doubts and regrets, and they will further inquire about its meaning. Why is this so? Because the Dharma is naturally like this. Furthermore, Subhuti, if a Bodhisattva in their past lives, although having heard this profound Prajnaparamita (paramita, meaning 'perfection of wisdom') Dharma, could not firmly inquire about its meaning, nor could they practice according to what was said. Therefore, now when hearing this profound Prajnaparamita Dharma, they sometimes like to hear it and sometimes do not, their mind is fickle and cannot be firm, like a light and delicate silk garment that is blown by the wind. Subhuti, you should know that such a Bodhisattva, when they first enter the Mahayana Dharma, their mind is not pure, they cannot generate firm faith and understanding, they do not accept Prajnaparamita, and they do not practice according to Prajnaparamita. Therefore, they will fall into one of the two paths of Sravaka (sravaka, meaning 'hearer of the Dharma') or Pratyekabuddha (pratyekabuddha, meaning 'one who attains enlightenment on their own'). Furthermore, Subhuti, it is like a person who is sailing on the sea, and suddenly the boat breaks. If this person does not grab a floatation device, wood, or planks, they will drown and die in the middle of the journey, and because of this, they will not reach the other shore. Subhuti, a Bodhisattva-Mahasattva (bodhisattva-mahasattva, meaning 'great Bodhisattva') is also like this. Regarding Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, meaning 'unexcelled perfect enlightenment'), they have faith, patience, love, desire, understanding, practice, joy, happiness, renunciation, diligence, respect, deep mind, and pure mind, they are free from negligence and are not distracted. Although they possess these merits, if they are not protected by the skillful means of Prajnaparamita, this Bodhisattva will not be able to achieve the fruit of omniscience and will regress in the middle of the path. Subhuti, what is called the middle of the path? And what Dharma will be lost? Subhuti, the middle of the path refers to the realm of Sravaka and Pratyekabuddha; what is lost is the fruit of omniscience. Furthermore, Subhuti, it is like a person who is sailing on the sea, and suddenly the boat breaks in the middle of the journey. This person immediately grabs a floatation device, wood, or planks. You should know that this person can escape the danger, will not be drowned by the sea, and will obtain great benefit.
安隱到于彼岸。
「須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍、有愛有欲、有解有行、有喜有樂、有舍有精進，有尊重、有深心、有凈心，離放逸、不散亂。具足如是功德已，復得般若波羅蜜多善巧方便所護念者，是菩薩于其中路無所退失，不墮聲聞、緣覺之地，即能成就一切智果。
「複次，須菩提！又如有人持以壞瓶詣于河池井泉欲取其水，是瓶不久中路破壞，以是因緣水不能得。何以故？瓶未成熟，是故破壞還歸於地。須菩提！菩薩摩訶薩亦復如是，于阿耨多羅三藐三菩提，有信有忍有愛有欲、有解有行有喜有樂、有舍有精進、有尊重有深心有凈心、離放逸不散亂，雖具如是功德，若不得般若波羅蜜多善巧方便所護念者，是菩薩于其中路有所退失，墮于聲聞、緣覺之地，不能成就一切智果。
「須菩提！又如有人持以熟瓶詣于河池井泉欲取其水，是人隨所往處即能得水，得已持歸，是瓶堅牢無所破壞。何以故？瓶已熟故。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍有欲有愛、有解有行有喜有樂、有舍有精進有尊重、有凈心有深心、離放逸不散亂，具足如是功德已，復得般若波羅蜜多善巧方便所護念者，當知是菩薩于其中路無所退失，不墮聲聞、
【現代漢語翻譯】 現代漢語譯本：
安穩地到達彼岸。 『須菩提（Subhuti）！菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）也是如此。對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），他們有信心、有忍耐、有愛、有願望、有理解、有實踐、有喜悅、有快樂、有捨棄、有精進、有尊重、有深心、有凈心，遠離放逸、不散亂。具備了這些功德之後，又得到般若波羅蜜多（Prajnaparamita，智慧的完美）的善巧方便所護念，這樣的菩薩在修行的道路上不會退失，不會墮入聲聞（Sravaka，聲聞乘）和緣覺（Pratyekabuddha，獨覺乘）的境界，就能成就一切智果（Sarvajna，一切智）。』 『再者，須菩提！又比如有人拿著一個破損的瓶子去河邊、池塘或井邊取水，這個瓶子不久就會在中途破裂，因為這個原因而無法取到水。為什麼呢？因為瓶子沒有成熟，所以破裂並歸於泥土。須菩提！菩薩摩訶薩也是如此，對於阿耨多羅三藐三菩提，他們有信心、有忍耐、有愛、有願望、有理解、有實踐、有喜悅、有快樂、有捨棄、有精進、有尊重、有深心、有凈心，遠離放逸、不散亂，雖然具備了這些功德，如果得不到般若波羅蜜多的善巧方便所護念，這樣的菩薩在修行的道路上就會有所退失，墮入聲聞和緣覺的境界，不能成就一切智果。』 『須菩提！又比如有人拿著一個成熟的瓶子去河邊、池塘或井邊取水，這個人無論去哪裡都能取到水，取到后帶回家，這個瓶子堅固不會破損。為什麼呢？因為瓶子已經成熟了。須菩提！菩薩摩訶薩也是如此。對於阿耨多羅三藐三菩提，他們有信心、有忍耐、有願望、有愛、有理解、有實踐、有喜悅、有快樂、有捨棄、有精進、有尊重、有凈心、有深心，遠離放逸、不散亂，具備了這些功德之後，又得到般若波羅蜜多的善巧方便所護念，應當知道這樣的菩薩在修行的道路上不會退失，不會墮入聲聞、
【English Translation】 English version:
They arrive peacefully at the other shore. 'Subhuti! A Bodhisattva-Mahasattva is also like this. Regarding Anuttara-samyak-sambodhi, they have faith, patience, love, desire, understanding, practice, joy, happiness, renunciation, diligence, respect, deep mind, and pure mind, being free from negligence and non-distraction. Having fulfilled these merits, and being protected by the skillful means of Prajnaparamita, such a Bodhisattva will not regress on the path, will not fall into the realms of Sravakas and Pratyekabuddhas, and will be able to achieve the fruit of Sarvajna.' 'Furthermore, Subhuti! It is like a person who takes a broken pot to a river, pond, or well to fetch water. The pot will soon break on the way, and for this reason, the water cannot be obtained. Why is that? Because the pot is not mature, so it breaks and returns to the earth. Subhuti! A Bodhisattva-Mahasattva is also like this. Regarding Anuttara-samyak-sambodhi, they have faith, patience, love, desire, understanding, practice, joy, happiness, renunciation, diligence, respect, deep mind, and pure mind, being free from negligence and non-distraction. Although they possess these merits, if they are not protected by the skillful means of Prajnaparamita, such a Bodhisattva will regress on the path, fall into the realms of Sravakas and Pratyekabuddhas, and will not be able to achieve the fruit of Sarvajna.' 'Subhuti! It is like a person who takes a mature pot to a river, pond, or well to fetch water. This person can obtain water wherever they go, and after obtaining it, they bring it home. The pot is sturdy and will not break. Why is that? Because the pot is already mature. Subhuti! A Bodhisattva-Mahasattva is also like this. Regarding Anuttara-samyak-sambodhi, they have faith, patience, desire, love, understanding, practice, joy, happiness, renunciation, diligence, respect, pure mind, and deep mind, being free from negligence and non-distraction. Having fulfilled these merits, and being protected by the skillful means of Prajnaparamita, it should be known that such a Bodhisattva will not regress on the path, will not fall into the realms of Sravakas,
緣覺之地，即能成就一切智果。
「複次，須菩提！又如世間有諸商人少智少慧，于大海邊隨取一船，載諸財物入于海中，是船不久疏漏破壞。何以故？本所造作不能堅牢，船諸所用亦不能備，由彼商人無智慧故，不能覺了，取以載物，于其中路船既破壞財復散沒，商人爾時徒自憂惱。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有忍有信乃至離放逸不散亂，雖具如是功德，若不得般若波羅蜜多善巧方便所護念者，當知是菩薩于其中路有所退失。須菩提！中路退者，所謂墮于聲聞、緣覺之地，失者所謂失彼一切智寶，于自利行及利他行皆不成就。
「須菩提！又如有諸商人有智有慧，于大海邊求妙好船，知本造作堅固圓滿，船諸所用悉已備者，取以載物入于大海，是船無難，隨所往處皆悉得至，而彼財物亦不散沒。何以故？由彼商人有智慧故，于其中路不生憂惱。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍乃至離放逸不散亂，具足如是功德已，復得般若波羅蜜多善巧方便所護念者，當知是菩薩于其中路無所退失，不墮聲聞、緣覺之地，即能成就一切智果。
「複次，須菩提！又如世間百二十歲老人，忽於一時為彼風癀痰𤸌諸病侵惱，以是因緣忍苦於床。須菩提！于
【現代漢語翻譯】 現代漢語譯本 緣覺（Pratyekabuddha）的境界，即能成就一切智慧的果實。
『再者，須菩提！又如世間有些商人，缺少智慧，在海邊隨意取一條船，裝載各種財物進入海中，這船不久就會疏漏破損。為什麼呢？因為船的原本製造就不堅固，船上各種用具也不完備，由於這些商人沒有智慧，不能明瞭，就用它來載物，在半路船就破損了，財物也散失了，商人那時只能徒自憂愁煩惱。須菩提！菩薩摩訶薩也是這樣。對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），有忍辱、有信心，乃至遠離放逸不散亂，雖然具備這樣的功德，如果不能得到般若波羅蜜多（Prajnaparamita，智慧的完美）的善巧方便的護念，應當知道這位菩薩在半路會有所退失。須菩提！所謂半路退失，就是墮入聲聞（Sravaka）、緣覺（Pratyekabuddha）的境界，所謂失，就是失去那一切智慧的珍寶，在自利和利他的修行上都不能成就。
『須菩提！又如有商人，有智慧，在海邊尋求精妙的好船，知道船的原本製造堅固圓滿，船上各種用具都已完備，就用它來載物進入大海，這船沒有災難，無論去哪裡都能到達，而且財物也不會散失。為什麼呢？因為這些商人有智慧，在半路不會產生憂愁煩惱。須菩提！菩薩摩訶薩也是這樣。對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），有信心、有忍辱，乃至遠離放逸不散亂，具備這樣的功德后，又得到般若波羅蜜多（Prajnaparamita，智慧的完美）的善巧方便的護念，應當知道這位菩薩在半路不會退失，不會墮入聲聞（Sravaka）、緣覺（Pratyekabuddha）的境界，就能成就一切智慧的果實。
『再者，須菩提！又如世間一百二十歲的老人，忽然在某時被風、黃痰等各種疾病侵擾，因此忍受痛苦躺在床上。須菩提！'
【English Translation】 English version The stage of a Pratyekabuddha (one who achieves enlightenment on their own), is where one can accomplish the fruit of all wisdom.
'Furthermore, Subhuti! It is like some merchants in the world who, lacking wisdom and intelligence, randomly take a ship by the sea, load it with various goods, and enter the sea. This ship will soon become leaky and damaged. Why is that? Because the original construction was not sturdy, and the ship's equipment was not complete. Due to the merchants' lack of wisdom, they did not realize this and used it to carry goods. On the way, the ship broke down, and the goods were lost. The merchants then could only worry and grieve in vain. Subhuti! Bodhisattva Mahasattvas are also like this. Regarding Anuttara-samyak-sambodhi (supreme perfect enlightenment), they have patience, faith, and even freedom from negligence and distraction. Although they possess such merits, if they do not receive the protection of the skillful means of Prajnaparamita (the perfection of wisdom), it should be known that these Bodhisattvas will regress on the path. Subhuti! Those who regress on the path are said to fall into the stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers). What is lost is the treasure of all wisdom, and they cannot achieve self-benefit or the benefit of others.
'Subhuti! It is also like some merchants who are wise and intelligent, seeking a fine ship by the sea, knowing that the original construction is sturdy and complete, and that the ship's equipment is fully prepared. They use it to carry goods into the sea. This ship has no difficulties and can reach wherever it goes, and the goods will not be lost. Why is that? Because these merchants have wisdom, and they will not experience worry or grief on the way. Subhuti! Bodhisattva Mahasattvas are also like this. Regarding Anuttara-samyak-sambodhi (supreme perfect enlightenment), they have faith, patience, and even freedom from negligence and distraction. Having completed such merits, and also receiving the protection of the skillful means of Prajnaparamita (the perfection of wisdom), it should be known that these Bodhisattvas will not regress on the path, will not fall into the stages of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and will be able to accomplish the fruit of all wisdom.
'Furthermore, Subhuti! It is like an old person in the world, one hundred and twenty years old, who is suddenly afflicted by various diseases such as wind, yellow phlegm, and so on, and thus suffers on the bed. Subhuti!'
汝意云何？是人若時無人扶侍，當能從床而自起不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！是人設或能從床起，亦不能行一里二里乃至由旬。何以故？已為老病所侵惱故。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍乃至離放逸不散亂，雖具如是功德，若不得般若波羅蜜多善巧方便所護念者，當知是菩薩于其中路有所退失，墮于聲聞、緣覺之地，不能成就一切智果。
「又，須菩提！而彼百二十歲老人，雖復有疾忍苦於床，若時有二力士，來謂其言：『我等二人各於左右扶侍于汝，汝速當起隨有所往。令汝得至，勿憂中路有所退失。』時老病人受其語故，能從床起隨往得至。須菩提！菩薩摩訶薩亦復如是。于阿耨多羅三藐三菩提，有信有忍乃至離放逸不散亂，具足如是功德已，復得般若波羅蜜多善巧方便所護念者，當知是菩薩于其中路無所退失，不墮聲聞、緣覺之地，即能成就一切智果。何以故？法爾如是故。須菩提！若諸菩薩摩訶薩，于阿耨多羅三藐三菩提，有信有忍乃至離放逸不散亂，具足如是功德已，復得般若波羅蜜多善巧方便所護念者，當知是菩薩決定不墮聲聞緣覺之地，即能成就一切智果，皆悉以是功德迴向阿耨多羅三藐三菩提。」
賢聖品第
【現代漢語翻譯】 現代漢語譯本： 「須菩提，你的想法如何？如果這個人沒有人在旁服侍，他能自己從床上起來嗎？」 須菩提回答說：「不能，世尊！」 佛說：「須菩提！這個人即使能從床上起來，也不能行走一里、二里，甚至由旬（古印度長度單位）。為什麼呢？因為他已經被衰老和疾病所困擾。須菩提！菩薩摩訶薩（偉大的菩薩）也是如此。對於阿耨多羅三藐三菩提（無上正等正覺），他們有信心、有忍耐，甚至能遠離放逸不散亂，雖然具備這樣的功德，如果得不到般若波羅蜜多（智慧的完美）的善巧方便的護念，應當知道這位菩薩會在修行的中途有所退失，墮入聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的境界，不能成就一切智果（佛的智慧）。」 「又，須菩提！那個一百二十歲的老人，即使有疾病纏身，痛苦地躺在床上，如果這時有兩位力士來對他說：『我們兩個人分別在你的左右扶持你，你應當趕快起來，隨我們去任何地方。我們會讓你到達目的地，不用擔心在中途有所退失。』這時，老病人接受了他們的話，就能從床上起來，隨他們前往併到達目的地。須菩提！菩薩摩訶薩也是如此。對於阿耨多羅三藐三菩提，他們有信心、有忍耐，甚至能遠離放逸不散亂，具備這樣的功德之後，如果又得到般若波羅蜜多善巧方便的護念，應當知道這位菩薩在修行的中途不會有所退失，不會墮入聲聞、緣覺的境界，就能成就一切智果。為什麼呢？因為法理本來就是這樣。須菩提！如果各位菩薩摩訶薩，對於阿耨多羅三藐三菩提，有信心、有忍耐，甚至能遠離放逸不散亂，具備這樣的功德之後，又得到般若波羅蜜多善巧方便的護念，應當知道這位菩薩必定不會墮入聲聞、緣覺的境界，就能成就一切智果，他們都將這些功德迴向于阿耨多羅三藐三菩提。」 賢聖品第 English version: 「What do you think, Subhuti? If this person has no one to attend to him, can he rise from his bed by himself?」 Subhuti replied, 「No, World Honored One!」 The Buddha said, 「Subhuti! Even if this person could rise from his bed, he could not walk one li, two li, or even a yojana (an ancient Indian unit of distance). Why is that? Because he is already afflicted by old age and illness. Subhuti! The Bodhisattva Mahasattva (great Bodhisattva) is also like this. Regarding Anuttara Samyak Sambodhi (unexcelled complete enlightenment), they have faith, patience, and even freedom from negligence and distraction. Although they possess such merits, if they do not receive the protection of the skillful means of Prajna Paramita (perfection of wisdom), know that this Bodhisattva will regress in the middle of their practice, falling into the realm of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through their own observation), and will not achieve the fruit of all-knowing wisdom (Buddha's wisdom).」 「Furthermore, Subhuti! That old man of one hundred and twenty years, even if he is suffering from illness and lying painfully in bed, if at that time two strong men come and say to him, 『We two will support you on your left and right, you should quickly get up and go wherever you want. We will ensure you reach your destination, and you don't need to worry about regressing on the way.』 Then, the old sick man, accepting their words, can rise from his bed, follow them, and reach his destination. Subhuti! The Bodhisattva Mahasattva is also like this. Regarding Anuttara Samyak Sambodhi, they have faith, patience, and even freedom from negligence and distraction. After possessing such merits, if they also receive the protection of the skillful means of Prajna Paramita, know that this Bodhisattva will not regress in the middle of their practice, will not fall into the realm of Sravakas and Pratyekabuddhas, and will achieve the fruit of all-knowing wisdom. Why is that? Because the Dharma is naturally like this. Subhuti! If all Bodhisattva Mahasattvas, regarding Anuttara Samyak Sambodhi, have faith, patience, and even freedom from negligence and distraction, and after possessing such merits, also receive the protection of the skillful means of Prajna Paramita, know that this Bodhisattva will definitely not fall into the realm of Sravakas and Pratyekabuddhas, and will achieve the fruit of all-knowing wisdom, and they will all dedicate these merits towards Anuttara Samyak Sambodhi.」 Chapter on the Virtuous and the Wise
【English Translation】 「What do you think, Subhuti? If this person has no one to attend to him, can he rise from his bed by himself?」 Subhuti replied, 「No, World Honored One!」 The Buddha said, 「Subhuti! Even if this person could rise from his bed, he could not walk one li, two li, or even a yojana. Why is that? Because he is already afflicted by old age and illness. Subhuti! The Bodhisattva Mahasattva is also like this. Regarding Anuttara Samyak Sambodhi, they have faith, patience, and even freedom from negligence and distraction. Although they possess such merits, if they do not receive the protection of the skillful means of Prajna Paramita, know that this Bodhisattva will regress in the middle of their practice, falling into the realm of Sravakas and Pratyekabuddhas, and will not achieve the fruit of all-knowing wisdom.」 「Furthermore, Subhuti! That old man of one hundred and twenty years, even if he is suffering from illness and lying painfully in bed, if at that time two strong men come and say to him, 『We two will support you on your left and right, you should quickly get up and go wherever you want. We will ensure you reach your destination, and you don't need to worry about regressing on the way.』 Then, the old sick man, accepting their words, can rise from his bed, follow them, and reach his destination. Subhuti! The Bodhisattva Mahasattva is also like this. Regarding Anuttara Samyak Sambodhi, they have faith, patience, and even freedom from negligence and distraction. After possessing such merits, if they also receive the protection of the skillful means of Prajna Paramita, know that this Bodhisattva will not regress in the middle of their practice, will not fall into the realm of Sravakas and Pratyekabuddhas, and will achieve the fruit of all-knowing wisdom. Why is that? Because the Dharma is naturally like this. Subhuti! If all Bodhisattva Mahasattvas, regarding Anuttara Samyak Sambodhi, have faith, patience, and even freedom from negligence and distraction, and after possessing such merits, also receive the protection of the skillful means of Prajna Paramita, know that this Bodhisattva will definitely not fall into the realm of Sravakas and Pratyekabuddhas, and will achieve the fruit of all-knowing wisdom, and they will all dedicate these merits towards Anuttara Samyak Sambodhi.」 Chapter on the Virtuous and the Wise
十五之一
爾時，尊者須菩提白佛言：「世尊！彼初學菩薩於此甚深般若波羅蜜多當云何學？」
佛告尊者須菩提言：「諸初學菩薩若欲學此甚深般若波羅蜜多者，應當親近彼善知識，尊重恭敬修學般若波羅蜜多。是善知識應當為彼初學菩薩如理教授、如實宣說般若波羅蜜多義，作如是言：『善男子！汝所修習佈施波羅蜜多，持戒、忍辱、精進、禪定、智慧波羅蜜多所有功德，皆當迴向阿耨多羅三藐三菩提。又，善男子！汝以佈施功德，迴向阿耨多羅三藐三菩提時，不應取著阿耨多羅三藐三菩提果，勿取著色謂是菩提，勿取著受、想、行、識謂是菩提。何以故？彼一切智無取著故。善男子！汝所修習，于戒能護、于忍能受、精進不懈、禪定寂靜、智慧勝解，以如是等功德迴向阿耨多羅三藐三菩提時，不應取著阿耨多羅三藐三菩提果，勿取著色謂是菩提，勿取著受、想、行、識謂是菩提。何以故？彼一切智無取著故。善男子！以是義故，汝亦不應取著聲聞、緣覺之地。』須菩提！彼善知識應為初學菩薩如是教授，使令漸入甚深般若波羅蜜多中。」
須菩提復白佛言：「世尊！菩薩摩訶薩趣求阿耨多羅三藐三菩提，為欲普令一切眾生斷諸苦惱安住涅盤。而諸菩薩所為甚難，謂佈施波羅蜜多如是相，持戒
【現代漢語翻譯】 現代漢語譯本 當時，尊者須菩提對佛說：『世尊！那些初學菩薩應該如何學習這甚深的般若波羅蜜多呢？』 佛告訴尊者須菩提說：『如果初學菩薩想要學習這甚深的般若波羅蜜多，應當親近那些善知識（指引修行的人），尊重恭敬地修學般若波羅蜜多。這些善知識應當為初學菩薩如理如實地講授般若波羅蜜多的含義，這樣說：『善男子！你所修習的佈施波羅蜜多（給予的完美），持戒（遵守戒律）、忍辱（忍耐）、精進（努力）、禪定（冥想）、智慧波羅蜜多（智慧的完美）的所有功德，都應當迴向阿耨多羅三藐三菩提（無上正等正覺）。還有，善男子！你用佈施的功德迴向阿耨多羅三藐三菩提時，不應該執著于阿耨多羅三藐三菩提的果位，不要執著於色（物質現象）認為是菩提，不要執著于受（感受）、想（思維）、行（意志）、識（意識）認為是菩提。為什麼呢？因為一切智（佛的智慧）是沒有執著的。善男子！你所修習的，在戒律上能夠守護，在忍辱上能夠承受，精進不懈怠，禪定寂靜，智慧殊勝理解，用這些功德迴向阿耨多羅三藐三菩提時，不應該執著于阿耨多羅三藐三菩提的果位，不要執著於色認為是菩提，不要執著于受、想、行、識認為是菩提。為什麼呢？因為一切智是沒有執著的。善男子！因為這個道理，你也不應該執著于聲聞（聽聞佛法而悟道者）、緣覺（通過自身修行而悟道者）的境界。』須菩提！這些善知識應當這樣教導初學菩薩，使他們逐漸進入甚深的般若波羅蜜多之中。』 須菩提又對佛說：『世尊！菩薩摩訶薩（偉大的菩薩）追求阿耨多羅三藐三菩提，是爲了普遍讓一切眾生斷除各種苦惱，安住在涅槃（解脫）之中。但是菩薩所做的事情非常困難，比如佈施波羅蜜多是這樣的，持戒
【English Translation】 English version At that time, the Venerable Subhuti said to the Buddha, 'World Honored One, how should those newly learning Bodhisattvas study this profound Prajna Paramita (Perfection of Wisdom)?' The Buddha said to the Venerable Subhuti, 'If newly learning Bodhisattvas wish to study this profound Prajna Paramita, they should draw near to those good teachers (those who guide practice), and respectfully cultivate Prajna Paramita. These good teachers should teach the meaning of Prajna Paramita to the newly learning Bodhisattvas in accordance with the truth, saying: 「Good man, all the merits of your practice of Dana Paramita (Perfection of Giving), Sila (Morality), Ksanti (Patience), Virya (Effort), Dhyana (Meditation), and Prajna Paramita (Perfection of Wisdom) should be dedicated to Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment). Also, good man, when you dedicate the merits of giving to Anuttara Samyak Sambodhi, you should not be attached to the fruit of Anuttara Samyak Sambodhi, do not be attached to Rupa (Form) thinking it is Bodhi, do not be attached to Vedana (Feeling), Samjna (Perception), Samskara (Mental Formations), and Vijnana (Consciousness) thinking they are Bodhi. Why? Because the All-Knowing Wisdom (Buddha's wisdom) has no attachments. Good man, when you dedicate the merits of your practice, being able to protect in morality, able to endure in patience, unremitting in effort, tranquil in meditation, and having superior understanding in wisdom, to Anuttara Samyak Sambodhi, you should not be attached to the fruit of Anuttara Samyak Sambodhi, do not be attached to Rupa thinking it is Bodhi, do not be attached to Vedana, Samjna, Samskara, and Vijnana thinking they are Bodhi. Why? Because the All-Knowing Wisdom has no attachments. Good man, for this reason, you should also not be attached to the realms of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment through their own practice).」 Subhuti, these good teachers should teach the newly learning Bodhisattvas in this way, so that they gradually enter into the profound Prajna Paramita.' Subhuti again said to the Buddha, 'World Honored One, Bodhisattva Mahasattvas (great Bodhisattvas) seek Anuttara Samyak Sambodhi in order to universally liberate all sentient beings from all suffering and settle them in Nirvana (liberation). But what Bodhisattvas do is very difficult, for example, Dana Paramita is like this, Sila
、忍辱、精進、禪定、智慧波羅蜜多如是相，諸相甚深所為甚難，是故菩薩摩訶薩為欲成就阿耨多羅三藐三菩提者，于輪迴中當發精進勿生驚怖。」
佛言：「須菩提！如是，如是！菩薩摩訶薩所為甚難。須菩提！而諸菩薩摩訶薩為欲利益安樂悲愍諸世間故，趣求阿耨多羅三藐三菩提。彼作是念：『我若成就阿耨多羅三藐三菩提時，當爲世間作大救護，當爲世間作所歸向，當爲世間作所住舍，當爲世間作究竟道，當爲世間作廣大洲，當爲世間作大光明，當爲世間作善導師，當爲世間作真實趣。』以是義故，菩薩摩訶薩于阿耨多羅三藐三菩提發大精進。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作大救護？所謂菩薩摩訶薩欲令世間一切眾生斷輪迴苦，是名菩薩摩訶薩能為世間作大救護。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作所歸向？所謂菩薩摩訶薩欲令世間一切眾生悉得解脫生老病死憂悲苦惱如是等法，是名菩薩摩訶薩能為世間作所歸向。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作所住舍？所謂菩薩摩訶薩得菩提時，為諸眾生以不著故說法。」
須菩提白佛言：「世尊！云何名為不著耶？」
佛言：「須
【現代漢語翻譯】 現代漢語譯本：'忍辱（Kshanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，冥想）、智慧波羅蜜多（Prajnaparamita，智慧的完美）的這些方面，它們的本質非常深奧，難以實踐。因此，菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）爲了成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），在輪迴中應當發起精進，不要產生恐懼。' 佛陀說：'須菩提（Subhuti）！是的，是的！菩薩摩訶薩所做的事情非常困難。須菩提！但是，菩薩摩訶薩爲了利益、安樂和慈悲世間一切眾生，才去追求阿耨多羅三藐三菩提。他們這樣想：『如果我成就了阿耨多羅三藐三菩提，我將成為世間的大救護者，成為世間的依靠，成為世間的住所，成為世間的究竟之道，成為世間的廣闊大陸，成為世間的大光明，成為世間的善導師，成為世間的真實歸宿。』因為這個原因，菩薩摩訶薩對於阿耨多羅三藐三菩提發起大精進。' 『須菩提！菩薩摩訶薩如何才能在獲得阿耨多羅三藐三菩提時，成為世間的大救護者呢？那就是菩薩摩訶薩希望世間一切眾生都能斷除輪迴之苦，這被稱為菩薩摩訶薩能為世間作大救護。』 『須菩提！菩薩摩訶薩如何才能在獲得阿耨多羅三藐三菩提時，成為世間的依靠呢？那就是菩薩摩訶薩希望世間一切眾生都能解脫生、老、病、死、憂、悲、苦惱等這些痛苦，這被稱為菩薩摩訶薩能為世間作所歸向。』 『須菩提！菩薩摩訶薩如何才能在獲得阿耨多羅三藐三菩提時，成為世間的住所呢？那就是菩薩摩訶薩在獲得菩提時，爲了眾生以不執著的方式說法。』 須菩提問佛陀說：『世尊！什麼叫做不執著呢？』 佛陀說：『須菩提！'
【English Translation】 English version: 'These aspects of Kshanti (patience), Virya (effort), Dhyana (meditation), and Prajnaparamita (perfection of wisdom) are profound and difficult to practice. Therefore, a Bodhisattva Mahasattva (great Bodhisattva), in order to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), should generate diligence in the cycle of rebirth and not be afraid.' The Buddha said, 'Subhuti! Yes, yes! What a Bodhisattva Mahasattva does is very difficult. Subhuti! However, Bodhisattva Mahasattvas pursue Anuttara-samyak-sambodhi for the benefit, happiness, and compassion of all beings in the world. They think: 『If I achieve Anuttara-samyak-sambodhi, I will become a great protector of the world, a refuge for the world, a dwelling place for the world, the ultimate path for the world, a vast continent for the world, a great light for the world, a good guide for the world, and a true destination for the world.』 For this reason, Bodhisattva Mahasattvas generate great diligence towards Anuttara-samyak-sambodhi.' 'Subhuti! How can a Bodhisattva Mahasattva, upon attaining Anuttara-samyak-sambodhi, become a great protector of the world? It is when a Bodhisattva Mahasattva wishes that all beings in the world could end the suffering of rebirth, this is called a Bodhisattva Mahasattva being able to be a great protector of the world.' 'Subhuti! How can a Bodhisattva Mahasattva, upon attaining Anuttara-samyak-sambodhi, become a refuge for the world? It is when a Bodhisattva Mahasattva wishes that all beings in the world could be liberated from birth, old age, sickness, death, sorrow, grief, suffering, and other such afflictions, this is called a Bodhisattva Mahasattva being able to be a refuge for the world.' 'Subhuti! How can a Bodhisattva Mahasattva, upon attaining Anuttara-samyak-sambodhi, become a dwelling place for the world? It is when a Bodhisattva Mahasattva, upon attaining Bodhi, teaches the Dharma to all beings without attachment.' Subhuti asked the Buddha, 'World Honored One! What is meant by non-attachment?' The Buddha said, 'Subhuti!'
菩提！若色不縛即色不著，若色不著即色不縛，色不縛故即色不生不滅，由色不生不滅故即無所著，以無所著故無縛亦無解。受、想、行、識亦復如是，若識不縛即識不著，若識不著即識不縛，識不縛故即識不生不滅，由識不生不滅故即無所著，以無所著故無縛亦無解。彼一切法亦復如是，于諸知見悉無所著。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是說法，是名菩薩摩訶薩能為世間作所住舍。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作究竟道？所謂菩薩摩訶薩得菩提時，為諸眾生作如是說：『若色究竟即非色，若受、想、行、識究竟即非識。由色、受、想、行、識如是故，一切法亦然。』」
須菩提白佛言：「世尊！若色、受、想、行、識究竟，一切法亦然者，彼菩薩摩訶薩皆不應得阿耨多羅三藐三菩提耶。何以故？一切法中無分別故。」
佛言：「須菩提！如是，如是！彼一切法無所分別及分別者，由如是故，菩薩摩訶薩得阿耨多羅三藐三菩提。是故一切法，最上甚深微妙難入，安住寂靜，無得無證無動無轉。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是說法，是名菩薩摩訶薩能為世間作究竟道。
「須菩提！云何菩薩摩訶薩得
【現代漢語翻譯】 現代漢語譯本：須菩提！如果色（rupa，物質現象）不被束縛，那麼就不會執著於色；如果對色沒有執著，那麼色就不會被束縛。因為色不被束縛，所以色不生不滅；由於色不生不滅，所以就沒有執著；因為沒有執著，所以既沒有束縛也沒有解脫。受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也是如此。如果識不被束縛，那麼就不會執著于識；如果對識沒有執著，那麼識就不會被束縛。因為識不被束縛，所以識不生不滅；由於識不生不滅，所以就沒有執著；因為沒有執著，所以既沒有束縛也沒有解脫。所有其他法（dharma，現象）也是如此，對於一切知見都沒有執著。須菩提！菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）時，為眾生如此說法，這就是菩薩摩訶薩能為世間提供安住之所。 須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，如何能為世間提供究竟之道？所謂菩薩摩訶薩證得菩提（bodhi，覺悟）時，為眾生如此宣說：『如果色達到究竟，那就不是色；如果受、想、行、識達到究竟，那就不是識。』由於色、受、想、行、識是這樣的，所以一切法也是如此。 須菩提對佛說：『世尊！如果色、受、想、行、識達到究竟，一切法也是如此，那麼菩薩摩訶薩豈不是都不應該證得阿耨多羅三藐三菩提嗎？為什麼呢？因為一切法中沒有分別。』 佛說：『須菩提！是的，是的！一切法既沒有分別，也沒有分別者。正因為如此，菩薩摩訶薩才能證得阿耨多羅三藐三菩提。所以一切法，至高無上，極其深奧微妙，難以進入，安住于寂靜，無所得，無所證，無動搖，無轉變。須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，為眾生如此說法，這就是菩薩摩訶薩能為世間提供究竟之道。 須菩提！菩薩摩訶薩證得
【English Translation】 English version: Subhuti, if form (rupa) is not bound, then there is no attachment to form; if there is no attachment to form, then form is not bound. Because form is not bound, it neither arises nor ceases; because form neither arises nor ceases, there is no attachment; because there is no attachment, there is neither bondage nor liberation. Feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also like this. If consciousness is not bound, then there is no attachment to consciousness; if there is no attachment to consciousness, then consciousness is not bound. Because consciousness is not bound, it neither arises nor ceases; because consciousness neither arises nor ceases, there is no attachment; because there is no attachment, there is neither bondage nor liberation. All other phenomena (dharma) are also like this, with no attachment to any views or perceptions. Subhuti, when a Bodhisattva-Mahasattva (great Bodhisattva) attains Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), he teaches the Dharma to sentient beings in this way. This is what is meant by a Bodhisattva-Mahasattva providing a dwelling place for the world. Subhuti, how does a Bodhisattva-Mahasattva, upon attaining Anuttara-samyak-sambodhi, provide the ultimate path for the world? When a Bodhisattva-Mahasattva attains Bodhi (enlightenment), he teaches sentient beings thus: 『If form is ultimate, then it is not form; if feeling, perception, mental formations, and consciousness are ultimate, then they are not consciousness.』 Because form, feeling, perception, mental formations, and consciousness are like this, all phenomena are also like this. Subhuti said to the Buddha, 『World Honored One, if form, feeling, perception, mental formations, and consciousness are ultimate, and all phenomena are also like this, then should not the Bodhisattva-Mahasattva not attain Anuttara-samyak-sambodhi? Why is that? Because there is no differentiation in all phenomena.』 The Buddha said, 『Subhuti, it is so, it is so! All phenomena have neither differentiation nor a differentiator. Because of this, the Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi. Therefore, all phenomena are supreme, profoundly deep and subtle, difficult to enter, abiding in stillness, with no attainment, no realization, no movement, and no transformation. Subhuti, when a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, he teaches the Dharma to sentient beings in this way. This is what is meant by a Bodhisattva-Mahasattva providing the ultimate path for the world. Subhuti, how does a Bodhisattva-Mahasattva attain
阿耨多羅三藐三菩提時，能為世間作廣大洲？此復云何名為洲耶？須菩提！譬如水中陸地斷流之處故名為洲。彼一切法亦復如是。色前際斷故后際亦斷，受、想、行、識前際斷故后際亦斷，乃至一切法前際斷故后際亦斷，以如是斷故即一切法皆斷，而此斷相非顛倒相、涅盤寂靜。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是說法，是名菩薩摩訶薩能為世間作廣大洲。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作大光明？所謂菩薩摩訶薩于長夜中廣為眾生作大方便，欲令眾生拔無明箭出生死苦，以一切智光破諸癡暗，是名菩薩摩訶薩能為世間作大光明。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作善導師？所謂菩薩摩訶薩得菩提時，為諸眾生說色自性不生不滅，說受、想、行、識自性不生不滅，說異生法自性不生不滅，說聲聞、緣覺法自性不生不滅，說菩薩法自性不生不滅，說諸佛法自性不生不滅，乃至說一切法自性不生不滅。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是說法，是名菩薩摩訶薩能為世間作善導師。
「須菩提！云何菩薩摩訶薩得阿耨多羅三藐三菩提時，能為世間作真實趣？所謂菩薩摩訶薩得菩提時，說色趣
【現代漢語翻譯】 現代漢語譯本： 當菩薩摩訶薩證得阿耨多羅三藐三菩提（無上正等正覺）時，如何能為世間作廣大的洲渚？這又如何稱之為洲渚呢？須菩提！譬如水中陸地斷流之處，所以稱之為洲渚。一切法也是如此。色（物質現象）的前際斷絕，所以後際也斷絕；受（感受）、想（概念）、行（意志）、識（意識）的前際斷絕，所以後際也斷絕；乃至一切法的前際斷絕，所以後際也斷絕。因為這樣斷絕的緣故，即一切法都斷絕，而這種斷絕的相狀並非顛倒的相狀，而是涅槃（寂滅）的寂靜。須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，為眾生如此說法，這便是菩薩摩訶薩能為世間作廣大的洲渚。 須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，如何能為世間作大光明？所謂菩薩摩訶薩在漫長的黑夜中，廣為眾生作大方便，想要讓眾生拔除無明（愚癡）之箭，脫離生死之苦，以一切智（佛的智慧）的光芒破除一切癡暗，這便是菩薩摩訶薩能為世間作大光明。 須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，如何能為世間作善導師？所謂菩薩摩訶薩證得菩提（覺悟）時，為眾生說色（物質現象）的自性不生不滅，說受（感受）、想（概念）、行（意志）、識（意識）的自性不生不滅，說異生（凡夫）法的自性不生不滅，說聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）法的自性不生不滅，說菩薩法的自性不生不滅，說諸佛法的自性不生不滅，乃至說一切法的自性不生不滅。須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，為眾生如此說法，這便是菩薩摩訶薩能為世間作善導師。 須菩提！菩薩摩訶薩證得阿耨多羅三藐三菩提時，如何能為世間作真實趣（真實歸宿）？所謂菩薩摩訶薩證得菩提時，說色（物質現象）的真實歸宿
【English Translation】 English version: When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi (supreme perfect enlightenment), how can he become a vast island for the world? And how is this called an island? Subhuti! It is like a piece of land in the water where the flow is cut off, hence it is called an island. All dharmas are also like this. The prior limit of form (rupa) is cut off, so the posterior limit is also cut off; the prior limit of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is cut off, so the posterior limit is also cut off; and so on, the prior limit of all dharmas is cut off, so the posterior limit is also cut off. Because of this cutting off, all dharmas are cut off, and this state of cutting off is not a state of perversion, but the stillness of Nirvana (extinction). Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, he teaches the Dharma to sentient beings in this way, and this is how a Bodhisattva-Mahasattva becomes a vast island for the world. Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, how can he become a great light for the world? It is when a Bodhisattva-Mahasattva, in the long night, provides great skillful means for sentient beings, wishing to enable them to pull out the arrow of ignorance (avidya) and escape the suffering of birth and death, using the light of omniscient wisdom (sarvajna) to break through all darkness of delusion. This is how a Bodhisattva-Mahasattva becomes a great light for the world. Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, how can he become a good guide for the world? It is when a Bodhisattva-Mahasattva attains Bodhi (enlightenment), he teaches sentient beings that the self-nature of form (rupa) is neither born nor destroyed, that the self-nature of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is neither born nor destroyed, that the self-nature of the dharma of ordinary beings is neither born nor destroyed, that the self-nature of the dharma of Sravakas (hearers) and Pratyekabuddhas (solitary realizers) is neither born nor destroyed, that the self-nature of the dharma of Bodhisattvas is neither born nor destroyed, that the self-nature of the dharma of all Buddhas is neither born nor destroyed, and so on, that the self-nature of all dharmas is neither born nor destroyed. Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, he teaches the Dharma to sentient beings in this way, and this is how a Bodhisattva-Mahasattva becomes a good guide for the world. Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, how can he become a true refuge for the world? It is when a Bodhisattva-Mahasattva attains Bodhi, he speaks of the true refuge of form (rupa)
空，說受、想、行、識趣空，說一切法趣空。即一切法不來不去，如彼虛空不來不去，無作無相，無住無所，住無住法，無生無滅。而一切法亦不來不去，無作無相，無住無所，住無住法，無生無滅。以是義故，即無分別及分別者。何以故？色住空性故不來不去，受、想、行、識住空性故不來不去，乃至一切法住空性故不來不去。此中雲何？而彼空趣即一切法趣是趣無轉，無相趣即一切法趣是趣無轉，無愿趣即一切法趣是趣無轉，無作趣即一切法趣是趣無轉，無生趣即一切法趣是趣無轉，無趣趣即一切法趣是趣無轉，無性趣即一切法趣是趣無轉，夢趣即一切法趣是趣無轉，我趣即一切法趣是趣無轉，無我趣即一切法趣是趣無轉，無邊趣即一切法趣是趣無轉，寂靜趣即一切法趣是趣無轉，涅盤趣即一切法趣是趣無轉，無起趣即一切法趣是趣無轉，無還趣即一切法趣是趣無轉，無往趣即一切法趣是趣無轉，不動趣即一切法趣是趣無轉，色趣即一切法趣是趣無轉，受、想、行、識趣即一切法趣是趣無轉，阿羅漢果趣、緣覺果趣、阿耨多羅三藐三菩提果趣即一切法趣是趣無轉。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是宣說諸法趣空。」
爾時，須菩提白佛言：「世尊！此般若波羅蜜多最上甚深，何人
{ "translations": [ "現代漢語譯本：空性，是指感受（受）、思想（想）、行為（行）、意識（識）的本性為空，是指一切法的本性為空。也就是說，一切法不來不去，就像虛空一樣不來不去，沒有造作，沒有形相，沒有停留，沒有執著，安住于無所住的法，沒有生起，沒有滅亡。而一切法也是不來不去，沒有造作，沒有形相，沒有停留，沒有執著，安住于無所住的法，沒有生起，沒有滅亡。因為這個道理，就沒有分別和分別者。為什麼呢？因為色（物質）安住于空性，所以不來不去；感受、思想、行為、意識安住于空性，所以不來不去；乃至一切法安住于空性，所以不來不去。這裡面是什麼意思呢？空性的趨向就是一切法的趨向，這種趨向是無轉變的；無相的趨向就是一切法的趨向，這種趨向是無轉變的；無愿的趨向就是一切法的趨向，這種趨向是無轉變的；無作的趨向就是一切法的趨向，這種趨向是無轉變的；無生的趨向就是一切法的趨向，這種趨向是無轉變的；無趣的趨向就是一切法的趨向，這種趨向是無轉變的；無性的趨向就是一切法的趨向，這種趨向是無轉變的；夢的趨向就是一切法的趨向，這種趨向是無轉變的；我的趨向就是一切法的趨向，這種趨向是無轉變的；無我的趨向就是一切法的趨向，這種趨向是無轉變的；無邊的趨向就是一切法的趨向，這種趨向是無轉變的；寂靜的趨向就是一切法的趨向，這種趨向是無轉變的；涅槃（Nirvana）的趨向就是一切法的趨向，這種趨向是無轉變的；無起的趨向就是一切法的趨向，這種趨向是無轉變的；無還的趨向就是一切法的趨向，這種趨向是無轉變的；無往的趨向就是一切法的趨向，這種趨向是無轉變的；不動的趨向就是一切法的趨向，這種趨向是無轉變的；色的趨向就是一切法的趨向，這種趨向是無轉變的；感受、思想、行為、意識的趨向就是一切法的趨向，這種趨向是無轉變的；阿羅漢果（Arhatship）的趨向、緣覺果（Pratyekabuddhahood）的趨向、阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺）的趨向就是一切法的趨向，這種趨向是無轉變的。須菩提！菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）證得阿耨多羅三藐三菩提時，會為眾生這樣宣說諸法皆空的道理。」， "這時，須菩提對佛說：『世尊！這般若波羅蜜多（Prajnaparamita，智慧的完美）最為殊勝深奧，什麼人" ], "english_translations": [ "English version: Emptiness means that the nature of feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) is empty, and that the nature of all dharmas is empty. That is to say, all dharmas neither come nor go, just like space which neither comes nor goes, without action, without form, without dwelling, without attachment, abiding in the dharma of non-dwelling, without arising, without ceasing. And all dharmas also neither come nor go, without action, without form, without dwelling, without attachment, abiding in the dharma of non-dwelling, without arising, without ceasing. Because of this principle, there is no distinction and no one who distinguishes. Why is that? Because form (rupa) abides in emptiness, therefore it neither comes nor goes; feeling, perception, mental formations, and consciousness abide in emptiness, therefore they neither come nor go; and even all dharmas abide in emptiness, therefore they neither come nor go. What does this mean? The tendency towards emptiness is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-form is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-wish is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-action is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-arising is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-tendency is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-nature is the tendency of all dharmas, and this tendency is without transformation; the tendency towards dream is the tendency of all dharmas, and this tendency is without transformation; the tendency towards self is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-self is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-boundary is the tendency of all dharmas, and this tendency is without transformation; the tendency towards tranquility is the tendency of all dharmas, and this tendency is without transformation; the tendency towards Nirvana is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-arising is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-returning is the tendency of all dharmas, and this tendency is without transformation; the tendency towards no-going is the tendency of all dharmas, and this tendency is without transformation; the tendency towards non-movement is the tendency of all dharmas, and this tendency is without transformation; the tendency towards form is the tendency of all dharmas, and this tendency is without transformation; the tendency towards feeling, perception, mental formations, and consciousness is the tendency of all dharmas, and this tendency is without transformation; the tendency towards Arhatship, the tendency towards Pratyekabuddhahood, and the tendency towards Anuttara-samyak-sambodhi are the tendency of all dharmas, and this tendency is without transformation. Subhuti! When a Bodhisattva-Mahasattva attains Anuttara-samyak-sambodhi, he will proclaim to sentient beings the principle that all dharmas are empty.", "At that time, Subhuti said to the Buddha: 'World Honored One! This Prajnaparamita is the most supreme and profound, what kind of person" ] }
當能如實信解？」
佛告須菩提言：「若有菩薩摩訶薩，已於過去如來、應供、正等正覺所成熟善根，久修菩薩甚深勝行者，於此甚深般若波羅蜜多即能信解。」
須菩提言：「能信解者，當云何相？」
佛言：「須菩提！若離貪瞋癡性是信解相，具是相者即能信解甚深般若波羅蜜多。」
須菩提白佛言：「世尊！菩薩摩訶薩所得甚深般若波羅蜜多亦如是趣，得是趣已為諸眾生如實宣說，令諸眾生亦得是趣。」
佛告須菩提：「言如是，如是！須菩提！甚深般若波羅蜜多亦如是趣，菩薩摩訶薩得是趣已，為諸眾生如實宣說，令諸眾生亦得是趣。須菩提！菩薩摩訶薩得阿耨多羅三藐三菩提時，為諸眾生如是說法，是名菩薩摩訶薩能為世間作真實趣。」
佛說佛母出生三法藏般若波羅蜜多經卷第十四 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十五
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯賢聖品第十五之二
爾時，尊者須菩提白佛言：「世尊！菩薩摩訶薩所為甚難，為無量無數眾生故被精進鎧作大莊嚴，普令眾生得大涅盤，而眾生相了不可得。」
佛告
【現代漢語翻譯】 現代漢語譯本 「何時才能真正地相信和理解呢？」 佛陀告訴須菩提說：「如果菩薩摩訶薩，已經在過去的如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）那裡積累了善根，長期修習菩薩甚深殊勝的行持，那麼對於這甚深的般若波羅蜜多（Prajnaparamita）就能相信和理解。」 須菩提說：「能夠相信和理解的人，應當具有什麼樣的特徵呢？」 佛陀說：「須菩提！如果遠離貪、嗔、癡的本性，這就是相信和理解的特徵。具備這種特徵的人，就能相信和理解甚深的般若波羅蜜多。」 須菩提對佛說：「世尊！菩薩摩訶薩所獲得的甚深般若波羅蜜多也是如此的趨向，獲得這種趨向后，為眾生如實地宣說，使眾生也能獲得這種趨向。」 佛陀告訴須菩提：「是這樣的，是這樣的！須菩提！甚深的般若波羅蜜多也是如此的趨向，菩薩摩訶薩獲得這種趨向后，為眾生如實地宣說，使眾生也能獲得這種趨向。須菩提！菩薩摩訶薩獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）時，為眾生如此說法，這名為菩薩摩訶薩能為世間作出真實的趨向。」 《佛說佛母出生三法藏般若波羅蜜多經》卷第十四 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第十五 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯賢聖品第十五之二 那時，尊者須菩提對佛說：「世尊！菩薩摩訶薩所做的事情非常困難，爲了無量無數的眾生，披上精進的鎧甲，作大莊嚴，普遍使眾生得到大涅槃（Nirvana），而眾生的相卻了不可得。」 佛陀告訴
【English Translation】 English version 『When can one truly believe and understand?』 The Buddha told Subhuti, 『If a Bodhisattva Mahasattva, who has already cultivated roots of goodness with past Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones), and has long practiced the profound and excellent conduct of a Bodhisattva, then they can believe and understand this profound Prajnaparamita (Perfection of Wisdom).』 Subhuti said, 『Those who can believe and understand, what characteristics should they possess?』 The Buddha said, 『Subhuti! If one is free from the nature of greed, hatred, and delusion, this is the characteristic of belief and understanding. One who possesses this characteristic can believe and understand the profound Prajnaparamita.』 Subhuti said to the Buddha, 『World Honored One! The profound Prajnaparamita attained by a Bodhisattva Mahasattva also has such a direction. Having attained this direction, they truthfully proclaim it to sentient beings, enabling them to also attain this direction.』 The Buddha told Subhuti, 『It is so, it is so! Subhuti! The profound Prajnaparamita also has such a direction. After a Bodhisattva Mahasattva attains this direction, they truthfully proclaim it to sentient beings, enabling them to also attain this direction. Subhuti! When a Bodhisattva Mahasattva attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), they teach the Dharma to sentient beings in this way. This is called a Bodhisattva Mahasattva being able to create a true direction for the world.』 The Fourteenth Scroll of the Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita Taisho Tripitaka Volume 08 No. 0228 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita The Fifteenth Scroll of the Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-robed Minister, under Imperial Decree, during the Western Translation of the Sutras. Chapter Fifteen, Part Two: The Virtuous and Holy Ones At that time, the Venerable Subhuti said to the Buddha, 『World Honored One! What a Bodhisattva Mahasattva does is very difficult. For the sake of immeasurable and countless sentient beings, they put on the armor of diligence, making great adornments, universally enabling sentient beings to attain great Nirvana (Extinction), yet the characteristics of sentient beings are ultimately unattainable.』 The Buddha told
須菩提言：「如是，如是！須菩提！菩薩摩訶薩所為甚難，為無量無數眾生故被精進鎧作大莊嚴，普令眾生得大涅盤，而眾生相了不可得。須菩提！菩薩摩訶薩不為色若解若縛故作大莊嚴，不為受、想、行、識若解若縛故作大莊嚴，不為聲聞地、緣覺地、佛地若解若縛故作大莊嚴。何以故？菩薩摩訶薩不為莊嚴一切法故而作莊嚴，是名作大莊嚴。」須菩提白佛言：「世尊！菩薩摩訶薩若如是行甚深般若波羅蜜多，是即菩薩摩訶薩作大莊嚴。而諸菩薩摩訶薩雖行是甚深般若波羅蜜多，不於三處而生取著。何等為三？所謂聲聞地、緣覺地、佛地。」
佛言：「須菩提！如汝所說，菩薩摩訶薩若如是行甚深般若波羅蜜多是大莊嚴。而諸菩薩摩訶薩雖行是甚深般若波羅蜜多，不于聲聞地、緣覺地、佛地而生取著者，須菩提！汝見何義作如是說？」
須菩提白佛言：「世尊！般若波羅蜜多最上甚深，無有少法可得修習，無所修、無修者。何以故？甚深般若波羅蜜多是中無法可出生故，即無所修，如修虛空是修般若波羅蜜多，不修一切法是修般若波羅蜜多，修無著是修般若波羅蜜多，修無邊是修般若波羅蜜多，即修無修是修般若波羅蜜多，修無取是修般若波羅蜜多。」
佛告尊者須菩提言：「如是，如是！此般
【現代漢語翻譯】 現代漢語譯本 須菩提說：『是的，是的！須菩提！菩薩摩訶薩所做的事情非常困難，爲了無量無數的眾生，他們披上精進的鎧甲，作為偉大的莊嚴，普遍地讓眾生得到大涅槃（佛教的最高境界，指脫離輪迴的解脫），然而眾生的相狀是完全不可得的。須菩提！菩薩摩訶薩不是爲了色（物質現象）的解脫或束縛而作偉大的莊嚴，不是爲了受（感受）、想（思維）、行（意志）、識（意識）的解脫或束縛而作偉大的莊嚴，不是爲了聲聞地（小乘修行者所證悟的境界）、緣覺地（中乘修行者所證悟的境界）、佛地（佛陀所證悟的境界）的解脫或束縛而作偉大的莊嚴。為什麼呢？菩薩摩訶薩不是爲了莊嚴一切法（宇宙萬物）而作莊嚴，這才是所謂的作大莊嚴。』須菩提對佛說：『世尊！菩薩摩訶薩如果這樣修行甚深般若波羅蜜多（通過智慧到達彼岸的修行方法），這就是菩薩摩訶薩作大莊嚴。而諸位菩薩摩訶薩雖然修行這甚深般若波羅蜜多，卻不在這三種境界中產生執著。哪三種呢？就是聲聞地、緣覺地、佛地。』 佛說：『須菩提！正如你所說，菩薩摩訶薩如果這樣修行甚深般若波羅蜜多，就是大莊嚴。而諸位菩薩摩訶薩雖然修行這甚深般若波羅蜜多，卻不執著于聲聞地、緣覺地、佛地，須菩提！你看到什麼道理才這樣說呢？』 須菩提對佛說：『世尊！般若波羅蜜多是最上最深的，沒有絲毫的法可以被修習，沒有所修的，也沒有修習者。為什麼呢？因為甚深般若波羅蜜多中沒有任何法可以產生，所以就無所修，就像修習虛空一樣是修習般若波羅蜜多，不修習一切法是修習般若波羅蜜多，修習無執著是修習般若波羅蜜多，修習無邊是修習般若波羅蜜多，修習無修是修習般若波羅蜜多，修習無取是修習般若波羅蜜多。』 佛告訴尊者須菩提說：『是的，是的！這般若波羅蜜多就是這樣，正如你所說。』
【English Translation】 English version Subhuti said: 'So it is, so it is! Subhuti! What Bodhisattva Mahasattvas (great beings aspiring to Buddhahood) do is very difficult. For the sake of immeasurable and countless beings, they put on the armor of diligence as a great adornment, universally enabling beings to attain Great Nirvana (the ultimate state of liberation from the cycle of rebirth), yet the characteristics of beings are completely unattainable. Subhuti! Bodhisattva Mahasattvas do not make great adornments for the sake of the liberation or bondage of rupa (form/material phenomena), nor for the sake of the liberation or bondage of vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), nor for the sake of the liberation or bondage of Sravaka-bhumi (the stage of Hearers), Pratyekabuddha-bhumi (the stage of Solitary Buddhas), or Buddha-bhumi (the stage of Buddhas). Why is that? Bodhisattva Mahasattvas do not make adornments for the sake of adorning all dharmas (phenomena), this is what is called making great adornments.' Subhuti said to the Buddha: 'World Honored One! If Bodhisattva Mahasattvas practice the profound Prajnaparamita (the perfection of wisdom) in this way, this is the great adornment made by Bodhisattva Mahasattvas. And although these Bodhisattva Mahasattvas practice this profound Prajnaparamita, they do not become attached to these three realms. What are the three? They are Sravaka-bhumi, Pratyekabuddha-bhumi, and Buddha-bhumi.' The Buddha said: 'Subhuti! As you have said, if Bodhisattva Mahasattvas practice the profound Prajnaparamita in this way, it is a great adornment. And although these Bodhisattva Mahasattvas practice this profound Prajnaparamita, they do not become attached to Sravaka-bhumi, Pratyekabuddha-bhumi, or Buddha-bhumi. Subhuti! What meaning do you see that makes you say this?' Subhuti said to the Buddha: 'World Honored One! Prajnaparamita is the most supreme and profound, there is not a single dharma that can be practiced, there is nothing to be practiced, nor is there a practitioner. Why is that? Because in the profound Prajnaparamita, no dharma can arise, therefore there is nothing to be practiced. Just like practicing space is practicing Prajnaparamita, not practicing all dharmas is practicing Prajnaparamita, practicing non-attachment is practicing Prajnaparamita, practicing boundlessness is practicing Prajnaparamita, practicing non-practice is practicing Prajnaparamita, practicing non-grasping is practicing Prajnaparamita.' The Buddha told the Venerable Subhuti: 'So it is, so it is! This Prajnaparamita is just like that, as you have said.'
若波羅蜜多微妙甚深。須菩提！諸菩薩摩訶薩能修習者，當以此法而為試驗表示其相。若有菩薩摩訶薩，於此甚深般若波羅蜜多不生貪著無所希望，亦復不隨他所言論，其心清凈不起異信，聞說此甚深般若波羅蜜多時，不驚不怖、不退不失、不疑不難、不悔不沒，心大歡喜清凈信解者，當知是菩薩摩訶薩于阿耨多羅三藐三菩提得不退轉，于先佛所已曾得聞此甚深法，而復于中請問其義。由此因緣，今復得聞此甚深法，不驚不怖乃至心生歡喜信解。」
須菩提白佛言：「世尊！若菩薩摩訶薩聞此甚深般若波羅蜜多不驚怖已，應當云何觀此甚深般若波羅蜜多？」
佛言：「須菩提！菩薩摩訶薩欲觀般若波羅蜜多者，當隨一切智心觀。」
須菩提言：「云何名為隨一切智心觀？」
佛言：「須菩提！若隨虛空觀，即隨一切智心觀。云何名為隨虛空觀？須菩提！隨虛空觀者即無所觀。由如是故，乃得名為隨一切智心觀般若波羅蜜多。何以故？無量是一切智。須菩提！若無量即無色，無受、想、行、識，無得無證、無道法無道果，無智無識、無生無滅，無成無壞、無觀無所觀、無作無作者、無去無來、無方無趣、無住非無住，是即無量。若見是無量即墮無量數，若不見是無量，即如虛空無量，一切智亦
【現代漢語翻譯】 現代漢語譯本 佛陀說，'須菩提！如果般若波羅蜜多（prajñāpāramitā，智慧的完美）如此微妙和深奧，那麼菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）如果能夠修習它，應當用這種方法來檢驗和顯示其特徵：如果一位菩薩摩訶薩對於這深奧的般若波羅蜜多不產生貪戀和執著，沒有任何期望，也不隨從他人的言論，內心清凈，不產生其他不同的信念，當聽到講述這深奧的般若波羅蜜多時，不感到驚訝、不恐懼、不退縮、不迷失、不懷疑、不畏難、不後悔、不沮喪，內心充滿歡喜，以清凈的信心去理解它，那麼應當知道這位菩薩摩訶薩在阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的道路上不會退轉，並且在過去的佛陀那裡已經聽聞過這種深奧的法，並且曾經在其中請教過它的含義。由於這個因緣，現在再次聽到這種深奧的法，不感到驚訝、不恐懼，乃至內心產生歡喜和信解。'
須菩提問佛陀說：'世尊！如果菩薩摩訶薩聽到這深奧的般若波羅蜜多而不感到驚恐，那麼應當如何觀察這深奧的般若波羅蜜多呢？'
佛陀說：'須菩提！菩薩摩訶薩如果想要觀察般若波羅蜜多，應當隨順一切智（sarvajña，一切智慧）的心來觀察。'
須菩提問：'什麼叫做隨順一切智的心來觀察呢？'
佛陀說：'須菩提！如果隨順虛空（ākāśa，空間）來觀察，就是隨順一切智的心來觀察。什麼叫做隨順虛空來觀察呢？須菩提！隨順虛空來觀察就是無所觀察。正因為這樣，才叫做隨順一切智的心來觀察般若波羅蜜多。為什麼呢？因為無量就是一切智。須菩提！如果無量就是無色（rūpa，物質），無受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），無所得無所證，無道法無道果，無智無識，無生無滅，無成無壞，無觀無所觀，無作無作者，無去無來，無方無趣，無住非無住，這就是無量。如果見到這個無量，就落入了有量的範疇；如果不見這個無量，就如同虛空一樣無量，一切智也是如此。'
【English Translation】 English version The Buddha said, 'Subhuti! If the prajñāpāramitā (perfection of wisdom) is so subtle and profound, then a bodhisattva-mahāsattva (great bodhisattva) who can practice it should use this method to test and show its characteristics: If a bodhisattva-mahāsattva does not develop greed or attachment to this profound prajñāpāramitā, has no expectations, does not follow the words of others, has a pure mind, does not develop other different beliefs, and when hearing about this profound prajñāpāramitā, does not feel surprised, does not fear, does not retreat, does not get lost, does not doubt, does not fear difficulties, does not regret, does not become discouraged, but is filled with joy and understands it with pure faith, then it should be known that this bodhisattva-mahāsattva will not regress on the path to anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and has already heard this profound Dharma from past Buddhas, and has asked about its meaning. Because of this cause, now they hear this profound Dharma again, without surprise, without fear, and even with joy and faith.'
Subhuti asked the Buddha, 'World Honored One! If a bodhisattva-mahāsattva hears this profound prajñāpāramitā and is not frightened, then how should they contemplate this profound prajñāpāramitā?'
The Buddha said, 'Subhuti! If a bodhisattva-mahāsattva wants to contemplate prajñāpāramitā, they should contemplate it in accordance with the mind of sarvajña (omniscience).'
Subhuti asked, 'What is called contemplating in accordance with the mind of sarvajña?'
The Buddha said, 'Subhuti! If one contemplates in accordance with ākāśa (space), it is contemplating in accordance with the mind of sarvajña. What is called contemplating in accordance with space? Subhuti! Contemplating in accordance with space is not contemplating anything. Because of this, it is called contemplating prajñāpāramitā in accordance with the mind of sarvajña. Why? Because the immeasurable is sarvajña. Subhuti! If the immeasurable is without rūpa (form), without vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), vijñāna (consciousness), without attainment or realization, without the path or the fruit of the path, without wisdom or knowledge, without birth or death, without formation or destruction, without contemplation or what is contemplated, without action or the actor, without going or coming, without direction or destination, without abiding or non-abiding, this is the immeasurable. If one sees this immeasurable, one falls into the category of the measurable; if one does not see this immeasurable, it is immeasurable like space, and so is sarvajña.'
無量。如是無量即無得無證，是故不可以色得，不可以受、想、行、識得，不可以佈施波羅蜜多得，不可以持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、智慧波羅蜜多得。此中雲何？所謂色即是一切智，受、想、行、識即是一切智，佈施波羅蜜多即是一切智，持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、智慧波羅蜜多即是一切智。」
爾時，娑婆世界主大梵天王與色界天子眾俱，帝釋天王與欲界天子眾俱，來詣佛所。到已頭面各禮佛足，右繞三匝退住一面，各白佛言：「世尊！般若波羅蜜多最上甚深，不能得其邊際源底、難見難解。如來、應供、正等正覺以何義故安處道場，成就阿耨多羅三藐三菩提果，說此甚深般若波羅蜜多耶？」
佛告梵王、帝釋、諸天子言：「如是，如是！般若波羅蜜多最上甚深，不能得其邊際源底、難見難解。如來、應供、正等正覺，於此甚深般若波羅蜜多，見是義故安處道場，成就阿耨多羅三藐三菩提果，宣說甚深般若波羅蜜多。諸天子！如來雖得菩提，而無得者及無所得；雖說般若波羅蜜多，無能說者、無法可說。何以故？我法甚深非所演說，如虛空甚深故此法甚深，我甚深故此法甚深，一切法無來故此法甚深，一切法無去故此法甚深。」
【現代漢語翻譯】 現代漢語譯本： 無量（不可計數）。這樣的無量意味著既沒有獲得也沒有證悟，因此不能通過色（物質現象）來獲得，也不能通過受（感受）、想（概念）、行（意志）、識（意識）來獲得，不能通過佈施波羅蜜多（佈施的完美）來獲得，也不能通過持戒波羅蜜多（持戒的完美）、忍辱波羅蜜多（忍辱的完美）、精進波羅蜜多（精進的完美）、禪定波羅蜜多（禪定的完美）、智慧波羅蜜多（智慧的完美）來獲得。那麼，這裡指的是什麼呢？所謂色即是一切智（對一切事物本質的理解），受、想、行、識即是一切智，佈施波羅蜜多即是一切智，持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、智慧波羅蜜多即是一切智。
那時，娑婆世界（我們所處的世界）的主宰大梵天王（創造之神）與天子們一起，帝釋天王（眾神之王）與欲界（慾望界）的天子們一起，來到佛陀所在的地方。到達后，他們各自以頭面禮拜佛足，右繞佛三圈，然後退到一旁站立，各自對佛說：『世尊！般若波羅蜜多（智慧的完美）至高無上、極其深奧，無法探究其邊際和根源，難以見到和理解。如來（佛陀的稱號）、應供（值得供養者）、正等正覺（完全覺悟者）是基於什麼原因安住在道場，成就阿耨多羅三藐三菩提果（無上正等正覺的果位），並宣說這深奧的般若波羅蜜多呢？』
佛陀告訴梵天王、帝釋天和諸位天子說：『是的，是的！般若波羅蜜多至高無上、極其深奧，無法探究其邊際和根源，難以見到和理解。如來、應供、正等正覺，正是因為見到這深奧的般若波羅蜜多的意義，才安住在道場，成就阿耨多羅三藐三菩提果，並宣說這深奧的般若波羅蜜多。諸位天子！如來雖然證得了菩提（覺悟），但並沒有獲得者和所得；雖然宣說了般若波羅蜜多，但沒有能說者，也沒有可說的法。為什麼呢？我的法極其深奧，無法用言語表達，就像虛空一樣深奧，所以此法深奧；我自身深奧，所以此法深奧；一切法無來，所以此法深奧；一切法無去，所以此法深奧。』
【English Translation】 English version: Immeasurable. Such immeasurability means there is neither attainment nor realization. Therefore, it cannot be attained through form (material phenomena), nor through sensation, perception, volition, or consciousness. It cannot be attained through the perfection of giving (Dāna pāramitā), nor through the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), or the perfection of wisdom (Prajñā pāramitā). What, then, is meant here? What is meant is that form is all-knowing wisdom, sensation, perception, volition, and consciousness are all-knowing wisdom, the perfection of giving is all-knowing wisdom, the perfection of morality, the perfection of patience, the perfection of vigor, the perfection of meditation, and the perfection of wisdom are all-knowing wisdom.
At that time, the Great Brahma King (the lord of creation) of the Saha world (the world we inhabit), together with his retinue of gods, and the King Śakra (the king of gods), together with his retinue of gods from the desire realm, came to where the Buddha was. Having arrived, they each bowed their heads to the Buddha's feet, circumambulated him three times to the right, and then stood to one side. They each said to the Buddha, 'World Honored One! The Perfection of Wisdom (Prajñāpāramitā) is supreme and profound, its boundaries and origins cannot be reached, and it is difficult to see and understand. For what reason does the Tathāgata (title of the Buddha), the Arhat (worthy of offerings), the Samyaksaṃbuddha (fully enlightened one), abide in the place of enlightenment, achieve the fruit of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), and expound this profound Perfection of Wisdom?'
The Buddha said to Brahma, Śakra, and the gods, 'It is so, it is so! The Perfection of Wisdom is supreme and profound, its boundaries and origins cannot be reached, and it is difficult to see and understand. It is because the Tathāgata, the Arhat, the Samyaksaṃbuddha, sees the meaning of this profound Perfection of Wisdom that he abides in the place of enlightenment, achieves the fruit of Anuttarā-samyak-saṃbodhi, and expounds this profound Perfection of Wisdom. Gods! Although the Tathāgata has attained Bodhi (enlightenment), there is no attainer and nothing attained; although the Perfection of Wisdom is expounded, there is no expounder and no dharma to be expounded. Why is this so? My dharma is so profound that it cannot be expressed in words, just as space is profound, therefore this dharma is profound; my own nature is profound, therefore this dharma is profound; all dharmas have no coming, therefore this dharma is profound; all dharmas have no going, therefore this dharma is profound.'
是時梵王、帝釋及諸天子復白佛言：「希有，世尊！希有，善逝！佛所說法世間諸行，難可得信、難可得解。何以故？世間行有著，佛說法無著，是故一切法離諸有著。」
真如品第十六
爾時，尊者須菩提白佛言：「世尊！佛所說法，隨順一切法離諸障礙，而一切法了不可得，猶如虛空離障礙相。世尊！諸法如虛空故一切句不可得，諸法平等故二法不可得，諸法無生故生法不可得，諸法無滅故滅法不可得，諸法無相故取相不可得，諸法無處故一切處不可得。」
爾時，梵王帝釋及諸天子俱白佛言：「世尊！長老須菩提隨如來生。何以故？長老須菩提諸所說法皆悉空故。」
是時，長老須菩提即謂梵王、帝釋及諸天子言：「汝等所言須菩提隨如來生者，當知隨如如行故如如無生，是故須菩提隨如來生。諸天子！如如來真如不來不去故，須菩提真如亦不來不去；如來真如本來不生故，須菩提真如亦本來不生。何以故？如來真如即是一切法真如，一切法真如即是如來真如，一切法真如亦是須菩提真如，是諸真如無所生故。是故須菩提於是真如法中隨如來生，而彼真如即非真如。諸天子！如如來真如無住非無住，須菩提真如亦無住非無住。如如來真如無作非無作，無分別非無分別，須菩提
【現代漢語翻譯】 現代漢語譯本 那時，梵天王、帝釋天以及眾天子再次對佛說：『稀有啊，世尊！稀有啊，善逝（如來）！佛所說的關於世間諸行的法，難以令人相信，難以理解。為什麼呢？世間的行為都有執著，而佛所說的法是無執著的，所以一切法都遠離各種執著。』
真如品第十六
這時，尊者須菩提對佛說：『世尊！佛所說的法，是隨順一切法而遠離各種障礙的，而一切法實際上是不可得的，就像虛空一樣沒有障礙的相狀。世尊！因為諸法如同虛空，所以一切言語都不可得；因為諸法平等，所以二法（對立的兩種法）不可得；因為諸法無生，所以生法不可得；因為諸法無滅，所以滅法不可得；因為諸法無相，所以取相不可得；因為諸法無處，所以一切處都不可得。』
這時，梵天王、帝釋天以及眾天子一起對佛說：『世尊！長老須菩提是隨順如來而生的。為什麼呢？因為長老須菩提所說的法都是空性的。』
這時，長老須菩提對梵天王、帝釋天以及眾天子說：『你們說須菩提是隨順如來而生的，應當知道，是隨順如如（真如）而行，所以如如是無生的，因此須菩提是隨順如來而生的。諸天子！因為如來的真如是不來不去的，所以須菩提的真如也是不來不去的；因為如來的真如本來不生，所以須菩提的真如也本來不生。為什麼呢？因為如來的真如就是一切法的真如，一切法的真如就是如來的真如，一切法的真如也是須菩提的真如，這些真如都是無所生的。所以須菩提在這個真如法中是隨順如來而生的，而那個真如實際上不是真如。諸天子！因為如來的真如是無住也非無住，所以須菩提的真如也是無住也非無住。因為如來的真如是無作也非無作，無分別也非無分別，所以須菩提的真如也是無作也非無作，無分別也非無分別。』
【English Translation】 English version At that time, Brahma, Indra (帝釋, the king of gods), and the various gods again said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Well-Gone One (Tathagata)! The Dharma spoken by the Buddha regarding the activities of the world is difficult to believe and difficult to understand. Why is that? The activities of the world have attachments, while the Dharma spoken by the Buddha is without attachments, therefore all dharmas are free from all attachments.'
Chapter Sixteen on Suchness (真如品)
At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! The Dharma spoken by the Buddha is in accordance with all dharmas, free from all obstacles, and yet all dharmas are actually unattainable, like space which has no appearance of obstacles. World Honored One! Because dharmas are like space, all words are unattainable; because dharmas are equal, two dharmas (dualistic dharmas) are unattainable; because dharmas are unborn, the dharma of birth is unattainable; because dharmas are unceasing, the dharma of cessation is unattainable; because dharmas are without characteristics, grasping at characteristics is unattainable; because dharmas are without location, all locations are unattainable.'
At that time, Brahma, Indra, and the various gods together said to the Buddha: 'World Honored One! The elder Subhuti is born in accordance with the Tathagata. Why is that? Because all the dharmas spoken by the elder Subhuti are empty.'
At that time, the elder Subhuti said to Brahma, Indra, and the various gods: 'You say that Subhuti is born in accordance with the Tathagata, you should know that it is in accordance with Suchness (真如) that one acts, therefore Suchness is unborn, thus Subhuti is born in accordance with the Tathagata. Gods! Because the Suchness of the Tathagata neither comes nor goes, the Suchness of Subhuti also neither comes nor goes; because the Suchness of the Tathagata is originally unborn, the Suchness of Subhuti is also originally unborn. Why is that? Because the Suchness of the Tathagata is the Suchness of all dharmas, the Suchness of all dharmas is the Suchness of the Tathagata, and the Suchness of all dharmas is also the Suchness of Subhuti, and these Suchnesses are all without origin. Therefore, Subhuti is born in accordance with the Tathagata in this Dharma of Suchness, and that Suchness is actually not Suchness. Gods! Because the Suchness of the Tathagata is neither abiding nor non-abiding, the Suchness of Subhuti is also neither abiding nor non-abiding. Because the Suchness of the Tathagata is neither acting nor non-acting, neither discriminating nor non-discriminating, the Suchness of Subhuti is also neither acting nor non-acting, neither discriminating nor non-discriminating.'
真如亦無作非無作，無分別非無分別。以須菩提真如無作非無作，無分別非無分別故，即如來真如無作非無作，無分別非無分別，無障礙。以無障礙故，一切法亦無作非無作，無分別非無分別，離諸障礙。何以故？以如來真如，以一切法真如，同一真如。是如無二無二分，無相無分別。彼無二真如即非真如非不真如，即彼非真如非不真如，是如無二無二分，無相無分別，是故須菩提隨如來生。諸天子！如來無作真如非無作真如，無所有真如非無所有真如，是如無二無二分，無相無分別，是故須菩提隨如來生。諸天子！如如來真如一切處常不斷不壞，須菩提真如亦一切處常不斷不壞，一切法真如亦一切處常不斷不壞。如來真如無相無動無所得，須菩提真如亦無相無動無所得，一切法真如亦無相無動無所得，是故須菩提隨如來生。諸天子！如來真如不異一切法真如，須菩提真如不異一切法真如，彼一切法不異真如即非真如，彼非真如即一切法真如。如是真如無來無去無二無別，是故須菩提隨如來生。諸天子！如如來真如非過去未來現在，須菩提真如亦非過去未來現在，一切法真如亦非過去未來現在，是故須菩提隨如來生。諸天子！如來真如即不來不去不住真如，如來真如即過去真如不去，過去真如即如來真如不去，如來真
【現代漢語翻譯】 現代漢語譯本： 真如（tathatā，事物的真實本性）既不是有造作也不是無造作，既不是有分別也不是無分別。須菩提（Subhūti）啊，因為真如既不是有造作也不是無造作，既不是有分別也不是無分別，所以如來（Tathāgata，佛的稱號）的真如也是既不是有造作也不是無造作，既不是有分別也不是無分別，沒有障礙。因為沒有障礙，一切法（dharma，宇宙萬物）也都是既不是有造作也不是無造作，既不是有分別也不是無分別，遠離一切障礙。為什麼呢？因為如來的真如，與一切法的真如，是同一個真如。這個真如是無二無別的，沒有形相，沒有分別。這個無二的真如，既不是真如也不是非真如，這個非真如非不真如，是無二無別的，沒有形相，沒有分別，所以須菩提是隨如來而生的。諸位天子！如來的真如不是有造作的真如，也不是無造作的真如，是無所有的真如，也不是無所有的真如，是無二無別的，沒有形相，沒有分別，所以須菩提是隨如來而生的。諸位天子！如如來的真如在一切處都是常住不斷不壞的，須菩提的真如在一切處也是常住不斷不壞的，一切法的真如在一切處也是常住不斷不壞的。如來的真如沒有形相，沒有動搖，沒有所得，須菩提的真如也沒有形相，沒有動搖，沒有所得，一切法的真如也沒有形相，沒有動搖，沒有所得，所以須菩提是隨如來而生的。諸位天子！如來的真如與一切法的真如沒有不同，須菩提的真如與一切法的真如沒有不同，這個一切法與真如沒有不同，即不是真如，這個非真如即是一切法的真如。這樣的真如沒有來去，沒有二，沒有分別，所以須菩提是隨如來而生的。諸位天子！如如來的真如不是過去、未來、現在，須菩提的真如也不是過去、未來、現在，一切法的真如也不是過去、未來、現在，所以須菩提是隨如來而生的。諸位天子！如來的真如是不來不去不住的真如，如來的真如是過去的真如，不會離去，過去的真如是如來的真如，不會離去，如來的真 如
【English Translation】 English version: Tathatā (the true nature of things) is neither made nor unmade, neither with distinctions nor without distinctions. Subhūti, because tathatā is neither made nor unmade, neither with distinctions nor without distinctions, therefore the Tathāgata's (the Buddha's title) tathatā is also neither made nor unmade, neither with distinctions nor without distinctions, without any obstruction. Because there is no obstruction, all dharmas (all phenomena) are also neither made nor unmade, neither with distinctions nor without distinctions, free from all obstructions. Why is this so? Because the Tathāgata's tathatā and the tathatā of all dharmas are the same tathatā. This tathatā is without duality or difference, without form, without distinctions. This non-dual tathatā is neither tathatā nor non-tathatā, this non-tathatā is neither non-tathatā, it is without duality or difference, without form, without distinctions, therefore Subhūti is born following the Tathāgata. O sons of gods! The Tathāgata's tathatā is not a made tathatā, nor is it an unmade tathatā, it is a tathatā of non-existence, and it is not a tathatā of non-existence, it is without duality or difference, without form, without distinctions, therefore Subhūti is born following the Tathāgata. O sons of gods! Just as the Tathāgata's tathatā is constant, continuous, and indestructible in all places, Subhūti's tathatā is also constant, continuous, and indestructible in all places, and the tathatā of all dharmas is also constant, continuous, and indestructible in all places. The Tathāgata's tathatā has no form, no movement, no attainment, Subhūti's tathatā also has no form, no movement, no attainment, and the tathatā of all dharmas also has no form, no movement, no attainment, therefore Subhūti is born following the Tathāgata. O sons of gods! The Tathāgata's tathatā is not different from the tathatā of all dharmas, Subhūti's tathatā is not different from the tathatā of all dharmas, this all dharmas is not different from tathatā, which is not tathatā, this non-tathatā is the tathatā of all dharmas. Such tathatā has no coming, no going, no duality, no separation, therefore Subhūti is born following the Tathāgata. O sons of gods! Just as the Tathāgata's tathatā is not past, future, or present, Subhūti's tathatā is also not past, future, or present, and the tathatā of all dharmas is also not past, future, or present, therefore Subhūti is born following the Tathāgata. O sons of gods! The Tathāgata's tathatā is a tathatā that neither comes, goes, nor abides, the Tathāgata's tathatā is the past tathatā, it will not depart, the past tathatā is the Tathāgata's tathatā, it will not depart, the Tathāgata's
如即未來真如不來，未來真如即如來真如不來，如來真如即現在真如不住，現在真如即如來真如不住，如來真如即過去未來現在真如，過去未來現在真如即如來真如。若如來真如，若過去未來現在真如，若須菩提真如，是諸真如無二無二分無相無分別，一切法真如亦無二無二分無相無分別。諸天子！若如來真如，若菩薩地真如，若阿耨多羅三藐三菩提真如，是諸真如，無二無二分、無相無分別，了不可得，皆是名字所分別故。」
須菩提復謂諸天子言：「汝等當知，須菩提隨如來生者，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、不隨緣覺果生、不隨佛果生。何以故？諸法無生非無所生，諸法無得非無所得。諸天子！以是義故，須菩提隨如來生。」
須菩提說是真如法時，而此大地六種震動，有十八相，所謂：震、遍震、等遍震，動、遍動、等遍動，踴、遍踴、等遍踴，擊、遍擊、等遍擊，爆、遍爆、等遍爆，吼、遍吼、等遍吼。現如是等十八相已，即時大地還復如故。
爾時，尊者舍利子白佛言：「世尊！真如法者，最上甚深微妙難解。」
佛告尊者舍利子言：「如是，如是！真如法者，最上最勝甚深微妙難解難入。」
【現代漢語翻譯】 現代漢語譯本：如果未來的真如（Tathata，如實、真實）不來，未來的真如就如同如來的真如不來；如來的真如就如同現在的真如不住留；現在的真如就如同如來的真如不住留；如來的真如就如同過去、未來、現在的真如；過去、未來、現在的真如就如同如來的真如。無論是如來的真如，還是過去、未來、現在的真如，還是須菩提（Subhuti，佛陀的十大弟子之一，解空第一）的真如，這些真如都是無二無別的，沒有分別，沒有形相，沒有差異。一切法的真如也是無二無別的，沒有分別，沒有形相，沒有差異。諸位天子！無論是如來的真如，還是菩薩地的真如，還是阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的真如，這些真如都是無二無別的，沒有分別，沒有形相，沒有差異，無法真正獲得，都是因為名字的分別而產生的。 須菩提又對諸位天子說：『你們應當知道，須菩提隨如來而生，不是隨色（rupa，物質現象）而生，不是隨受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、識（vijnana，意識）而生，不是隨須陀洹果（Srotapanna，入流果）而生，不是隨斯陀含果（Sakrdagamin，一來果）而生，不是隨阿那含果（Anagamin，不還果）而生，不是隨阿羅漢果（Arhat，無學果）而生，不是隨緣覺果（Pratyekabuddha，獨覺）而生，不是隨佛果而生。為什麼呢？因為諸法無生，並非無所生；諸法無得，並非無所得。諸位天子！因為這個道理，須菩提隨如來而生。』 須菩提在宣說真如法的時候，大地發生了六種震動，有十八種相，分別是：震動、普遍震動、等普遍震動，搖動、普遍搖動、等普遍搖動，跳動、普遍跳動、等普遍跳動，撞擊、普遍撞擊、等普遍撞擊，爆發、普遍爆發、等普遍爆發，吼叫、普遍吼叫、等普遍吼叫。在顯現這些十八種相之後，大地立刻恢復了原狀。 這時，尊者舍利子（Sariputra，佛陀的十大弟子之一，智慧第一）對佛說：『世尊！真如法是最上、最深、微妙、難以理解的。』 佛告訴尊者舍利子說：『是的，是的！真如法是最上、最殊勝、最深、微妙、難以理解、難以進入的。』
【English Translation】 English version: If the Tathata (suchness, reality) of the future does not come, the Tathata of the future is like the Tathata of the Tathagata not coming; the Tathata of the Tathagata is like the Tathata of the present not abiding; the Tathata of the present is like the Tathata of the Tathagata not abiding; the Tathata of the Tathagata is like the Tathata of the past, future, and present; the Tathata of the past, future, and present is like the Tathata of the Tathagata. Whether it is the Tathata of the Tathagata, or the Tathata of the past, future, and present, or the Tathata of Subhuti (one of the ten great disciples of the Buddha, foremost in understanding emptiness), these Tathatas are non-dual, without distinction, without form, without differentiation. The Tathata of all dharmas is also non-dual, without distinction, without form, without differentiation. O sons of the gods! Whether it is the Tathata of the Tathagata, or the Tathata of the Bodhisattva grounds, or the Tathata of Anuttara-samyak-sambodhi (supreme perfect enlightenment), these Tathatas are non-dual, without distinction, without form, without differentiation, and cannot be truly obtained; they are all produced because of the distinctions of names. Subhuti again said to the sons of the gods: 'You should know that Subhuti is born following the Tathagata, not born following form (rupa, material phenomena), not born following feeling (vedana), perception (samjna), volition (samskara), or consciousness (vijnana), not born following the fruit of Srotapanna (stream-enterer), not born following the fruit of Sakrdagamin (once-returner), not born following the fruit of Anagamin (non-returner), not born following the fruit of Arhat (worthy one), not born following the fruit of Pratyekabuddha (solitary buddha), not born following the fruit of Buddhahood. Why? Because all dharmas are unborn, yet not without birth; all dharmas are unobtainable, yet not without attainment. O sons of the gods! Because of this meaning, Subhuti is born following the Tathagata.' When Subhuti was expounding the Dharma of Tathata, the great earth shook in six ways, with eighteen aspects, namely: shaking, universal shaking, equal universal shaking; moving, universal moving, equal universal moving; rising, universal rising, equal universal rising; striking, universal striking, equal universal striking; exploding, universal exploding, equal universal exploding; roaring, universal roaring, equal universal roaring. After manifesting these eighteen aspects, the earth immediately returned to its original state. At that time, the venerable Sariputra (one of the ten great disciples of the Buddha, foremost in wisdom) said to the Buddha: 'World Honored One! The Dharma of Tathata is the most supreme, profound, subtle, and difficult to understand.' The Buddha said to the venerable Sariputra: 'So it is, so it is! The Dharma of Tathata is the most supreme, most excellent, profound, subtle, difficult to understand, and difficult to enter.'
當佛贊是真如法時，會中有三百苾芻，不受諸法，證得漏盡心善解脫。五百苾芻尼遠塵離垢得法眼凈。五千天子得無生法忍。六千菩薩不受諸法，證得漏盡心善解脫。
爾時，尊者舍利子，知彼六千菩薩證得漏盡心解脫已，即白佛言：「世尊！此諸菩薩修菩薩行，以何因緣，今此會中返得漏盡心解脫耶？」
佛言：「舍利子！汝今當知，此諸菩薩往昔曾於五百佛所親近供養，而各修習佈施、持戒、忍辱、精進、禪定等法。雖復如是修諸行法，而不得般若波羅蜜多善巧方便所護念故，以是因緣返證此果。又，舍利子！有諸菩薩雖修空、無相、無愿法門行菩薩道，若不得般若波羅蜜多善巧方便所護念者，當知是菩薩得聲聞果謂證實際。舍利子！譬如世間有彼飛鳥，其身長大，或一由旬至五由旬，翅羽未成飛不能遠，而欲從彼三十三天上投身下至閻浮提地。而彼飛鳥于其中道心生是念：『我今欲還三十三天上。』或作是念：『愿我得至閻浮提地，身無損傷離諸苦惱。』舍利子！于汝意云何？而彼飛鳥欲還天上可得還不？愿至閻浮提地身無損傷，可得如願不？」
舍利子言：「不也，世尊！何以故？而彼飛鳥身量既大翅復未成，身必損傷或復至死。」
佛告舍利子言：「菩薩亦復如是。雖復有能發
【現代漢語翻譯】 現代漢語譯本：當佛陀讚歎真如法時，法會中有三百位比丘，因為不執著於一切法，證得了煩惱斷盡、心得到解脫的境界。五百位比丘尼遠離了塵垢，獲得了清凈的法眼。五千位天子獲得了無生法忍（對諸法不生不滅的真理的領悟）。六千位菩薩因為不執著於一切法，證得了煩惱斷盡、心得到解脫的境界。 當時，尊者舍利子，知道那六千位菩薩已經證得了煩惱斷盡、心得到解脫的境界，就對佛說：『世尊！這些菩薩修行菩薩道，是由於什麼因緣，今天在這個法會中反而證得了煩惱斷盡、心得到解脫的境界呢？』 佛說：『舍利子！你現在應當知道，這些菩薩過去曾在五百位佛那裡親近供養，各自修習佈施、持戒、忍辱、精進、禪定等法。雖然這樣修習各種修行法門，但是因為沒有得到般若波羅蜜多（以空性智慧為基礎的到達彼岸的方法）的善巧方便的護念，因此反而證得了這個果位。還有，舍利子！有些菩薩雖然修習空、無相、無愿的法門，行菩薩道，如果不能得到般若波羅蜜多善巧方便的護念，應當知道這些菩薩會得到聲聞果，也就是證得實際（小乘的涅槃境界）。舍利子！譬如世間有飛鳥，身體長大，或者有一由旬（古印度長度單位，約七公里）到五由旬，翅膀沒有長成，不能飛遠，卻想要從三十三天（欲界第二天）上投身下到閻浮提地（我們所居住的世界）。這隻飛鳥在半空中生起這樣的念頭：『我現在想要回到三十三天上。』或者這樣想：『希望我能到達閻浮提地，身體沒有損傷，遠離各種苦惱。』舍利子！你認為怎麼樣？這隻飛鳥想要回到天上可以回去嗎？希望到達閻浮提地身體沒有損傷，可以如願嗎？』 舍利子說：『不能，世尊！為什麼呢？因為這隻飛鳥身體已經很大，翅膀又沒有長成，身體必定會損傷，甚至會死亡。』 佛告訴舍利子說：『菩薩也是這樣。雖然有能力發
【English Translation】 English version: When the Buddha praised the Dharma of Suchness, there were three hundred Bhikshus in the assembly who, not being attached to any dharmas, attained the exhaustion of outflows and the liberation of mind. Five hundred Bhikshunis were purified from defilement and obtained the pure Dharma Eye. Five thousand Devas attained the forbearance of non-origination of dharmas. Six thousand Bodhisattvas, not being attached to any dharmas, attained the exhaustion of outflows and the liberation of mind. At that time, the Venerable Shariputra, knowing that these six thousand Bodhisattvas had attained the exhaustion of outflows and the liberation of mind, said to the Buddha, 'World Honored One! These Bodhisattvas practice the Bodhisattva path. What is the cause and condition that they have now attained the exhaustion of outflows and the liberation of mind in this assembly?' The Buddha said, 'Shariputra! You should know that these Bodhisattvas in the past had been close to and made offerings to five hundred Buddhas, and each had practiced giving, keeping precepts, patience, diligence, meditation, and other dharmas. Although they practiced these various practices, because they were not protected by the skillful means of Prajnaparamita (the perfection of wisdom), they have instead attained this result. Furthermore, Shariputra! There are Bodhisattvas who, although practicing the Bodhisattva path by cultivating the dharmas of emptiness, signlessness, and wishlessness, if they are not protected by the skillful means of Prajnaparamita, you should know that these Bodhisattvas will attain the result of a Shravaka, which is to say, they will realize the actual (the Nirvana of the Hinayana). Shariputra! It is like a bird in the world, whose body is large, perhaps one Yojana (an ancient Indian unit of distance, about 7 kilometers) to five Yojanas, whose wings have not yet developed, and cannot fly far, but wants to throw itself down from the Thirty-three Heavens (the second heaven of the desire realm) to the Jambudvipa (the world we live in). This bird in mid-air has this thought: 『I now want to return to the Thirty-three Heavens.』 Or it thinks: 『I hope to reach Jambudvipa, with my body unharmed, and free from all suffering.』 Shariputra! What do you think? Can this bird return to the heavens if it wants to? Can it fulfill its wish to reach Jambudvipa with its body unharmed?' Shariputra said, 'No, World Honored One! Why? Because this bird's body is already large, and its wings have not yet developed, its body will surely be harmed, or even die.' The Buddha told Shariputra, 'Bodhisattvas are also like this. Although they have the ability to generate
阿耨多羅三藐三菩提心，已於兢沙伽沙數劫中廣修諸行，于施能捨、于戒能護、于忍能受、精進不懈、禪定寂靜，而復能于阿耨多羅三藐三菩提發大心大愿，若不得般若波羅蜜多善巧方便所護念者，是菩薩必墮聲聞、緣覺之地。
「複次，舍利子！有諸菩薩，雖念過去未來現在諸佛世尊所有戒、定、慧、解脫、解脫知見諸蘊善根，是菩薩取相念故，即不能知亦不能見諸佛世尊所有戒、定、慧、解脫、解脫知見諸蘊善根。以不知不見故，聞說一切法空，是菩薩取音聲相而生信解，即以是取相功德，迴向阿耨多羅三藐三菩提，是菩薩必墮聲聞、緣覺之地。何以故？不得般若波羅蜜多善巧方便所護念故。」
舍利子白佛言：「世尊！如我解佛所說義，有諸菩薩，雖復長時廣修諸行，若或遠離彼善知識，不得般若波羅蜜多善巧方便所護念者，是菩薩即不能成就阿耨多羅三藐三菩提果。是故諸菩薩若欲成就阿耨多羅三藐三菩提果者，應當修習此般若波羅蜜多善巧方便。」
佛告舍利子言：「如是，如是！若諸菩薩欲成就阿耨多羅三藐三菩提果者，應當親近彼善知識，即能修習此般若波羅蜜多善巧方便。以是義故，乃能成就阿耨多羅三藐三菩提果。」
爾時，梵王、帝釋及諸天子俱白佛言：「世尊！般若
【現代漢語翻譯】 現代漢語譯本： 發起了無上正等正覺（阿耨多羅三藐三菩提）之心，已經在無數劫中廣泛修行各種善行，在佈施方面能夠捨棄，在持戒方面能夠守護，在忍辱方面能夠承受，精進不懈怠，禪定寂靜，並且能夠爲了無上正等正覺（阿耨多羅三藐三菩提）發起大心大愿。如果不能得到般若波羅蜜多（智慧的完美）的善巧方便的護念，這位菩薩必定會墮入聲聞（小乘）和緣覺（中乘）的境界。
『再者，舍利子！有些菩薩，雖然憶念過去、未來、現在諸佛世尊所有的戒、定、慧、解脫、解脫知見等蘊的善根，但因為這位菩薩執著于相而憶念，就不能知道也不能見到諸佛世尊所有的戒、定、慧、解脫、解脫知見等蘊的善根。因為不知不見的緣故，聽到說一切法空，這位菩薩執著于音聲之相而產生信解，就用這種執著于相的功德，迴向無上正等正覺（阿耨多羅三藐三菩提），這位菩薩必定會墮入聲聞（小乘）和緣覺（中乘）的境界。為什麼呢？因為沒有得到般若波羅蜜多（智慧的完美）的善巧方便的護念。』
舍利子對佛說：『世尊！如我理解佛所說的意義，有些菩薩，即使長時間廣泛修行各種善行，如果遠離了善知識，沒有得到般若波羅蜜多（智慧的完美）的善巧方便的護念，這位菩薩就不能成就無上正等正覺（阿耨多羅三藐三菩提）的果位。因此，諸位菩薩如果想要成就無上正等正覺（阿耨多羅三藐三菩提）的果位，應當修習這種般若波羅蜜多（智慧的完美）的善巧方便。』
佛告訴舍利子說：『是的，是的！如果諸位菩薩想要成就無上正等正覺（阿耨多羅三藐三菩提）的果位，應當親近善知識，就能修習這種般若波羅蜜多（智慧的完美）的善巧方便。因為這個緣故，才能成就無上正等正覺（阿耨多羅三藐三菩提）的果位。』
當時，梵王、帝釋以及諸位天子一起對佛說：『世尊！般若波羅蜜多（智慧的完美）』
【English Translation】 English version: Having generated the mind for Anuttara-samyak-sambodhi (supreme perfect enlightenment), they have extensively cultivated various practices over countless kalpas, being able to give in generosity, able to uphold in morality, able to endure in patience, diligent without懈怠, tranquil in meditation, and further able to generate great minds and great vows for Anuttara-samyak-sambodhi. If they are not protected and supported by the skillful means of Prajna-paramita (perfection of wisdom), these Bodhisattvas will surely fall into the realms of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas).
'Furthermore, Sariputra! There are Bodhisattvas who, although mindful of the virtuous roots of the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of all Buddhas, World Honored Ones, in the past, future, and present, because these Bodhisattvas are mindful with attachment to forms, they cannot know or see the virtuous roots of the aggregates of morality, concentration, wisdom, liberation, and the knowledge and vision of liberation of all Buddhas, World Honored Ones. Because they do not know or see, upon hearing that all dharmas are empty, these Bodhisattvas generate faith and understanding by clinging to the form of sound, and with this merit of clinging to forms, they dedicate it towards Anuttara-samyak-sambodhi. These Bodhisattvas will surely fall into the realms of Sravakas and Pratyekabuddhas. Why? Because they are not protected and supported by the skillful means of Prajna-paramita.'
Sariputra said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, there are Bodhisattvas who, even if they cultivate various practices extensively for a long time, if they are separated from good teachers and are not protected and supported by the skillful means of Prajna-paramita, these Bodhisattvas will not be able to achieve the fruit of Anuttara-samyak-sambodhi. Therefore, if Bodhisattvas wish to achieve the fruit of Anuttara-samyak-sambodhi, they should cultivate these skillful means of Prajna-paramita.'
The Buddha said to Sariputra, 'So it is, so it is! If Bodhisattvas wish to achieve the fruit of Anuttara-samyak-sambodhi, they should draw near to good teachers, and then they will be able to cultivate these skillful means of Prajna-paramita. Because of this reason, they will be able to achieve the fruit of Anuttara-samyak-sambodhi.'
At that time, Brahma, Indra, and all the Devas together said to the Buddha, 'World Honored One! Prajna-paramita (perfection of wisdom)'
波羅蜜多甚深，阿耨多羅三藐三菩提難得。」
爾時，世尊告梵王、帝釋及諸天子言：「如是，如是！般若波羅蜜多甚深，阿耨多羅三藐三菩提難得。若諸無智起劣精進、生劣信解、無善巧方便、親近惡知識者，即于阿耨多羅三藐三菩提轉復甚難。」
爾時，尊者須菩提白佛言：「世尊！佛言阿耨多羅三藐三菩提難得者，如我解佛所說義，阿耨多羅三藐三菩提不為難得。何以故？一切法空，無法可得、無能得者。佛所宣說諸法皆空，為有所斷，而所斷法是法亦空。彼阿耨多羅三藐三菩提，若所得法、若所用法，若知若解，一切皆空無得無證。是故阿耨多羅三藐三菩提不為難得。」
佛告須菩提言：「阿耨多羅三藐三菩提無所得故難得，無得者故難得，無分別故難得。」
爾時，尊者舍利子即謂尊者須菩提言：「如汝所說，阿耨多羅三藐三菩提不為難得者，彼兢沙伽沙數求菩提者諸菩薩摩訶薩，不應于阿耨多羅三藐三菩提有所退轉。何以故？汝說菩提不難得故。」
須菩提言：「尊者舍利子！色于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
【現代漢語翻譯】 現代漢語譯本：『般若波羅蜜多（智慧的完美）非常深奧，阿耨多羅三藐三菩提（無上正等正覺）難以獲得。』 那時，世尊告訴梵王、帝釋以及各位天子說：『是這樣的，是這樣的！般若波羅蜜多非常深奧，阿耨多羅三藐三菩提難以獲得。如果那些沒有智慧的人發起低劣的精進，產生低劣的信解，沒有善巧方便，親近惡知識，那麼對於阿耨多羅三藐三菩提就更加難以獲得。』 那時，尊者須菩提對佛說：『世尊！佛說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並不難獲得。為什麼呢？一切法都是空的，沒有可以獲得的事物，也沒有能獲得的人。佛所宣說的一切法都是空的，是爲了有所斷除，而所斷除的法本身也是空的。那阿耨多羅三藐三菩提，無論是所獲得的法，還是所使用的法，無論是知還是解，一切都是空無所得，無所證悟。因此，阿耨多羅三藐三菩提並不難獲得。』 佛告訴須菩提說：『阿耨多羅三藐三菩提因為沒有所得所以難以獲得，因為沒有能獲得者所以難以獲得，因為沒有分別所以難以獲得。』 那時，尊者舍利子對尊者須菩提說：『如你所說，阿耨多羅三藐三菩提並不難獲得，那麼像恒河沙數那樣求菩提的菩薩摩訶薩們，就不應該在阿耨多羅三藐三菩提上有所退轉。為什麼呢？因為你說菩提不難獲得。』 須菩提說：『尊者舍利子！色（物質現象）在阿耨多羅三藐三菩提上有退轉嗎？』 舍利子說：『沒有，須菩提！』 須菩提說：『受（感受）、想（概念）、行（意志）、識（意識）在阿耨多羅三藐三菩提上有退轉嗎？』 舍利子說：『沒有，須菩提！』
【English Translation】 English version: 'The Prajna Paramita (Perfection of Wisdom) is very profound, and Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) is difficult to attain.' At that time, the World Honored One told Brahma, Indra, and all the gods: 'It is so, it is so! The Prajna Paramita is very profound, and Anuttara-samyak-sambodhi is difficult to attain. If those without wisdom initiate inferior diligence, generate inferior faith and understanding, lack skillful means, and associate with evil teachers, then it becomes even more difficult for them to attain Anuttara-samyak-sambodhi.' At that time, the Venerable Subhuti said to the Buddha: 'World Honored One! The Buddha says that Anuttara-samyak-sambodhi is difficult to attain, but according to my understanding of the Buddha's meaning, Anuttara-samyak-sambodhi is not difficult to attain. Why? Because all dharmas are empty, there is nothing to be attained, and there is no one who can attain. All the dharmas that the Buddha proclaims are empty, for the sake of cutting off something, and the dharma that is cut off is also empty. That Anuttara-samyak-sambodhi, whether it is the dharma that is attained, or the dharma that is used, whether it is knowing or understanding, all are empty, without attainment, without realization. Therefore, Anuttara-samyak-sambodhi is not difficult to attain.' The Buddha told Subhuti: 'Anuttara-samyak-sambodhi is difficult to attain because there is nothing to be attained, it is difficult to attain because there is no attainer, it is difficult to attain because there is no discrimination.' At that time, the Venerable Sariputra said to the Venerable Subhuti: 'As you say, Anuttara-samyak-sambodhi is not difficult to attain, then those Bodhisattva Mahasattvas who seek Bodhi as numerous as the sands of the Ganges River should not regress in Anuttara-samyak-sambodhi. Why? Because you say that Bodhi is not difficult to attain.' Subhuti said: 'Venerable Sariputra! Does form (rupa) regress in Anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Do feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) regress in Anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!'
須菩提言：「離色有法于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識有法于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「色真如於阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識真如於阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「離色真如，有法于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識真如，有法于阿耨多羅三藐三菩提有退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「色于阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識于阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「離色，有法于阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識，有法于阿耨多羅三藐三菩提有所證不？」
舍利子言：
【現代漢語翻譯】 現代漢語譯本 須菩提問：『如果存在一種法，它脫離了色（rupa，物質現象），那麼這種法在通往阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『如果存在一種法，它脫離了受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識），那麼這種法在通往阿耨多羅三藐三菩提的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『色的真如（tathata，實相）在通往阿耨多羅三藐三菩提的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『受、想、行、識的真如在通往阿耨多羅三藐三菩提的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『如果存在一種法，它脫離了色的真如，那麼這種法在通往阿耨多羅三藐三菩提的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『如果存在一種法，它脫離了受、想、行、識的真如，那麼這種法在通往阿耨多羅三藐三菩提的道路上會退轉嗎？』 舍利子回答：『不會的，須菩提！』 須菩提問：『色在通往阿耨多羅三藐三菩提的道路上有所證悟嗎？』 舍利子回答：『沒有的，須菩提！』 須菩提問：『受、想、行、識在通往阿耨多羅三藐三菩提的道路上有所證悟嗎？』 舍利子回答：『沒有的，須菩提！』 須菩提問：『如果存在一種法，它脫離了色，那麼這種法在通往阿耨多羅三藐三菩提的道路上有所證悟嗎？』 舍利子回答：『沒有的，須菩提！』 須菩提問：『如果存在一種法，它脫離了受、想、行、識，那麼這種法在通往阿耨多羅三藐三菩提的道路上有所證悟嗎？』 舍利子回答：
【English Translation】 English version Subhuti said: 'Is there a dharma (law, teaching) that, being separate from rupa (form, material phenomena), would regress from anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there a dharma that, being separate from vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness), would regress from anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Does the tathata (suchness, true nature) of rupa regress from anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Does the tathata of vedana, samjna, samskara, and vijnana regress from anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there a dharma that, being separate from the tathata of rupa, would regress from anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there a dharma that, being separate from the tathata of vedana, samjna, samskara, and vijnana, would regress from anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there anything that rupa attains in anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there anything that vedana, samjna, samskara, and vijnana attain in anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there a dharma that, being separate from rupa, attains anything in anuttara-samyak-sambodhi?' Sariputra said: 'No, Subhuti!' Subhuti said: 'Is there a dharma that, being separate from vedana, samjna, samskara, and vijnana, attains anything in anuttara-samyak-sambodhi?' Sariputra said:
「不也，須菩提！」
須菩提言：「色真如於阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識真如於阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「離色真如，有法于阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識真如，有法于阿耨多羅三藐三菩提有所證不？」
舍利子言：「不也，須菩提！」
須菩提言：「色于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「離色，有法于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識，有法于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「色真如於阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「受、想、行、識真如於阿耨多羅三藐三菩提有所
【現代漢語翻譯】 現代漢語譯本 『不是的，須菩提！』 須菩提問道：『色的真如在證得阿耨多羅三藐三菩提（無上正等正覺）時有所證悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『受、想、行、識的真如在證得阿耨多羅三藐三菩提時有所證悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『離開色的真如，有任何法在證得阿耨多羅三藐三菩提時有所證悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『離開受、想、行、識的真如，有任何法在證得阿耨多羅三藐三菩提時有所證悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『色在證得阿耨多羅三藐三菩提時有所覺悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『受、想、行、識在證得阿耨多羅三藐三菩提時有所覺悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『離開色，有任何法在證得阿耨多羅三藐三菩提時有所覺悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『離開受、想、行、識，有任何法在證得阿耨多羅三藐三菩提時有所覺悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『色的真如在證得阿耨多羅三藐三菩提時有所覺悟嗎？』 舍利子回答說：『不是的，須菩提！』 須菩提問道：『受、想、行、識的真如在證得阿耨多羅三藐三菩提時有所覺悟嗎？』
【English Translation】 English version 『No, Subhuti!』 Subhuti said, 『Is there anything that the Suchness (true nature) of form realizes in Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment)?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Is there anything that the Suchness of sensation, perception, volition, and consciousness realizes in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Apart from the Suchness of form, is there any dharma (phenomenon) that realizes in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Apart from the Suchness of sensation, perception, volition, and consciousness, is there any dharma that realizes in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Does form realize anything in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Do sensation, perception, volition, and consciousness realize anything in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Apart from form, is there any dharma that realizes anything in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Apart from sensation, perception, volition, and consciousness, is there any dharma that realizes anything in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Does the Suchness of form realize anything in Anuttara-samyak-sambodhi?』 Sariputra said, 『No, Subhuti!』 Subhuti said, 『Does the Suchness of sensation, perception, volition, and consciousness realize anything in Anuttara-samyak-sambodhi?』
覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「離色真如，有法于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「離受、想、行、識真如，有法于阿耨多羅三藐三菩提有所覺了不？」
舍利子言：「不也，須菩提！」
須菩提言：「乃至一切法、一切法真如，于阿耨多羅三藐三菩提可退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「舍利子！于汝意云何？若有法于阿耨多羅三藐三菩提可退轉者，是法即有所住。以一切法無住，當有何法而可退轉？舍利子！真如可退轉不？」
舍利子言：「不也，須菩提！」
須菩提言：「舍利子！如是一切法實求不可得，即無法于阿耨多羅三藐三菩提可得退轉。」
爾時，尊者舍利子白尊者須菩提言：「如尊者所說義，即無菩薩于阿耨多羅三藐三菩提有所退轉。須菩提！若如是者，如佛所說，求三乘人應無差別耶？」
爾時，尊者滿慈子語尊者舍利子言：「汝當問尊者須菩提！如須菩提意，欲令唯有一乘人耶？」
是時，舍利子即如所說語尊者須菩提言：「汝須菩提！欲令唯有一乘人耶？」
須菩提言：「舍利子！汝于真如法中
【現代漢語翻譯】 現代漢語譯本 『你領悟了嗎？』 舍利子說：『沒有，須菩提！』 須菩提說：『離開色（物質現象）的真如（事物的真實本性），是否有任何法（事物或概念）在阿耨多羅三藐三菩提（無上正等正覺，即最高的覺悟）中有所領悟呢？』 舍利子說：『沒有，須菩提！』 須菩提說：『離開受（感受）、想（思維）、行（意志）、識（意識）的真如，是否有任何法在阿耨多羅三藐三菩提中有所領悟呢？』 舍利子說：『沒有，須菩提！』 須菩提說：『乃至一切法（所有事物）、一切法真如，對於阿耨多羅三藐三菩提來說，可以退轉嗎？』 舍利子說：『不可以，須菩提！』 須菩提說：『舍利子！你認為如何？如果任何法對於阿耨多羅三藐三菩提可以退轉，那麼這個法就有所住（執著）。因為一切法都是無所住的，哪裡會有什麼法可以退轉呢？舍利子！真如可以退轉嗎？』 舍利子說：『不可以，須菩提！』 須菩提說：『舍利子！像這樣，一切法實際上都無法求得，也就沒有法在阿耨多羅三藐三菩提中可以退轉。』 這時，尊者舍利子對尊者須菩提說：『按照您所說的道理，就沒有菩薩在阿耨多羅三藐三菩提中有所退轉了。須菩提！如果這樣的話，就像佛所說的，追求三乘（聲聞乘、緣覺乘、菩薩乘）的人應該沒有差別了嗎？』 這時，尊者滿慈子對尊者舍利子說：『你應該問尊者須菩提！按照須菩提的意思，是想讓只有一乘（唯一成佛之道）的人嗎？』 這時，舍利子就按照所說的話問尊者須菩提說：『你須菩提！是想讓只有一乘的人嗎？』 須菩提說：『舍利子！你在真如法中
【English Translation】 English version 'Have you understood?' Sariputra said, 'No, Subhuti!' Subhuti said, 'Apart from the Suchness (true nature) of form (material phenomena), is there any dharma (thing or concept) that is understood in Anuttara-samyak-sambodhi (supreme perfect enlightenment)?' Sariputra said, 'No, Subhuti!' Subhuti said, 'Apart from the Suchness of feeling, perception, volition, and consciousness, is there any dharma that is understood in Anuttara-samyak-sambodhi?' Sariputra said, 'No, Subhuti!' Subhuti said, 'Even all dharmas, the Suchness of all dharmas, can they regress from Anuttara-samyak-sambodhi?' Sariputra said, 'No, Subhuti!' Subhuti said, 'Sariputra! What do you think? If any dharma could regress from Anuttara-samyak-sambodhi, then that dharma would have a dwelling (attachment). Since all dharmas are without dwelling, what dharma could regress? Sariputra! Can Suchness regress?' Sariputra said, 'No, Subhuti!' Subhuti said, 'Sariputra! Like this, all dharmas are in reality unattainable, and thus there is no dharma that can regress from Anuttara-samyak-sambodhi.' At that time, the venerable Sariputra said to the venerable Subhuti, 'According to the meaning you have spoken, there is no Bodhisattva who regresses from Anuttara-samyak-sambodhi. Subhuti! If this is so, as the Buddha has said, should there be no difference among those who seek the three vehicles (Sravaka-yana, Pratyekabuddha-yana, Bodhisattva-yana)?' At that time, the venerable Purna Maitrayaniputra said to the venerable Sariputra, 'You should ask the venerable Subhuti! According to Subhuti's intention, does he wish for there to be only one vehicle (the only path to Buddhahood)?' At that time, Sariputra then asked the venerable Subhuti as he was told, 'You, Subhuti! Do you wish for there to be only one vehicle?' Subhuti said, 'Sariputra! In the dharma of Suchness,
有一乘人而可見不？」
舍利子言：「不也，須菩提！」
須菩提言：「又，舍利子！汝于真如法中有三乘人而可見不？」
舍利子言：「不也，須菩提！」
須菩提言：「舍利子！真如法中有一相三相而可得不？」
舍利子言：「不也，須菩提！」
須菩提言：「舍利子！汝今當知，真如法中，一菩薩法尚不可得，何況聲聞、緣覺之法而可得耶？是故無有少法于阿耨多羅三藐三菩提有所退轉。舍利子！若菩薩摩訶薩聞作是說，不驚不怖不退失者，當知是菩薩摩訶薩即能成就菩提。」
爾時，世尊贊尊者須菩提言：「善哉，善哉！須菩提！汝所樂說，皆是如來威神護念。如汝所說，如是，如是！若菩薩摩訶薩聞作是說，不驚不怖不退失者，當知是菩薩摩訶薩即能成就菩提。」
爾時，尊者舍利子白佛言：「世尊！若菩薩摩訶薩聞作是說，不驚怖退失者，當得成就何等菩提？」
佛言：「舍利子！當得成就阿耨多羅三藐三菩提。」
爾時，尊者須菩提白佛言：「世尊！若菩薩摩訶薩欲得成就阿耨多羅三藐三菩提者，應云何住？云何修學？」
佛言：「須菩提！若菩薩摩訶薩欲得成就阿耨多羅三藐三菩提者，當於一切眾生起平等心、無毒心、慈心、
【現代漢語翻譯】 現代漢語譯本 『是否能見到唯一乘（Ekayana，指唯一的成佛之道）的人呢？』 舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）回答說：『不能，須菩提（Subhuti，佛陀的十大弟子之一，以解空第一著稱）！』 須菩提說：『舍利子！你在真如法（Tathata-dharma，指事物的真實本性）中，能見到三乘（Triyana，指聲聞乘、緣覺乘、菩薩乘）的人嗎？』 舍利子回答說：『不能，須菩提！』 須菩提說：『舍利子！在真如法中，能找到一相或三相（指事物的單一或多種表象）嗎？』 舍利子回答說：『不能，須菩提！』 須菩提說：『舍利子！你現在應當知道，在真如法中，連一個菩薩法（Bodhisattva-dharma，指菩薩的修行之道）都不可得，何況聲聞（Sravaka，指聽聞佛法而修行的人）、緣覺（Pratyekabuddha，指獨自覺悟的人）的法呢？因此，沒有任何法會使阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺，即佛的智慧）有所退轉。舍利子！如果菩薩摩訶薩（Bodhisattva-mahasattva，指大菩薩）聽到這樣的說法，不感到驚恐、不害怕、不退失，應當知道這位菩薩摩訶薩就能成就菩提（Bodhi，指覺悟）。』 這時，世尊（Bhagavan，指佛陀）讚歎尊者須菩提說：『說得好啊，說得好啊！須菩提！你所樂意說的，都是如來（Tathagata，指佛陀）的威神力加持。正如你所說，正是這樣，正是這樣！如果菩薩摩訶薩聽到這樣的說法，不感到驚恐、不害怕、不退失，應當知道這位菩薩摩訶薩就能成就菩提。』 這時，尊者舍利子對佛說：『世尊！如果菩薩摩訶薩聽到這樣的說法，不驚恐、不害怕、不退失，將能成就何種菩提呢？』 佛說：『舍利子！將能成就阿耨多羅三藐三菩提。』 這時，尊者須菩提對佛說：『世尊！如果菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當如何安住？如何修學呢？』 佛說：『須菩提！如果菩薩摩訶薩想要成就阿耨多羅三藐三菩提，應當對一切眾生生起平等心、無毒害心、慈悲心、』
【English Translation】 English version 『Is there a person who can be seen as belonging to the One Vehicle (Ekayana)?』 Sariputra (one of the Buddha's ten principal disciples, known for his wisdom) replied, 『No, Subhuti (one of the Buddha's ten principal disciples, known for his understanding of emptiness)!』 Subhuti said, 『Furthermore, Sariputra! In the Dharma of Suchness (Tathata-dharma, the true nature of things), can you see people belonging to the Three Vehicles (Triyana, the Sravakayana, Pratyekabuddhayana, and Bodhisattvayana)?』 Sariputra replied, 『No, Subhuti!』 Subhuti said, 『Sariputra! In the Dharma of Suchness, can one find a single characteristic or three characteristics (referring to the singular or multiple appearances of things)?』 Sariputra replied, 『No, Subhuti!』 Subhuti said, 『Sariputra! You should now know that in the Dharma of Suchness, even a single Bodhisattva-dharma (the path of a Bodhisattva) cannot be found, let alone the Dharma of Sravakas (those who hear the teachings and practice) and Pratyekabuddhas (those who attain enlightenment on their own). Therefore, there is no Dharma that can cause regression from Anuttara-samyak-sambodhi (supreme perfect enlightenment, the wisdom of a Buddha). Sariputra! If a Bodhisattva-mahasattva (a great Bodhisattva) hears this teaching and is not startled, not afraid, and does not regress, know that this Bodhisattva-mahasattva will attain Bodhi (enlightenment).』 Then, the Bhagavan (the Buddha) praised the Venerable Subhuti, saying, 『Well said, well said! Subhuti! What you have spoken is all due to the protective power of the Tathagata (the Buddha). Just as you have said, so it is, so it is! If a Bodhisattva-mahasattva hears this teaching and is not startled, not afraid, and does not regress, know that this Bodhisattva-mahasattva will attain Bodhi.』 Then, the Venerable Sariputra said to the Buddha, 『Bhagavan! If a Bodhisattva-mahasattva hears this teaching and is not startled, afraid, or does not regress, what kind of Bodhi will they attain?』 The Buddha said, 『Sariputra! They will attain Anuttara-samyak-sambodhi.』 Then, the Venerable Subhuti said to the Buddha, 『Bhagavan! If a Bodhisattva-mahasattva wishes to attain Anuttara-samyak-sambodhi, how should they abide? How should they practice?』 The Buddha said, 『Subhuti! If a Bodhisattva-mahasattva wishes to attain Anuttara-samyak-sambodhi, they should generate a mind of equanimity, a mind without malice, a mind of loving-kindness towards all beings,』
利益心、善知識心、無障礙心、謙下心、無惱心、不害心，當生如是等心。又於一切眾生作父想、母想、諸親友想。又復長時廣修諸行，所謂于施能捨、于戒能護、于忍能受、精進無懈、禪定寂靜、智慧勝解。修如是等種種勝行，隨順緣生觀察諸法，不于諸法取斷滅相。如是了知諸法真實，即能過菩薩地具諸佛法，成熟無量無數有情，普令安住大涅盤界。菩薩摩訶薩若如是修學，即無障礙相，乃至一切法亦得無障礙。須菩提！是故菩薩摩訶薩欲得阿耨多羅三藐三菩提者，當如是住，如是修學。如是學者，能為一切眾生作大依怙。」
佛說佛母出生三法藏般若波羅蜜多經卷第十五 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十六
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
不退轉菩薩相品第十七
爾時，尊者須菩提白佛言：「世尊！不退轉菩薩摩訶薩當有何相？我等云何而能識知是不退轉者？」
佛告須菩提言：「汝今當知，不退轉菩薩摩訶薩有種種相。須菩提！所有異生地、聲聞地、緣覺地、菩薩地、如來地，如是諸地于真如中無二無別無疑無壞。菩薩從是真如入諸法性，雖入
【現代漢語翻譯】 現代漢語譯本 應生起利益眾生的心、親近善知識的心、無障礙的心、謙虛的心、無惱害的心、不傷害的心，應當生起像這樣的心。並且對於一切眾生，要生起如同對待父親、母親、親友一般的想法。還要長時間廣泛地修習各種行為，也就是在佈施方面能夠捨棄，在持戒方面能夠守護，在忍辱方面能夠承受，精進不懈怠，禪定寂靜，智慧能夠徹底理解。修習像這樣的種種殊勝行為，順應因緣生起的規律來觀察諸法，不執著于諸法的斷滅之相。像這樣瞭解諸法的真實，就能超越菩薩的各個階段，具備諸佛的功德，成熟無量無數的眾生，普遍讓他們安住在涅槃的境界。菩薩摩訶薩如果像這樣修學，就沒有障礙之相，乃至對於一切法也能達到無障礙。須菩提！因此，菩薩摩訶薩想要獲得阿耨多羅三藐三菩提（無上正等正覺），應當像這樣安住，像這樣修學。像這樣修學的人，能夠成為一切眾生的大依怙。
《佛說佛母出生三法藏般若波羅蜜多經》卷第十五 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》
《佛說佛母出生三法藏般若波羅蜜多經》卷第十六
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯
不退轉菩薩相品第十七
這時，尊者須菩提對佛說：『世尊！不退轉菩薩摩訶薩（偉大的菩薩）應當具有什麼樣的相？我們如何才能識別出是不退轉的菩薩呢？』
佛告訴須菩提說：『你現在應當知道，不退轉菩薩摩訶薩有種種的相。須菩提！所有凡夫地、聲聞地（聽聞佛法而修行者所證的果位）、緣覺地（獨自覺悟者所證的果位）、菩薩地、如來地（佛的果位），像這樣的各個階段，在真如（事物的真實本性）中沒有差別，沒有疑惑，沒有壞滅。菩薩從這個真如進入諸法的本性，雖然進入
【English Translation】 English version One should generate a mind of benefiting others, a mind of associating with virtuous friends, a mind of non-obstruction, a mind of humility, a mind of non-affliction, and a mind of non-harming. One should generate such minds. Furthermore, towards all sentient beings, one should have thoughts like those towards one's father, mother, and close friends. Moreover, one should cultivate various practices extensively over a long period, namely, being able to give in generosity, being able to uphold precepts in discipline, being able to endure in patience, being diligent without laziness, being tranquil in meditative concentration, and having superior understanding in wisdom. By cultivating such various superior practices, one should observe all dharmas (phenomena) in accordance with the arising of conditions, and not grasp onto the aspect of annihilation of dharmas. By understanding the reality of dharmas in this way, one can transcend the stages of a Bodhisattva, possess the qualities of all Buddhas, mature immeasurable and countless sentient beings, and universally settle them in the realm of great Nirvana. If a Bodhisattva Mahasattva (great Bodhisattva) cultivates in this way, there will be no aspect of obstruction, and even towards all dharmas, one will attain non-obstruction. Subhuti! Therefore, if a Bodhisattva Mahasattva wishes to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), one should abide in this way and cultivate in this way. One who cultivates in this way can become a great refuge for all sentient beings.
The Sutra of the Perfection of Wisdom, the Mother of Buddhas, the Treasury of Three Dharmas, Volume 15 Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Perfection of Wisdom, the Mother of Buddhas, the Treasury of Three Dharmas
The Sutra of the Perfection of Wisdom, the Mother of Buddhas, the Treasury of Three Dharmas, Volume 16
Translated by Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with the Purple Robe, by Imperial Decree
Chapter 17: The Characteristics of Non-Retrogressing Bodhisattvas
At that time, the Venerable Subhuti said to the Buddha, 'World Honored One! What characteristics should a non-retrogressing Bodhisattva Mahasattva (great Bodhisattva) possess? How can we recognize a non-retrogressing Bodhisattva?'
The Buddha told Subhuti, 'You should know now that a non-retrogressing Bodhisattva Mahasattva has various characteristics. Subhuti! All the stages of ordinary beings, Sravakas (those who attain enlightenment by hearing the teachings), Pratyekabuddhas (those who attain enlightenment on their own), Bodhisattvas, and Tathagatas (Buddhas), these stages are without difference, without doubt, and without destruction in Suchness (the true nature of things). A Bodhisattva enters the nature of all dharmas from this Suchness, although entering
是法而亦于中不生分別：『此是真如，此真如相。』出是如已設聞余法，亦復于中不疑不難、不悔不沒，無是法、無非法，菩薩隨諸法相入諸法性。須菩提！當知不退轉菩薩摩訶薩於一切時諸所言說有義有利，而終不說無益語言，亦不觀察他人美惡長短。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！當知彼不退轉菩薩摩訶薩雖聞諸餘沙門、婆羅門、外道等眾所說語言，而不取為實知實見；是菩薩亦不禮事諸餘天等，不以香華燈涂、飲食衣服種種供具供養彼等，亦復于彼不生信敬。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，畢竟不墮諸惡趣中，不受女人之身。又，須菩提！是菩薩於一切時常行十善道，所謂自不殺生，復教他人持不殺生；自不偷盜，復教他人持不偷盜；自不邪染，復教他人持不邪染；自不妄言，復教他人持不妄言；自不兩舌，復教他人持不兩舌；自不惡口，復教他人持不惡口；自不無義語，復教他人持不無義語；自不貪愛，復教他人持不貪愛；自不瞋恚，復教他人持不瞋恚；自不邪見，復教他人不起邪見。如是不退轉菩薩摩訶薩自行十善道，復以此法廣為他人如理表示、如實教授、如所利益、如理生喜。是菩
【現代漢語翻譯】 現代漢語譯本：對於佛法，也不在其中產生分別：『這是真如（tathata，事物的真實本性），這是真如的相狀。』 即使理解了真如，如果聽到其他法，也不會在其中疑惑、為難、後悔或沮喪，不執著于『是法』或『非法』。菩薩隨著諸法的現象而深入諸法的本質。須菩提（Subhuti，佛陀的十大弟子之一）！應當知道，不退轉菩薩摩訶薩（avaivartika bodhisattva mahasattva，不會退轉的偉大菩薩）在任何時候所說的話都有意義和利益，最終不會說無益的話，也不會觀察他人的美醜長短。須菩提！如果有人具備這樣的品相，就是不退轉菩薩摩訶薩。 此外，須菩提！應當知道，不退轉菩薩摩訶薩即使聽到其他沙門（sramana，出家修行者）、婆羅門（brahmana，印度教祭司）、外道等眾所說的話，也不會認為那是真實的知識和見解；這位菩薩也不會禮敬其他天神等，不以香、花、燈、涂香、飲食、衣服等各種供品供養他們，也不會對他們產生信仰和尊敬。須菩提！如果有人具備這樣的品相，就是不退轉菩薩摩訶薩。 此外，須菩提！不退轉菩薩摩訶薩，最終不會墮入各種惡道，也不會受生為女人之身。而且，須菩提！這位菩薩在任何時候都常行十善道，也就是自己不殺生，也教導他人持不殺生；自己不偷盜，也教導他人持不偷盜；自己不邪淫，也教導他人持不邪淫；自己不妄語，也教導他人持不妄語；自己不兩舌，也教導他人持不兩舌；自己不惡口，也教導他人持不惡口；自己不說無意義的話，也教導他人不說無意義的話；自己不貪愛，也教導他人持不貪愛；自己不嗔恚，也教導他人持不嗔恚；自己不邪見，也教導他人不起邪見。像這樣，不退轉菩薩摩訶薩自己奉行十善道，又用這些法門廣泛地為他人如理地開示、如實地教導、如其利益地引導、如理地令其歡喜。這是不退轉菩薩摩訶薩的品相。
【English Translation】 English version: Regarding the Dharma, they also do not generate discriminations within it, thinking, 『This is Suchness (tathata, the true nature of things), this is the aspect of Suchness.』 Having understood Suchness, if they hear other teachings, they will not doubt, be troubled, regret, or be disheartened by them. They do not cling to 『this is Dharma』 or 『this is not Dharma.』 Bodhisattvas enter the nature of all dharmas by following the appearances of all dharmas. Subhuti! You should know that an avaivartika bodhisattva mahasattva (a great bodhisattva who does not regress) speaks words that are meaningful and beneficial at all times, and ultimately does not speak useless words, nor does he observe the beauty, ugliness, strengths, or weaknesses of others. Subhuti! If someone possesses such qualities, they are an avaivartika bodhisattva mahasattva. Furthermore, Subhuti! You should know that even if an avaivartika bodhisattva mahasattva hears the words spoken by other sramanas (ascetics), brahmanas (Hindu priests), or non-Buddhist sects, they do not take them as true knowledge or true views. This bodhisattva also does not pay homage to other deities, nor does he offer them incense, flowers, lamps, perfumes, food, clothing, or other various offerings, nor does he generate faith or respect for them. Subhuti! If someone possesses such qualities, they are an avaivartika bodhisattva mahasattva. Furthermore, Subhuti! An avaivartika bodhisattva mahasattva will ultimately not fall into any of the evil realms, nor will they be reborn in a woman's body. Moreover, Subhuti! This bodhisattva always practices the ten virtuous paths at all times, that is, they themselves do not kill, and they also teach others to abstain from killing; they themselves do not steal, and they also teach others to abstain from stealing; they themselves do not engage in sexual misconduct, and they also teach others to abstain from sexual misconduct; they themselves do not lie, and they also teach others to abstain from lying; they themselves do not engage in divisive speech, and they also teach others to abstain from divisive speech; they themselves do not engage in harsh speech, and they also teach others to abstain from harsh speech; they themselves do not engage in meaningless speech, and they also teach others to abstain from meaningless speech; they themselves do not have greed, and they also teach others to abstain from greed; they themselves do not have anger, and they also teach others to abstain from anger; they themselves do not have wrong views, and they also teach others not to have wrong views. In this way, an avaivartika bodhisattva mahasattva practices the ten virtuous paths themselves, and also widely explains these teachings to others in a reasonable way, teaches them truthfully, guides them according to their benefit, and reasonably makes them happy. These are the qualities of an avaivartika bodhisattva mahasattva.
薩於十善法堅固而行無所退失，於一切行、一切種、一切時、一切處不生瞋恚心，乃至夢中亦行十善，而不暫起十不善行。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，隨自所聞所得一切法門，即為一切眾生如理宣說，令諸眾生得大利樂。菩薩以是法施，隨諸眾生心所樂欲，普令眾生圓滿意願。菩薩自所得法，與一切眾生共之。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，聞甚深法不疑不悔心生信解，是菩薩於一切時，語言柔和善順，少於惛沉睡眠，行住坐臥威儀具足，諸根調寂離諸動亂，行不卒疾平足履地，安詳徐步視地而行，所向方處離諸過失。又，須菩提！彼不退轉菩薩摩訶薩，身所著衣及諸臥具，清凈香潔無有垢穢，身得安隱離諸病惱。又人身中有八萬戶大小諸蟲，菩薩身中無是諸蟲。何以故？菩薩善根超出世間廣大增長，隨其善根所增長已，菩薩即得身清凈，身既清凈心亦清凈。」
須菩提白佛言：「世尊！云何名為菩薩心清凈？」
佛言：「須菩提！隨其菩薩所有善根既增長已，即彼一切諂曲欺誑諸不善法而自銷滅，以是滅故得心清凈。由心清凈故，即能過於聲聞、緣覺之地
【現代漢語翻譯】 現代漢語譯本 如果菩薩能夠堅定地奉行十善法而不退失，在一切行為、一切方式、一切時間和一切地點都不生起嗔恨心，甚至在夢中也奉行十善，而不短暫地生起十不善的行為。須菩提！如果有人具備這樣的特徵，他就是不退轉的菩薩摩訶薩（偉大的菩薩）。 再者，須菩提！這位不退轉的菩薩摩訶薩，會根據自己所聽聞和領悟的一切佛法，如理如實地為一切眾生宣說，使眾生獲得巨大的利益和快樂。菩薩通過這種法佈施，隨順眾生內心的喜好和願望，普遍地使眾生圓滿他們的願望。菩薩把自己所領悟的佛法，與一切眾生共同分享。須菩提！如果有人具備這樣的特徵，他就是不退轉的菩薩摩訶薩。 再者，須菩提！這位不退轉的菩薩摩訶薩，聽聞甚深佛法時，不會產生懷疑和後悔，而是生起信心和理解。這位菩薩在任何時候，言語都柔和善良，很少昏沉和睡眠，行、住、坐、臥的威儀都具足，諸根調伏寂靜，遠離各種動亂，行走不急不躁，平穩地踩在地上，安詳地慢慢行走，眼睛看著地面而行，所去的地方都遠離過失。還有，須菩提！這位不退轉的菩薩摩訶薩，身上穿的衣服和所用的臥具，都清凈香潔，沒有污垢，身體安穩，遠離各種疾病和煩惱。而且，人身中有八萬戶大小的各種蟲子，菩薩的身體中沒有這些蟲子。為什麼呢？因為菩薩的善根超越世間，廣大增長，隨著善根的增長，菩薩就得到身體的清凈，身體清凈了，心也清凈了。 須菩提問佛說：『世尊！怎樣叫做菩薩的心清凈呢？』 佛說：『須菩提！隨著菩薩所有的善根增長，一切諂媚、欺騙等不善的法都會自行消滅，因為這些不善法消滅了，所以得到心的清凈。由於心清凈的緣故，就能超越聲聞（聽聞佛法而覺悟的人）、緣覺（通過觀察因緣而覺悟的人）的境界。』
【English Translation】 English version If a Bodhisattva firmly practices the ten wholesome actions without regression, does not generate anger in all actions, all ways, all times, and all places, and even practices the ten wholesome actions in dreams, without even temporarily engaging in the ten unwholesome actions. Subhuti! If someone possesses such characteristics, they are a non-regressing Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Subhuti! This non-regressing Bodhisattva Mahasattva, according to all the Dharma teachings they have heard and understood, will explain them truthfully to all sentient beings, enabling them to gain great benefit and joy. The Bodhisattva, through this Dharma giving, follows the desires and wishes of all sentient beings, universally fulfilling their aspirations. The Bodhisattva shares the Dharma they have realized with all sentient beings. Subhuti! If someone possesses such characteristics, they are a non-regressing Bodhisattva Mahasattva. Furthermore, Subhuti! This non-regressing Bodhisattva Mahasattva, upon hearing profound Dharma teachings, does not doubt or regret, but generates faith and understanding. This Bodhisattva at all times speaks with gentleness and kindness, has little drowsiness and sleep, their deportment in walking, standing, sitting, and lying down is complete, their senses are subdued and tranquil, free from all disturbances, they walk without haste, placing their feet flat on the ground, walking slowly and peacefully, looking at the ground as they walk, and the places they go are free from faults. Also, Subhuti! The clothes and bedding worn by this non-regressing Bodhisattva Mahasattva are pure, fragrant, and clean, without any defilement, their body is peaceful, free from all sickness and afflictions. Moreover, there are eighty thousand kinds of large and small insects in the human body, but there are no such insects in the Bodhisattva's body. Why is that? Because the Bodhisattva's wholesome roots surpass the world, growing extensively, and as their wholesome roots grow, the Bodhisattva attains purity of body, and when the body is pure, the mind is also pure. Subhuti asked the Buddha, 'World Honored One! What is called the purity of a Bodhisattva's mind?' The Buddha said, 'Subhuti! As the Bodhisattva's wholesome roots grow, all deceitful, deceptive, and other unwholesome dharmas will naturally cease, and because these unwholesome dharmas cease, they attain purity of mind. Because of the purity of mind, they can surpass the realms of Sravakas (those who awaken by hearing the Dharma) and Pratyekabuddhas (those who awaken through observing conditions).'
，如是名為菩薩心清凈。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，遠離貪愛無慳嫉心，不求世間名聞利養，不樂多畜飲食衣服臥具醫藥及余資具，而但愛樂甚深正法，于深法門能一心聽不生驚怖，智慧堅固諦信諦受，隨所聞法皆與般若波羅蜜多相應。菩薩因般若波羅蜜多故，乃至世間一切種事，而不見有與般若波羅蜜多不相應者，皆悉安住實相法中。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！有諸惡魔來菩薩所，化作八大地獄，一一地獄，其中各有百千萬數不退轉菩薩，魔作是言：『汝今當知，此諸菩薩皆是住不退轉者，如來一一已為授記，今還生此大地獄中。汝今亦復如是住不退轉地，如來已為授記，汝亦當生此大地獄。汝今若能悔是心者，當得不墮地獄轉生天上。』須菩提！若菩薩聞是語已，心不動轉即作是念：『若不退轉菩薩摩訶薩墮地獄者，無有是處。我今覺知斯為魔事。』須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！有諸惡魔化沙門相，來菩薩所作如是言：『汝先所聞可讀誦者，皆不真實非佛所說，汝應悔舍勿復受持。汝今若能悔先所聞，我當常時來詣汝所，以我所聞共
【現代漢語翻譯】 現代漢語譯本：像這樣，就稱為菩薩心清凈。須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩（偉大的菩薩）。 現代漢語譯本：再者，須菩提！那些不退轉的菩薩摩訶薩，遠離貪愛，沒有慳吝嫉妒之心，不追求世間的名聲、利益和供養，不貪圖積蓄過多的飲食、衣服、臥具、醫藥以及其他資具，而只是喜愛甚深的佛法，對於深奧的法門能夠一心聽聞而不感到驚恐，智慧堅定，真實地相信和接受，所聽聞的法都與般若波羅蜜多（以智慧到達彼岸）相應。菩薩因為般若波羅蜜多的緣故，乃至世間一切事物，都認為沒有與般若波羅蜜多不相應的，都安住在實相法中。須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩。 現代漢語譯本：再者，須菩提！有些惡魔來到菩薩那裡，變化成八大地獄，每一個地獄中都有成百上千萬的不退轉菩薩，魔說：『你現在應當知道，這些菩薩都是安住于不退轉的，如來（佛）已經一一為他們授記，現在卻還生在這大地獄中。你現在也同樣安住于不退轉地，如來已經為你授記，你也應當會生在這大地獄中。你現在如果能夠懺悔這個想法，就能夠不墮地獄而轉生到天上。』須菩提！如果菩薩聽到這些話后，心不為所動，就想：『如果說不退轉的菩薩摩訶薩會墮入地獄，這是不可能的。我現在知道這是魔的伎倆。』須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩。 現代漢語譯本：再者，須菩提！有些惡魔變化成沙門（出家人）的模樣，來到菩薩那裡說：『你先前所聽聞可以讀誦的，都不是真實的，不是佛所說的，你應該懺悔捨棄，不要再受持。你現在如果能夠懺悔先前所聽聞的，我就會常常來到你這裡，把我所聽聞的與你一起分享。』
【English Translation】 English version: Thus, this is called a Bodhisattva's pure mind. Subhuti! If someone possesses such characteristics, they are considered an Avinivartanīya Bodhisattva Mahasattva (a great Bodhisattva who does not regress). English version: Furthermore, Subhuti! Those Avinivartanīya Bodhisattva Mahasattvas are free from greed and attachment, have no miserly or jealous thoughts, do not seek worldly fame, gain, or offerings, do not delight in accumulating excessive food, clothing, bedding, medicine, or other necessities, but only love the profound Dharma. They can listen to the profound teachings with a focused mind without being frightened. Their wisdom is firm, and they truly believe and accept the teachings. All the teachings they hear are in accordance with Prajnaparamita (the perfection of wisdom). Because of Prajnaparamita, Bodhisattvas see that even all worldly matters are not separate from Prajnaparamita, and they all abide in the reality of Dharma. Subhuti! If someone possesses such characteristics, they are considered an Avinivartanīya Bodhisattva Mahasattva. English version: Furthermore, Subhuti! Some evil demons come to the Bodhisattvas, transforming into the eight great hells. In each hell, there are hundreds of millions of Avinivartanīya Bodhisattvas. The demons say: 'You should know that these Bodhisattvas are all abiding in non-regression. The Tathagata (Buddha) has already given them predictions, but now they are still born in these great hells. You are also abiding in the state of non-regression, and the Tathagata has already given you a prediction, so you will also be born in these great hells. If you can now repent of this thought, you will not fall into hell and will be reborn in heaven.' Subhuti! If the Bodhisattva hears these words and their mind does not waver, they will think: 'It is impossible for an Avinivartanīya Bodhisattva Mahasattva to fall into hell. I now know that this is the work of demons.' Subhuti! If someone possesses such characteristics, they are considered an Avinivartanīya Bodhisattva Mahasattva. English version: Furthermore, Subhuti! Some evil demons transform into the appearance of Shramanas (monastics), come to the Bodhisattvas, and say: 'What you have previously heard and can recite is not true, and it was not spoken by the Buddha. You should repent and abandon it, and no longer uphold it. If you can now repent of what you have previously heard, I will always come to you and share what I have heard with you.'
相習誦，我所聞者真是佛說。』若菩薩聞是說已心動轉者，當知是菩薩未從諸佛得授阿耨多羅三藐三菩提記，未能安住不退轉性。若有菩薩聞是說已，心不動轉住法實相，不生不滅不起不作，其心堅固不隨他語。譬如漏盡阿羅漢現前證法實相，不生不滅不起不作，不隨他語，不為惡魔所能動轉。菩薩亦然，已得安住不退轉者，不為聲聞、緣覺法門而能動轉，終不取證聲聞、緣覺之果，決定趣求阿耨多羅三藐三菩提成就一切智，安住不退轉性。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！有諸惡魔來菩薩所，作如是言：『汝所修行是輪迴行，非菩薩行。汝今宜應于現生中盡苦邊際、取證涅盤，勿復於是生死法中受諸苦惱。汝今若不此生盡苦取涅盤樂，何能更受後世身耶？』須菩提！若菩薩聞是說已，覺知魔事心無動轉，其魔即時復作是言：『汝豈不見彼諸菩薩摩訶薩眾，各各于其兢伽沙數劫中親近諸佛，以其飲食衣服臥具醫藥供養兢伽沙數諸佛世尊，于諸佛所修持梵行，敬事諸佛聽受正法，為菩提故於諸佛所，請問菩薩所行道法，應云何住？云何行？云何學？隨其所應，諸佛為說，菩薩當如是住，如是行，如是學。是諸菩薩隨諸佛教，如理修行求一切智。如是勤行尚不能得，況復汝今
【現代漢語翻譯】 現代漢語譯本：他們互相學習誦讀，並認為我所聽聞的確實是佛陀所說。如果菩薩聽了這些話後心生動搖，就應當知道這位菩薩尚未從諸佛那裡得到阿耨多羅三藐三菩提（無上正等正覺）的授記，未能安住于不退轉的境界。如果菩薩聽了這些話后，內心不為所動，安住於法的真實相，即不生不滅、不起不作的境界，他的心就會非常堅定，不被他人的言語所動搖。就像漏盡的阿羅漢（已斷除煩惱的聖者）親身證悟法的真實相，處於不生不滅、不起不作的狀態，不被他人的言語所動搖，也不會被惡魔所動搖。菩薩也是如此，已經安住于不退轉境界的菩薩，不會被聲聞（聽聞佛法而得解脫者）、緣覺（通過觀察因緣而得解脫者）的法門所動搖，最終不會證得聲聞、緣覺的果位，而是決定追求阿耨多羅三藐三菩提，成就一切智慧，安住于不退轉的境界。須菩提！如果有人具足這樣的特徵，他就是不退轉的菩薩摩訶薩（大菩薩）。 再者，須菩提！有些惡魔會來到菩薩面前，這樣說：『你所修行的只是輪迴之行，不是菩薩的修行。你現在應該在今生就結束痛苦，證得涅槃（寂滅），不要再在這生死輪迴中遭受各種苦惱。如果你今生不結束痛苦，證得涅槃的快樂，又怎麼能再受來世的身體呢？』須菩提！如果菩薩聽了這些話后，覺察到這是魔的干擾，內心不為所動，那麼魔就會立刻又說：『你難道沒看到那些菩薩摩訶薩們，他們各自在恒河沙數劫中親近諸佛，用飲食、衣服、臥具、醫藥供養恒河沙數諸佛世尊，在諸佛那裡修行梵行（清凈的行為），恭敬侍奉諸佛，聽受正法，爲了菩提（覺悟）的緣故，在諸佛那裡請問菩薩所修行的道法，應該如何安住？如何修行？如何學習？諸佛會根據他們的情況，為他們開示，菩薩應當這樣安住，這樣修行，這樣學習。這些菩薩們遵循諸佛的教導，如理修行，求得一切智慧。他們如此勤奮修行尚且不能得到，更何況你現在呢？』
【English Translation】 English version: They practice reciting together, believing that what I have heard is indeed spoken by the Buddha. If a Bodhisattva's mind wavers upon hearing this, it should be known that this Bodhisattva has not yet received the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment) from the Buddhas, and has not been able to abide in the state of non-retrogression. If a Bodhisattva, upon hearing this, does not waver in mind, but abides in the true nature of Dharma, which is neither arising nor ceasing, neither originating nor acting, his mind will be firm and not swayed by the words of others. Just like an Arhat (one who has attained enlightenment) who has exhausted all outflows, directly realizes the true nature of Dharma, which is neither arising nor ceasing, neither originating nor acting, is not swayed by the words of others, and cannot be moved by evil demons. A Bodhisattva is also like this; one who has already abided in the state of non-retrogression will not be swayed by the teachings of Sravakas (those who attain enlightenment through hearing the teachings) or Pratyekabuddhas (those who attain enlightenment through their own understanding), and will ultimately not attain the fruit of Sravakas or Pratyekabuddhas, but will resolutely seek Anuttara-samyak-sambodhi, achieve all wisdom, and abide in the state of non-retrogression. Subhuti! If someone possesses such characteristics, they are a non-retrogressing Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Subhuti! Some evil demons come to the Bodhisattva and say: 'What you are practicing is the practice of Samsara (cycle of birth and death), not the practice of a Bodhisattva. You should now end suffering in this very life and attain Nirvana (liberation), and not suffer various afflictions in this cycle of birth and death. If you do not end suffering and attain the bliss of Nirvana in this life, how can you receive a body in the next life?' Subhuti! If the Bodhisattva, upon hearing this, realizes that it is the work of a demon and does not waver in mind, then the demon will immediately say: 'Have you not seen those Bodhisattva Mahasattvas, each of whom has been close to the Buddhas for countless kalpas (eons) like the sands of the Ganges, offering food, clothing, bedding, and medicine to countless Buddhas, practicing pure conduct (Brahmacarya) in the presence of the Buddhas, respectfully serving the Buddhas, listening to the true Dharma, and for the sake of Bodhi (enlightenment), asking the Buddhas about the path of practice of a Bodhisattva, how should one abide? How should one practice? How should one learn? According to their circumstances, the Buddhas would explain to them, and the Bodhisattvas should abide in this way, practice in this way, and learn in this way. These Bodhisattvas follow the teachings of the Buddhas, practice according to the Dharma, and seek all wisdom. Even with such diligent practice, they are still unable to attain it, how much less so you now?'
云何能得阿耨多羅三藐三菩提耶？』須菩提！若菩薩聞是說已，覺知魔事心無動轉，其魔即時復化作彼諸苾芻眾，住菩薩前，魔作是言：『此等苾芻皆是漏盡阿羅漢，先發道意各各為求阿耨多羅三藐三菩提而不能得，今還取證如是阿羅漢果，況復汝今云何能得阿耨多羅三藐三菩提耶？』須菩提！是菩薩聞是說已，無所動轉不生異想，而能覺知斯為魔事，即作是念：『若菩薩摩訶薩隨諸佛教如理修學如實安住，諸有所作應諸波羅蜜多，不離是道、不離是念，若不得一切智者，無有是處。』菩薩作是思惟已，其心決定轉復堅固，而諸惡魔不得其便。是菩薩覺知如是諸魔事已，于彼所聞而無所失。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，于諸法中不作色想、不生色想，不作受、想、行、識想，不生受、想、行、識想。何以故？是菩薩了知諸法自相空故，於一切法畢竟無所得、無作無生，于諸法中得無生忍。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！有諸惡魔化苾芻相，來菩薩所作如是言：『當知一切智同彼虛空，無所生、無所成、無所得法、無所用法、無知者、無證者、無得法者、無用法者，如是觀一切智同虛空已，汝所趣
【現代漢語翻譯】 現代漢語譯本：『如何才能證得阿耨多羅三藐三菩提（無上正等正覺）呢？』須菩提！如果菩薩聽到這些話后，覺察到這是魔事，內心不為所動，那麼魔立刻會幻化成那些比丘眾，站在菩薩面前，魔會說：『這些比丘都是已經斷盡煩惱的阿羅漢（已證得無學果位的聖人），他們先前也發願要追求阿耨多羅三藐三菩提，但最終未能證得，現在反而證得了阿羅漢果。更何況你現在，又怎麼可能證得阿耨多羅三藐三菩提呢？』須菩提！這位菩薩聽到這些話后，內心不會動搖，也不會產生其他想法，而是能覺察到這是魔事，他會這樣想：『如果菩薩摩訶薩（大菩薩）遵循諸佛的教誨，如理修學，如實安住，所作所為都符合波羅蜜多（到達彼岸的方法），不離此道，不離此念，如果不能證得一切智（佛的智慧），那是沒有道理的。』菩薩這樣思考後，他的心會更加堅定，而那些惡魔就無法得逞。這位菩薩覺察到這些魔事後，對於他所聽到的那些話，不會有任何損失。須菩提！如果有人具足這樣的特徵，那就是不退轉的菩薩摩訶薩。 『再者，須菩提！這位不退轉的菩薩摩訶薩，在諸法（一切事物）中，不會執著於色想（對物質的執著），也不會產生色想；不會執著于受、想、行、識想（對感受、思想、行為、意識的執著），也不會產生受、想、行、識想。為什麼呢？因為這位菩薩了知諸法自性本空，對於一切法，畢竟無所得、無作無生，在諸法中證得無生法忍（對諸法不生不滅的真理的領悟）。須菩提！如果有人具足這樣的特徵，那就是不退轉的菩薩摩訶薩。 『再者，須菩提！有些惡魔會幻化成比丘的形象，來到菩薩面前，說這樣的話：『你要知道，一切智（佛的智慧）如同虛空一樣，無所生、無所成、無所得法、無所用法、沒有知者、沒有證者、沒有得法者、沒有用法者。像這樣觀察一切智如同虛空之後，你所追求的』
【English Translation】 English version: 『How can one attain Anuttara-samyak-sambodhi (supreme perfect enlightenment)?』 Subhuti! If a Bodhisattva, upon hearing these words, recognizes them as demonic acts and remains unmoved in mind, then the demon will immediately transform into those Bhikshu (monk) assemblies, standing before the Bodhisattva. The demon will say: 『These Bhikshus are all Arhats (enlightened beings who have attained Nirvana) who have exhausted their outflows. They initially aspired to seek Anuttara-samyak-sambodhi but failed to attain it. Now, they have instead attained the fruit of Arhatship. How much more so for you, how can you possibly attain Anuttara-samyak-sambodhi?』 Subhuti! Upon hearing these words, the Bodhisattva remains unmoved, does not generate any other thoughts, and is able to recognize this as a demonic act. He thinks: 『If a Bodhisattva Mahasattva (great Bodhisattva) follows the teachings of all Buddhas, practices according to the Dharma, abides in reality, and acts in accordance with the Paramitas (perfections), without deviating from this path or this thought, if he does not attain all-knowing wisdom (Buddha's wisdom), there is no such possibility.』 After the Bodhisattva thinks in this way, his mind becomes resolute and even more firm, and the evil demons cannot take advantage of him. Having recognized these demonic acts, the Bodhisattva does not lose anything from what he has heard. Subhuti! If one possesses such characteristics, he is a non-retrogressing Bodhisattva Mahasattva. 『Furthermore, Subhuti! This non-retrogressing Bodhisattva Mahasattva, in all dharmas (all phenomena), does not create a perception of form, nor does he generate a perception of form; he does not create a perception of feeling, thought, volition, or consciousness, nor does he generate a perception of feeling, thought, volition, or consciousness. Why is this so? Because this Bodhisattva understands that the self-nature of all dharmas is empty, and in all dharmas, there is ultimately nothing to be attained, nothing to be created, and nothing to be born. In all dharmas, he attains the patience of non-origination (understanding of the truth that all dharmas are neither born nor die). Subhuti! If one possesses such characteristics, he is a non-retrogressing Bodhisattva Mahasattva. 『Furthermore, Subhuti! Some evil demons will transform into the appearance of Bhikshus and come to the Bodhisattva, saying: 『You should know that all-knowing wisdom (Buddha's wisdom) is like space, without origination, without accomplishment, without attainable dharmas, without usable dharmas, without a knower, without a witness, without an attainer of dharmas, without a user of dharmas. Having observed all-knowing wisdom as being like space, what you are pursuing』
求為無義利。若有人言得阿耨多羅三藐三菩提者，當知彼說是為魔事非佛所說。』須菩提！彼菩薩聞是說已即起是念：『今此說者令我遠離一切智果，是為魔事。』菩薩即時起堅固心、無動心、無壞心，彼諸魔眾不得其便。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，為求一切智故，不隨聲聞、緣覺地轉。是菩薩若欲入初禪、二禪、三禪、四禪諸定，於是諸定心轉調柔隨意能入，雖入是諸定而不隨禪生還取欲界法。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，不著世間名聞利養，亦不愛樂稱揚讚歎，于諸眾生心無恚礙，常于眾生起利樂心，若來若去若動若止，心不散亂威儀具足，菩薩雖覆在家不著諸欲，于諸欲境不生愛樂，設受諸欲常生怖畏。譬如有人經過險難多諸賊盜，于險難中雖有飲食常生怖畏，但念何時過斯險難？彼不退轉菩薩摩訶薩亦復如是。雖覆在家受諸欲境，而常覺知諸欲過失為眾苦本，不生愛樂常所怖畏而生厭舍，不以邪命非法自活，寧失身命于諸眾生而不損惱。何以故？在家菩薩是名正士，亦名大丈夫，亦名可愛士夫，亦名最上士夫，亦名善相士夫，亦名士夫中仙，亦名吉祥士夫，亦
【現代漢語翻譯】 現代漢語譯本：『如果有人說爲了無意義和無利益而追求，如果有人說他已經獲得了阿耨多羅三藐三菩提（無上正等正覺），你應該知道，那個人說的是魔事，不是佛陀所說的。』須菩提！那位菩薩聽到這種說法后，會立刻產生這樣的想法：『現在這個說法讓我遠離一切智慧的果實，這是魔事。』菩薩會立刻生起堅定的心、不動搖的心、不壞滅的心，那些魔眾就無法得逞。須菩提！如果有人具備這樣的特徵，他就是不退轉的菩薩摩訶薩（大菩薩）。 『再者，須菩提！那位不退轉的菩薩摩訶薩，爲了追求一切智慧，不會跟隨聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而悟道者）的境界而轉。這位菩薩如果想要進入初禪、二禪、三禪、四禪等禪定，對於這些禪定，他的心能夠隨意調柔地進入，雖然進入這些禪定，卻不會因為禪定而轉生到欲界。須菩提！如果有人具備這樣的特徵，他就是不退轉的菩薩摩訶薩。 『再者，須菩提！那位不退轉的菩薩摩訶薩，不執著於世間的名聲、利益和供養，也不喜愛稱讚和讚揚，對於一切眾生心中沒有嗔恨和障礙，常常對眾生生起利益和快樂的心。無論來去、動靜，他的心都不會散亂，威儀具足。菩薩即使在家，也不會執著于各種慾望，對於慾望的境界不會產生愛戀，即使接受各種慾望，也常常感到恐懼。譬如有人經過充滿危險和盜賊的地方，在危險中即使有食物，也常常感到恐懼，只想著什麼時候才能度過這個危險。那位不退轉的菩薩摩訶薩也是如此。即使在家中接受各種慾望的境界，也常常覺知到各種慾望的過失，是眾苦的根本，不會產生愛戀，常常感到恐懼而生厭離，不會用不正當的手段來維持生活，寧願失去生命也不會損害眾生。為什麼呢？在家的菩薩被稱為正士，也稱為大丈夫，也稱為可愛士夫，也稱為最上士夫，也稱為善相士夫，也稱為士夫中的仙人，也稱為吉祥士夫，也
【English Translation】 English version: 'If someone says they are striving for what is meaningless and without benefit, and if someone says they have attained Anuttara-samyak-sambodhi (supreme perfect enlightenment), you should know that person is speaking of demonic matters, not what the Buddha taught.' Subhuti! When that Bodhisattva hears such a teaching, they will immediately think: 'This teaching is causing me to stray from the fruit of all wisdom; this is a demonic matter.' The Bodhisattva will immediately generate a firm mind, an unmoving mind, and an indestructible mind, and those demonic forces will not be able to take advantage. Subhuti! If someone possesses such characteristics, they are a Bodhisattva-Mahasattva (great Bodhisattva) who will not regress. 'Furthermore, Subhuti! That Bodhisattva-Mahasattva who does not regress, in order to seek all wisdom, does not follow the path of the Sravakas (those who attain enlightenment by hearing the Dharma) or Pratyekabuddhas (those who attain enlightenment through their own efforts). If this Bodhisattva wishes to enter the first Dhyana, second Dhyana, third Dhyana, or fourth Dhyana, their mind can enter these states of meditation with ease and flexibility. Although they enter these states of meditation, they do not return to the desire realm because of these meditations. Subhuti! If someone possesses such characteristics, they are a Bodhisattva-Mahasattva who will not regress. 'Furthermore, Subhuti! That Bodhisattva-Mahasattva who does not regress is not attached to worldly fame, gain, or offerings, nor do they enjoy praise and adulation. They have no hatred or obstruction in their hearts towards all beings, and they constantly generate a mind of benefit and joy for all beings. Whether coming or going, moving or still, their mind is not scattered, and their demeanor is complete. Even if the Bodhisattva is at home, they are not attached to desires, and they do not generate love for the objects of desire. Even if they experience desires, they are constantly fearful. For example, if someone passes through a dangerous place with many thieves, even if there is food in that dangerous place, they are constantly fearful, only thinking about when they can pass through this danger. That Bodhisattva-Mahasattva who does not regress is also like this. Even if they experience the objects of desire at home, they are constantly aware of the faults of desires, that they are the root of all suffering. They do not generate love, but are constantly fearful and generate aversion, and they do not live by improper means. They would rather lose their life than harm any living being. Why is this? A Bodhisattva at home is called a righteous person, also called a great person, also called a lovable person, also called the most excellent person, also called a person of good qualities, also called a sage among people, also called an auspicious person, also
名士夫中眾色蓮華，亦名士夫中白蓮華，亦名士夫正知者，亦名人中龍，亦名人中師子，亦名調御者。菩薩雖覆在家而能成就種種功德，常樂利樂一切眾生，菩薩以其般若波羅蜜多力故，獲得一切勝相成就。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，於一切時有執金剛大藥叉主常隨衛護，不令非人伺得其便。是菩薩心不散亂威儀寂靜，諸根具足無所缺減，人中牛王諸相圓滿，修賢善行常行正法，不以世間邪幻咒術藥草等事引接於人，不為他人占相所有，若吉祥事不吉祥事，亦不與人占相世間男女生長如是相如是事若善若惡，亦復不于女人而生敬愛，常修凈命不邪命活，遠離一切鬥戰諍訟，不壞正見戒行具足。菩薩于諸惡法不自所作、不勸他作，於一切時離諸過失。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，於一切時不說世間種種雜事，所謂不說王事，不說盜賊事，不說軍眾事，不說戰陣事，不說國城聚落方處等事，不說父母親族男女等事，不說園林臺觀池沼諸悅意事，不說龍神夜叉鬼魅非人等事，不說飲食衣服香華瓔珞莊嚴等事，不說歌舞倡伎嬉戲等事，不說大海洲渚江河等事，不說諸異生事。菩
【現代漢語翻譯】 現代漢語譯本：在名士之中，他們如同各種顏色的蓮花，也如同白蓮花，他們是具有正知的人，是人中的龍，是人中的獅子，也是調御者（指能夠調伏自己和他人的人）。菩薩即使在家，也能成就各種功德，常常樂於利益一切眾生。菩薩憑藉般若波羅蜜多（智慧到彼岸）的力量，獲得一切殊勝的成就。須菩提！如果有人具足這樣的相貌，就是不退轉的菩薩摩訶薩（大菩薩）。 再者，須菩提！那些不退轉的菩薩摩訶薩，在任何時候都有執金剛大藥叉主（手持金剛杵的大夜叉神）常常隨身衛護，不讓非人（指鬼神等）有機可乘。這位菩薩心不散亂，威儀寂靜，諸根（眼、耳、鼻、舌、身、意）完好無缺，是人中的牛王，各種相貌圓滿，修習賢善的行為，常常奉行正法，不以世間的邪幻咒術、藥草等事來引誘他人，不為他人占卜吉兇，也不為他人占卜世間男女的生長情況，以及善惡之事。他們也不會對女人產生愛慕之情，常常修持清凈的生活，不以不正當的手段謀生，遠離一切爭鬥訴訟，不破壞正見，戒行圓滿。菩薩對於各種惡法，自己不做，也不勸他人做，在任何時候都遠離各種過失。須菩提！如果有人具足這樣的相貌，就是不退轉的菩薩摩訶薩。 再者，須菩提！那些不退轉的菩薩摩訶薩，在任何時候都不說世間的各種雜事，所謂不說王事，不說盜賊事，不說軍隊的事，不說戰爭的事，不說國家、城市、村落、地方等事，不說父母、親族、男女等事，不說園林、樓臺、池塘等令人愉悅的事，不說龍神、夜叉、鬼魅、非人等事，不說飲食、衣服、香花、瓔珞、裝飾等事，不說歌舞、戲曲、嬉戲等事，不說大海、島嶼、江河等事，不說各種凡夫俗子的事。菩
【English Translation】 English version: Among noble beings, they are like lotuses of various colors, also like white lotuses. They are those with right knowledge, dragons among humans, lions among humans, and also tamers (referring to those who can tame themselves and others). Even while living at home, Bodhisattvas can achieve various merits, always delighting in benefiting all sentient beings. Bodhisattvas, through the power of Prajna Paramita (wisdom reaching the other shore), attain all supreme accomplishments. Subhuti! If someone possesses such characteristics, they are a non-retrogressing Bodhisattva Mahasattva (great Bodhisattva). Furthermore, Subhuti! Those non-retrogressing Bodhisattva Mahasattvas are always protected by the Vajrapani Yaksha chief (a great Yaksha deity holding a vajra), who constantly guards them, preventing non-humans (referring to ghosts and deities) from taking advantage. This Bodhisattva's mind is not scattered, their demeanor is peaceful, their senses (eyes, ears, nose, tongue, body, mind) are complete and without deficiency. They are the bull king among humans, with all characteristics perfected. They cultivate virtuous actions, always practice the righteous Dharma, and do not use worldly deceptive spells, herbs, or other such things to entice others. They do not divine for others about good or bad fortune, nor do they divine about the growth of worldly men and women, or about good or evil matters. They also do not develop affection for women, always maintaining a pure life, not making a living through improper means, staying away from all disputes and litigations, not destroying right views, and being complete in precepts. Bodhisattvas do not commit evil deeds themselves, nor do they encourage others to do so, and at all times they are free from all faults. Subhuti! If someone possesses such characteristics, they are a non-retrogressing Bodhisattva Mahasattva. Furthermore, Subhuti! Those non-retrogressing Bodhisattva Mahasattvas, at all times, do not speak of various worldly matters. That is, they do not speak of royal affairs, do not speak of thieves, do not speak of armies, do not speak of battles, do not speak of countries, cities, villages, or places, do not speak of parents, relatives, men, or women, do not speak of gardens, terraces, ponds, or other pleasing things, do not speak of dragons, gods, yakshas, ghosts, non-humans, do not speak of food, clothing, incense, flowers, necklaces, or decorations, do not speak of singing, dancing, acting, or playing, do not speak of oceans, islands, rivers, or other such things, and do not speak of the affairs of various ordinary beings. Bodhi
薩不說如是世間種種雜事，但樂宣說蘊、處、界等與般若波羅蜜多相應諸法。常不離一切智如理作意，常樂正法不樂非法，樂和諍訟不樂讒謗，樂近善友不樂怨惡，樂說利益語不說無義語，樂生他方清凈佛剎親近諸佛如來，瞻禮恭敬尊重供養，常得見佛不暫遠離。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！當知不退轉菩薩摩訶薩，多從欲界、色界諸天命終，而來生此閻浮提中。當知是菩薩少生邊地，設復生者亦在大國，明解世間經書伎術，工巧等事無不通達。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，不自生疑：『我是不退轉者？我非不退轉者？』菩薩于其自地所證法中決定無疑。譬如須陀洹人于自地中證所得果決定無疑。須菩提！不退轉菩薩摩訶薩亦復如是，自所證法已得安住，決定不退無復生疑，隨諸魔事悉能覺知，覺已不隨。須菩提！又如有人造無間罪常生疑懼，乃至命盡，不能捨離如是罪心。彼不退轉菩薩摩訶薩亦復如是，已得安住不退轉性，于其自地所證法中，決定堅固無所退失，不為世間天、人、阿修羅等而能動轉。隨諸魔事悉能覺知，覺已不隨，乃至轉身亦復不疑更發聲聞、緣覺之心，乃至轉身亦復不疑
【現代漢語翻譯】 現代漢語譯本：薩里子不談論世間各種雜事，只喜歡宣說與般若波羅蜜多相應的蘊（五蘊，即色、受、想、行、識）、處（十二處，即眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）、界（十八界，即六根、六塵、六識）等法。他常常不離開一切智（佛的智慧）的如理作意（如實地思惟），常常喜歡正法而不喜歡非法，喜歡和解爭訟而不喜歡讒言誹謗，喜歡親近善友而不喜歡怨恨惡人，喜歡說利益的話而不說沒有意義的話，喜歡往生到其他清凈的佛剎親近諸佛如來，瞻仰禮拜、恭敬尊重、供養諸佛，常常能夠見到佛而不暫時離開。須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩（大菩薩）。 「再者，須菩提！應當知道不退轉的菩薩摩訶薩，大多從欲界（六慾天）諸天命終，而來生到這個閻浮提（我們所居住的娑婆世界）中。應當知道這位菩薩很少出生在邊地，即使出生也會在大國，明瞭世間的經書、技藝、工巧等事，沒有不通達的。須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩。 「再者，須菩提！這位不退轉的菩薩摩訶薩，不會自己生起疑惑：『我是不退轉的嗎？我不是不退轉的嗎？』菩薩對於自己所證得的法，決定無疑。譬如須陀洹（小乘初果）的人，對於自己所證得的果位決定無疑。須菩提！不退轉的菩薩摩訶薩也是這樣，對於自己所證得的法已經安住，決定不會退轉，不會再生起疑惑，對於各種魔事都能夠覺知，覺知后不會隨順。須菩提！又如有人造了無間罪（五逆重罪），常常生起疑懼，乃至生命結束，都不能捨離這樣的罪心。這位不退轉的菩薩摩訶薩也是這樣，已經安住于不退轉的性質，對於自己所證得的法，決定堅固不會退失，不會被世間的天、人、阿修羅等所動搖。對於各種魔事都能夠覺知，覺知后不會隨順，乃至轉身也不會懷疑會發起聲聞（小乘）或緣覺（中乘）之心，乃至轉身也不會懷疑。
【English Translation】 English version: Sariputra does not speak of the various worldly affairs, but delights in expounding the dharmas corresponding to Prajnaparamita, such as the skandhas (five aggregates: form, feeling, perception, mental formations, and consciousness), ayatanas (twelve sense bases: six sense organs and six sense objects), and dhatus (eighteen elements: six sense organs, six sense objects, and six consciousnesses). He constantly does not depart from the Tathata (suchness) of all-knowing wisdom, constantly delights in the Right Dharma and not in the non-Dharma, delights in reconciling disputes and not in slander, delights in being close to good friends and not in resentment, delights in speaking beneficial words and not meaningless words, delights in being born in other pure Buddha lands to be close to the Buddhas and Tathagatas, to behold, pay homage, respect, and make offerings, and is always able to see the Buddha without temporarily departing. Subhuti! If someone possesses such characteristics, they are a Bodhisattva Mahasattva (great Bodhisattva) who does not regress. Furthermore, Subhuti! You should know that a Bodhisattva Mahasattva who does not regress mostly dies from the heavens of the desire realm (six heavens of the desire realm) and is reborn in this Jambudvipa (the world we live in). You should know that this Bodhisattva is rarely born in borderlands, and if they are born, it will be in a great country, understanding worldly scriptures, arts, crafts, and other matters, without anything they do not comprehend. Subhuti! If someone possesses such characteristics, they are a Bodhisattva Mahasattva who does not regress. Furthermore, Subhuti! This Bodhisattva Mahasattva who does not regress does not doubt himself: 'Am I one who does not regress? Am I not one who does not regress?' The Bodhisattva has no doubt about the dharma they have realized in their own stage. For example, a Srotapanna (stream-enterer, the first stage of Arhatship) has no doubt about the fruit they have attained in their own stage. Subhuti! A Bodhisattva Mahasattva who does not regress is also like this, having already settled in the dharma they have realized, they are determined not to regress, and will not give rise to doubt again. They are able to perceive all demonic activities, and having perceived them, they do not follow them. Subhuti! It is also like a person who has committed an anantarika-karma (five heinous crimes) who constantly feels fear and anxiety, and even until the end of their life, they cannot abandon such a sinful mind. This Bodhisattva Mahasattva who does not regress is also like this, having already settled in the nature of non-regression, in the dharma they have realized in their own stage, they are determined and firm without regression, and cannot be moved by the world, gods, humans, asuras, etc. They are able to perceive all demonic activities, and having perceived them, they do not follow them, and even in the next life, they will not doubt that they will develop the mind of a Sravaka (Hearer, Hinayana) or Pratyekabuddha (Solitary Buddha, Middle Vehicle), and even in the next life, they will not doubt.
不得阿耨多羅三藐三菩提。何以故？菩薩已得不壞智、已住不壞心故。又，須菩提！若諸惡魔化作佛身，來菩薩所，作如是言：『汝當取證阿羅漢果，何用勤求阿耨多羅三藐三菩提耶？何以故？諸求阿耨多羅三藐三菩提者有菩提相，汝今無如是相，唐設其功終不可得。』是菩薩聞作是說，若於自心有異轉者，當知未從先佛如來、應供、正等正覺所而得授記，未能安住不退轉性。須菩提！若菩薩聞作是說，心無異轉，即作是念：『此為異相，非佛所說。是佛說者應無有異，當知皆是彼惡魔眾，化作佛身來住我前作如是說，意欲令我遠離阿耨多羅三藐三菩提。』菩薩作是念已，其魔即時伺不得便隱復魔身。須菩提！當知是菩薩已從先佛如來得授阿耨多羅三藐三菩提記，已能安住不退轉性。
「複次，須菩提！彼不退轉菩薩摩訶薩作是念：『我常護持過去現在諸佛正法，為菩提故勤行精進，為正法故不惜身命，以守護正法故，是即尊重恭敬諸佛法身。』須菩提！是菩薩摩訶薩而不但護過去現在諸佛正法，亦護未來諸佛正法。何以故？彼菩薩作是念：『我亦在於未來數中，亦當得授阿耨多羅三藐三菩提記，是故我當守護未來諸佛正法，縱經長時亦不懈怠，乃至不惜身命而不退轉。』須菩提！若有具足如是相者，是為不退
【現代漢語翻譯】 現代漢語譯本 不能證得阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為菩薩已經獲得了不壞的智慧，已經安住在不壞的心境中。還有，須菩提！如果那些惡魔化作佛的身相，來到菩薩面前，這樣說：『你應當去證得阿羅漢果，何必勤奮地追求阿耨多羅三藐三菩提呢？為什麼呢？那些追求阿耨多羅三藐三菩提的人有菩提的相狀，你現在沒有這樣的相狀，徒勞地努力最終也是不可能得到的。』這位菩薩聽到這樣的話，如果自己的心有任何動搖，應當知道他還沒有從過去的佛、如來、應供、正等正覺那裡得到授記，還不能安住在不退轉的境界。須菩提！如果菩薩聽到這樣的話，心沒有動搖，就應當這樣想：『這是虛假的相狀，不是佛所說的。佛所說的應該是沒有差異的，應當知道這些都是那些惡魔，化作佛的身相來到我面前這樣說，目的是想讓我遠離阿耨多羅三藐三菩提。』菩薩這樣想之後，那些魔立刻就找不到機會，隱藏起魔的身相。須菩提！應當知道這位菩薩已經從過去的佛、如來那裡得到了阿耨多羅三藐三菩提的授記，已經能夠安住在不退轉的境界。 再者，須菩提！那些不退轉的菩薩摩訶薩這樣想：『我常常護持過去、現在諸佛的正法，爲了菩提的緣故勤奮修行，爲了正法的緣故不惜身命，因為守護正法的緣故，這就是尊重恭敬諸佛的法身。』須菩提！這位菩薩摩訶薩不僅護持過去、現在諸佛的正法，也護持未來諸佛的正法。為什麼呢？這位菩薩這樣想：『我也在未來的眾生之中，也應當得到阿耨多羅三藐三菩提的授記，所以我也應當守護未來諸佛的正法，即使經過很長的時間也不懈怠，甚至不惜身命也不退轉。』須菩提！如果有人具足這樣的相狀，這就是不退轉的菩薩。
【English Translation】 English version They cannot attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). Why is that? Because the Bodhisattva has already obtained indestructible wisdom and dwells in an indestructible mind. Furthermore, Subhuti, if evil demons transform into the body of a Buddha and come to the Bodhisattva, saying, 'You should attain the Arhat fruit. Why diligently seek Anuttara-samyak-sambodhi? Why is that? Those who seek Anuttara-samyak-sambodhi have the marks of Bodhi, but you do not have such marks. Your efforts are in vain and ultimately unattainable.' If the Bodhisattva, upon hearing these words, has any change in their mind, know that they have not received a prediction from the past Buddhas, Tathagatas, Arhats, Samyak-sambuddhas, and are not yet able to dwell in the state of non-retrogression. Subhuti, if the Bodhisattva, upon hearing these words, has no change in their mind, they should think, 'These are false appearances, not what the Buddha has said. What the Buddha has said should be without difference. Know that these are all evil demons, transforming into the body of a Buddha, coming before me and saying these things, intending to make me turn away from Anuttara-samyak-sambodhi.' After the Bodhisattva thinks this, the demons immediately find no opportunity and conceal their demonic forms. Subhuti, know that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi from the past Buddhas, Tathagatas, and is already able to dwell in the state of non-retrogression. Moreover, Subhuti, those non-retrogressing Bodhisattva-Mahasattvas think, 'I always protect and uphold the true Dharma of the past and present Buddhas. For the sake of Bodhi, I diligently practice, and for the sake of the true Dharma, I do not spare my life. Because of protecting the true Dharma, this is respecting and revering the Dharma-body of all Buddhas.' Subhuti, this Bodhisattva-Mahasattva not only protects the true Dharma of the past and present Buddhas, but also protects the true Dharma of the future Buddhas. Why is that? This Bodhisattva thinks, 'I am also among the beings of the future, and I should also receive the prediction of Anuttara-samyak-sambodhi. Therefore, I should protect the true Dharma of the future Buddhas. Even after a long time, I will not be lazy, and I will not spare my life and will not regress.' Subhuti, if someone possesses such characteristics, they are a non-retrogressing Bodhisattva.
轉菩薩摩訶薩。
「複次，須菩提！彼不退轉菩薩摩訶薩，得聞如來、應供、正等正覺宣說正法，隨所聞已，不疑不悔深生信解。」
須菩提白佛言：「世尊！彼菩薩摩訶薩但聞佛所說法不生疑悔，亦聞余法不疑悔耶？」
佛告須菩提言：「彼菩薩摩訶薩設聞聲聞人所說諸法亦不疑悔。何以故？彼菩薩摩訶薩已得無生法忍，於一切法離諸疑悔，入諸法性住法平等。須菩提！若有具足如是相者，是為不退轉菩薩摩訶薩。須菩提！若菩薩摩訶薩成就如是等種種相者，當知是菩薩佛所護念，先佛如來、應供、正等正覺已為授記，而能決定堅固安住不退轉性。何以故？惡魔所作皆為異相。菩薩隨諸異相悉能覺知，覺已不隨，不為諸魔而能動轉。須菩提！以是相故汝當識知，是為不退轉菩薩摩訶薩。」
佛說佛母出生三法藏般若波羅蜜多經卷第十六 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十七
西天譯經三藏傳法大師賜紫臣施護奉 詔譯
空性品第十八
爾時，尊者須菩提復白佛言：「希有，世尊！彼不退轉菩薩摩訶薩乃能成就如是功德，又復世尊能善宣說諸菩薩摩訶薩無量無邊不退轉相。
【現代漢語翻譯】 現代漢語譯本 轉為菩薩摩訶薩（偉大的菩薩）。 『再者，須菩提！那些不退轉的菩薩摩訶薩，聽聞如來（佛的稱號）、應供（值得供養的人）、正等正覺（完全覺悟的人）宣說正法，隨所聽聞之後，不會疑惑也不會後悔，而是會深深地產生信仰和理解。』 須菩提問佛說：『世尊！那些菩薩摩訶薩只是聽聞佛所說的法而不產生疑惑和後悔，還是聽聞其他法也不疑惑後悔呢？』 佛告訴須菩提說：『那些菩薩摩訶薩即使聽聞聲聞人（佛的弟子）所說的各種法，也不會疑惑後悔。為什麼呢？因為那些菩薩摩訶薩已經獲得了無生法忍（對一切法不生不滅的真理的領悟），對於一切法都遠離了疑惑和後悔，進入了諸法的本性，安住在法的平等性中。須菩提！如果有人具足這樣的相，就是不退轉的菩薩摩訶薩。須菩提！如果菩薩摩訶薩成就了像這樣的種種相，應當知道這位菩薩受到佛的護念，過去的佛、如來、應供、正等正覺已經為他授記，並且能夠堅定地安住于不退轉的境界。為什麼呢？因為惡魔所做的一切都是虛假的表象。菩薩對於這些虛假的表象都能夠覺知，覺知之後不會隨之而動，不會被諸魔所動搖。須菩提！因為這些相，你應該知道，這就是不退轉的菩薩摩訶薩。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第十六 《佛說佛母出生三法藏般若波羅蜜多經》卷第十七 西天譯經三藏傳法大師賜紫臣施護奉詔譯 空性品第十八 這時，尊者須菩提又對佛說：『稀有啊，世尊！那些不退轉的菩薩摩訶薩竟然能夠成就這樣的功德，而且世尊您能夠善巧地宣說諸菩薩摩訶薩無量無邊的不退轉之相。』
【English Translation】 English version Turning into a Bodhisattva Mahasattva (a great Bodhisattva). 'Furthermore, Subhuti! Those non-retrogressing Bodhisattva Mahasattvas, upon hearing the Tathagata (the Buddha's title), the Arhat (worthy of offerings), the Samyak-sambuddha (perfectly enlightened one) expound the true Dharma, after hearing it, do not doubt or regret, but deeply generate faith and understanding.' Subhuti said to the Buddha: 'World Honored One! Do those Bodhisattva Mahasattvas only not doubt or regret upon hearing the Dharma spoken by the Buddha, or do they also not doubt or regret upon hearing other Dharmas?' The Buddha told Subhuti: 'Those Bodhisattva Mahasattvas, even if they hear the various Dharmas spoken by the Sravakas (Buddha's disciples), do not doubt or regret. Why? Because those Bodhisattva Mahasattvas have already attained the Anutpattika-dharma-kshanti (the acceptance of the truth that all dharmas are neither produced nor destroyed), they are free from doubt and regret regarding all dharmas, they have entered the nature of all dharmas, and they abide in the equality of dharmas. Subhuti! If someone possesses such characteristics, they are a non-retrogressing Bodhisattva Mahasattva. Subhuti! If a Bodhisattva Mahasattva achieves such various characteristics, it should be known that this Bodhisattva is protected by the Buddha, and the past Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas have already given them a prediction, and they are able to firmly abide in the state of non-retrogression. Why? Because all that is done by demons are false appearances. Bodhisattvas are able to perceive all these false appearances, and after perceiving them, they do not follow them, and they are not moved by the demons. Subhuti! Because of these characteristics, you should know that this is a non-retrogressing Bodhisattva Mahasattva.' The Sixteenth Fascicle of the 'Buddha Speaks the Prajnaparamita Sutra of the Three Dharmas Treasury, the Mother of Buddhas' The Seventeenth Fascicle of the 'Buddha Speaks the Prajnaparamita Sutra of the Three Dharmas Treasury, the Mother of Buddhas' Translated by the Tripitaka Master of the Western Heaven, the Purple-Robed Minister Shi Hu, under Imperial Decree Chapter Eighteen on Emptiness At that time, the Venerable Subhuti again said to the Buddha: 'It is rare, World Honored One! Those non-retrogressing Bodhisattva Mahasattvas are able to achieve such merits, and moreover, World Honored One, you are able to skillfully expound the immeasurable and boundless characteristics of non-retrogression of the Bodhisattva Mahasattvas.'
」
佛告須菩提言：「如是，如是！何以故？彼不退轉菩薩摩訶薩已能成就無邊智故。」
須菩提白佛言：「世尊！如佛所說，彼不退轉菩薩摩訶薩兢伽沙等不退轉相，是即顯示諸菩薩摩訶薩甚深勝相，甚深相者即般若波羅蜜多相。」
佛贊須菩提言：「善哉，善哉！須菩提！如是，如是！甚深相者即般若波羅蜜多相，般若波羅蜜多相者即是空義、無相、無愿、無生、無作、無性、無染、涅槃、寂靜等義。」
須菩提白佛言：「世尊！如佛所說甚深相者，但是空義乃至涅槃寂靜等義，非一切法義耶？」
佛言：「須菩提！一切法義亦即甚深相。何以故？色甚深，受、想、行、識甚深。云何名為色甚深？如如甚深故色甚深。云何名為受、想、行、識甚深？如如甚深故受、想、行、識甚深。須菩提！若無色是為色甚深，若無受、想、行、識是為受、想、行、識甚深。」
須菩提言：「希有，世尊！能以微妙方便，障色顯示涅槃，障受、想、行、識顯示涅槃。」
佛言：「須菩提！若菩薩摩訶薩於此甚深般若波羅蜜多相，如般若波羅蜜多住如是住，如般若波羅蜜多教如是學，如般若波羅蜜多行如是行。須菩提！菩薩摩訶薩能一日中如是思惟、如是觀察、如是修習、如是相應，是
【現代漢語翻譯】 現代漢語譯本 佛對須菩提說：『是這樣，是這樣！為什麼呢？因為那些不退轉的菩薩摩訶薩（菩薩中的大修行者）已經能夠成就無邊的智慧。』 須菩提對佛說：『世尊！正如佛所說，那些不退轉的菩薩摩訶薩，像恒河沙數一樣多的不退轉的相，這正是顯示諸菩薩摩訶薩甚深殊勝的相，這甚深的相就是般若波羅蜜多（以智慧到達彼岸）的相。』 佛讚歎須菩提說：『好啊，好啊！須菩提！是這樣，是這樣！這甚深的相就是般若波羅蜜多的相，般若波羅蜜多的相就是空（沒有實體）的意義、無相（沒有固定形態）、無愿（沒有執著）、無生（沒有產生）、無作（沒有造作）、無性（沒有自性）、無染（沒有污染）、涅槃（寂滅）、寂靜等等的意義。』 須菩提對佛說：『世尊！正如佛所說，這甚深的相，只是空的意義，乃至涅槃寂靜等等的意義，不是一切法的意義嗎？』 佛說：『須菩提！一切法的意義也就是甚深的相。為什麼呢？色（物質現象）是甚深的，受（感受）、想（思維）、行（意志）、識（意識）是甚深的。什麼叫做色甚深呢？因為如如（真如）甚深，所以色甚深。什麼叫做受、想、行、識甚深呢？因為如如甚深，所以受、想、行、識甚深。須菩提！如果沒有色，這就是色甚深；如果沒有受、想、行、識，這就是受、想、行、識甚深。』 須菩提說：『稀有啊，世尊！您能用如此微妙的方便，遮蔽色而顯示涅槃，遮蔽受、想、行、識而顯示涅槃。』 佛說：『須菩提！如果菩薩摩訶薩對於這甚深的般若波羅蜜多相，像般若波羅蜜多那樣安住，像般若波羅蜜多那樣教導就那樣學習，像般若波羅蜜多那樣修行就那樣實踐。須菩提！菩薩摩訶薩如果能一天之中這樣思惟、這樣觀察、這樣修習、這樣相應，那麼他所獲得的功德是不可思議的。』
【English Translation】 English version The Buddha said to Subhuti, 'So it is, so it is! Why is that? Because those Bodhisattva Mahasattvas (great beings on the path to enlightenment) who do not regress have already been able to achieve boundless wisdom.' Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, those Bodhisattva Mahasattvas who do not regress, with as many non-regressing characteristics as the sands of the Ganges, this is precisely showing the profound and supreme characteristics of all Bodhisattva Mahasattvas. These profound characteristics are the characteristics of Prajnaparamita (the perfection of wisdom).' The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! So it is, so it is! These profound characteristics are the characteristics of Prajnaparamita. The characteristics of Prajnaparamita are the meanings of emptiness (no inherent existence), no-form (no fixed shape), no-desire (no attachment), no-birth (no arising), no-action (no fabrication), no-self-nature (no inherent nature), no-defilement (no contamination), Nirvana (liberation), tranquility, and so on.' Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, these profound characteristics are only the meanings of emptiness, up to the meanings of Nirvana and tranquility, are they not the meanings of all dharmas (phenomena)?' The Buddha said, 'Subhuti! The meanings of all dharmas are also the profound characteristics. Why is that? Form (material phenomena) is profound, sensation (feeling), perception (thought), volition (will), and consciousness are profound. What is called form being profound? Because Suchness (Tathata) is profound, therefore form is profound. What is called sensation, perception, volition, and consciousness being profound? Because Suchness is profound, therefore sensation, perception, volition, and consciousness are profound. Subhuti! If there is no form, this is form being profound; if there is no sensation, perception, volition, and consciousness, this is sensation, perception, volition, and consciousness being profound.' Subhuti said, 'It is rare, World Honored One! You are able to use such subtle means to obscure form and reveal Nirvana, to obscure sensation, perception, volition, and consciousness and reveal Nirvana.' The Buddha said, 'Subhuti! If a Bodhisattva Mahasattva, regarding these profound characteristics of Prajnaparamita, dwells as Prajnaparamita dwells, learns as Prajnaparamita teaches, practices as Prajnaparamita practices. Subhuti! If a Bodhisattva Mahasattva can contemplate in this way, observe in this way, cultivate in this way, and be in accordance in this way for one day, the merits they obtain are inconceivable.'
菩薩摩訶薩一日所有功德，不可思議、不可稱量。
「須菩提！譬如世間有多欲人慾覺亦多，而於一時與端正女人共為期會，是時女人以余緣故障礙失期。須菩提！于汝意云何？彼多欲人當於是時為與何法相應？」
須菩提白佛言：「世尊！是人但與欲覺邪思而共相應。彼作是念：『我於何時當得此女而為集會？快哉相與嬉戲娛樂。』」
佛言：「須菩提！于汝意云何，彼人於一日中所起慾念而為多不？」
須菩提言：「甚多，世尊！」
佛言：「須菩提！菩薩摩訶薩亦復如是，於此甚深般若波羅蜜多法門，能一日中如是思惟、如是觀察、如是修習、如是相應者，能捨若干劫數輪迴苦惱，復得遠離諸退轉失，畢竟得成阿耨多羅三藐三菩提。何以故？須菩提！菩薩摩訶薩能一日中思惟修習般若波羅蜜多不離是念，與般若波羅蜜多相應，是菩薩一日所有最勝功德，過余菩薩于兢伽沙數劫中遠離般若波羅蜜多普於一切廣行佈施所有功德。
「複次，須菩提！若菩薩摩訶薩于兢伽沙數劫中遠離般若波羅蜜多，佈施供養須陀洹、斯陀含、阿那含、阿羅漢、緣覺、菩薩、如來、應供、正等正覺，不如菩薩能一日中於此甚深般若波羅蜜多法門，思惟修習如所說行，此所獲福無量無邊不可稱計。
【現代漢語翻譯】 現代漢語譯本 菩薩摩訶薩（偉大的菩薩）一日所擁有的功德，是不可思議、不可稱量的。 「須菩提（佛陀的弟子）！譬如世間有許多欲望強烈的人，他們的慾望念頭也很多，他們與一位美麗的女子約定在某個時間相會，但那位女子因為其他原因耽誤了約會。須菩提！你認為，那個慾望強烈的人在那時會與什麼樣的心理狀態相應呢？」 須菩提對佛說：「世尊！那個人只會與慾望的念頭和邪惡的思緒相應。他會想：『我什麼時候才能得到這個女子並與她交合？真想和她一起嬉戲玩樂。』」 佛說：「須菩提！你認為，那個人一天之中所產生的慾望念頭多不多呢？」 須菩提說：「非常多，世尊！」 佛說：「須菩提！菩薩摩訶薩也是如此，如果能在這甚深的般若波羅蜜多（智慧的完美）法門中，一天之中如此思維、如此觀察、如此修習、如此相應，就能捨棄若干劫的輪迴苦惱，並且能夠遠離一切退轉的危險，最終成就阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？須菩提！菩薩摩訶薩如果能一天之中思維修習般若波羅蜜多，不離這個念頭，與般若波羅蜜多相應，那麼這位菩薩一天所擁有的最殊勝的功德，超過其他菩薩在恒河沙數劫中遠離般若波羅蜜多，普遍對一切眾生廣行佈施所獲得的功德。 「再者，須菩提！如果菩薩摩訶薩在恒河沙數劫中遠離般若波羅蜜多，佈施供養須陀洹（入流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、緣覺（辟支佛）、菩薩、如來（佛）、應供（值得供養者）、正等正覺（完全覺悟者），都不如菩薩能一天之中在這甚深的般若波羅蜜多法門中，思維修習並按照所說的方式修行，這樣所獲得的福德是無量無邊、不可稱量的。」
【English Translation】 English version The merits of a Bodhisattva Mahasattva (a great Bodhisattva) for one day are inconceivable and immeasurable. 『Subhuti (a disciple of the Buddha)! Suppose there is a person in the world with many desires and many thoughts of desire. He makes an appointment to meet a beautiful woman at a certain time, but the woman misses the appointment due to other reasons. Subhuti! What do you think? What kind of mental state would that person be in at that time?』 Subhuti said to the Buddha, 『World Honored One! That person would only be associated with thoughts of desire and evil thoughts. He would think: 「When will I be able to get this woman and have intercourse with her? I really want to play and have fun with her.」』 The Buddha said, 『Subhuti! What do you think, are the thoughts of desire that that person generates in one day many or few?』 Subhuti said, 『Very many, World Honored One!』 The Buddha said, 『Subhuti! It is the same with a Bodhisattva Mahasattva. If they can, in this profound Dharma of Prajnaparamita (perfection of wisdom), think, observe, practice, and be in accordance with it in one day, they can abandon the suffering of countless kalpas of reincarnation, and be able to stay away from all dangers of regression, and ultimately achieve Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is that? Subhuti! If a Bodhisattva Mahasattva can think about and practice Prajnaparamita in one day, without leaving this thought, and be in accordance with Prajnaparamita, then the most supreme merit that this Bodhisattva possesses in one day exceeds the merit that other Bodhisattvas obtain by being away from Prajnaparamita for as many kalpas as the sands of the Ganges River, and by widely practicing giving to all beings.』 『Furthermore, Subhuti! If a Bodhisattva Mahasattva is away from Prajnaparamita for as many kalpas as the sands of the Ganges River, and gives offerings to Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), Pratyekabuddhas (solitary realizers), Bodhisattvas, Tathagatas (Buddhas), Arhats (worthy of offerings), and Samyak-sambuddhas (fully enlightened ones), it is not as good as a Bodhisattva who, in one day, in this profound Dharma of Prajnaparamita, thinks, practices, and acts as described. The merit obtained in this way is immeasurable and incalculable.』
「複次，須菩提！若菩薩摩訶薩于兢伽沙數劫中遠離般若波羅蜜多，于須陀洹乃至如來、應供、正等正覺所佈施供養已，又復修持戒行具足，不如菩薩能一日中隨順般若波羅蜜多行，如理作意思惟修習宣說是法，此所獲福無量無邊不可稱計。
「複次，須菩提！若菩薩摩訶薩于兢伽沙數劫中遠離般若波羅蜜多，于須陀洹乃至如來、應供、正等正覺所佈施持戒已，復能修習忍辱精進禪定等法，不如菩薩能一日中隨順般若波羅蜜多行法施眾生，此所獲福無量無邊不可稱計。
「複次，須菩提！若菩薩摩訶薩于兢伽沙數劫中遠離般若波羅蜜多，于須陀洹乃至如來、應供、正等正覺所，修行佈施、持戒、忍辱、精進、禪定如是法已，又復修習三十七菩提分法，不如菩薩能一日中隨順般若波羅蜜多行，以是法施功德迴向阿耨多羅三藐三菩提，此所獲福無量無邊不可稱計。又，須菩提！若菩薩摩訶薩能一日中隨順般若波羅蜜多行，以是法施功德如般若波羅蜜多相，迴向阿耨多羅三藐三菩提，是菩薩所獲福德無量無邊不可稱計。又須菩提！若菩薩摩訶薩能一日中隨順般若波羅蜜多行，以是法施功德如般若波羅蜜多相，迴向阿耨多羅三藐三菩提已，復能如所說行修習相應，是菩薩所獲福德無量無邊不可稱計。又，
【現代漢語翻譯】 現代漢語譯本： 「再者，須菩提（Subhuti）！如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在恒河沙數般的劫（kalpa，佛教時間單位）中遠離般若波羅蜜多（Prajnaparamita，智慧的完美），對須陀洹（Srotaapanna，入流者）乃至如來（Tathagata，佛的稱號）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）進行佈施供養后，又修持戒行圓滿，不如菩薩能在一日中隨順般若波羅蜜多修行，如理作意思維修習宣說此法，這所獲得的福德無量無邊不可稱計。 「再者，須菩提！如果菩薩摩訶薩在恒河沙數般的劫中遠離般若波羅蜜多，對須陀洹乃至如來、應供、正等正覺進行佈施持戒后，又能修習忍辱、精進、禪定等法，不如菩薩能在一日中隨順般若波羅蜜多修行，以法佈施眾生，這所獲得的福德無量無邊不可稱計。 「再者，須菩提！如果菩薩摩訶薩在恒河沙數般的劫中遠離般若波羅蜜多，對須陀洹乃至如來、應供、正等正覺修行佈施、持戒、忍辱、精進、禪定這些法后，又修習三十七菩提分法（Bodhipaksika-dharmas，通往覺悟的三十七種修行方法），不如菩薩能在一日中隨順般若波羅蜜多修行，以這法佈施的功德迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這所獲得的福德無量無邊不可稱計。又，須菩提！如果菩薩摩訶薩能在一日中隨順般若波羅蜜多修行，以這法佈施的功德如般若波羅蜜多之相，迴向阿耨多羅三藐三菩提，這菩薩所獲得的福德無量無邊不可稱計。又，須菩提！如果菩薩摩訶薩能在一日中隨順般若波羅蜜多修行，以這法佈施的功德如般若波羅蜜多之相，迴向阿耨多羅三藐三菩提后，又能如所說修行相應，這菩薩所獲得的福德無量無邊不可稱計。又，」
【English Translation】 English version: Furthermore, Subhuti! If a Bodhisattva-mahasattva (great Bodhisattva) for as many kalpas (eons) as there are sands in the Ganges River, were to remain apart from Prajnaparamita (the perfection of wisdom), and after making offerings to Srotaapanna (stream-enterer) up to Tathagata (the thus-gone one, an epithet of the Buddha), Arhat (worthy one), and Samyaksambuddha (perfectly enlightened one), and were to further cultivate the precepts and conduct to perfection, it would not compare to a Bodhisattva who, in a single day, practices in accordance with Prajnaparamita, and who, with proper mindfulness, contemplates, practices, and proclaims this Dharma. The merit gained from this is immeasurable, boundless, and beyond calculation. Furthermore, Subhuti! If a Bodhisattva-mahasattva for as many kalpas as there are sands in the Ganges River, were to remain apart from Prajnaparamita, and after making offerings and upholding the precepts to Srotaapanna up to Tathagata, Arhat, and Samyaksambuddha, were to further cultivate patience, diligence, and meditative concentration, it would not compare to a Bodhisattva who, in a single day, practices in accordance with Prajnaparamita and gives the Dharma to sentient beings. The merit gained from this is immeasurable, boundless, and beyond calculation. Furthermore, Subhuti! If a Bodhisattva-mahasattva for as many kalpas as there are sands in the Ganges River, were to remain apart from Prajnaparamita, and after practicing giving, upholding precepts, patience, diligence, and meditative concentration to Srotaapanna up to Tathagata, Arhat, and Samyaksambuddha, were to further cultivate the thirty-seven Bodhipaksika-dharmas (the thirty-seven factors of enlightenment), it would not compare to a Bodhisattva who, in a single day, practices in accordance with Prajnaparamita, and who dedicates the merit of this Dharma-giving to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). The merit gained from this is immeasurable, boundless, and beyond calculation. Moreover, Subhuti! If a Bodhisattva-mahasattva, in a single day, practices in accordance with Prajnaparamita, and dedicates the merit of this Dharma-giving, in accordance with the nature of Prajnaparamita, to Anuttara-samyak-sambodhi, the merit gained by this Bodhisattva is immeasurable, boundless, and beyond calculation. Furthermore, Subhuti! If a Bodhisattva-mahasattva, in a single day, practices in accordance with Prajnaparamita, and after dedicating the merit of this Dharma-giving, in accordance with the nature of Prajnaparamita, to Anuttara-samyak-sambodhi, were to further practice in accordance with what has been said, the merit gained by this Bodhisattva is immeasurable, boundless, and beyond calculation. Furthermore,
須菩提！若菩薩摩訶薩能一日中隨順般若波羅蜜多行，以是法施功德如般若波羅蜜多相，迴向阿耨多羅三藐三菩提，如所說行修習相應已，復能護持般若波羅蜜多，不暫遠離般若波羅蜜多，是菩薩所獲福德無量無邊不可稱計。」
爾時，須菩提白佛言：「世尊！諸起作法是相分別，云何世尊作如是說得福多耶？」
佛言：「須菩提！諸菩薩摩訶薩行般若波羅蜜多時，而自了知諸起作法是相分別，虛妄不實、空無所有，於是法中無所分別。須菩提！菩薩摩訶薩了一切法求不可得。隨其菩薩了一切法求不可得故，即不離般若波羅蜜多。隨其菩薩不離般若波羅蜜多故，是即無量無數。」
須菩提白佛言：「世尊！無量與無數有何差別？」
佛言：「須菩提！無量者過諸份量，無數者不可數盡。」
須菩提白佛言：「世尊！頗有因緣，色無量，受、想、行、識亦無量。」
佛言：「須菩提！如是，如是！色無量，受、想、行、識亦無量。」
須菩提白佛言：「世尊！無量者何義？」
佛言：「須菩提！無量者是空義、無相義、無愿義。」
須菩提白佛言：「世尊！無量者但是空、無相、無愿義，非一切法義耶？」
佛言：「須菩提！于意云何，汝豈不聞佛說一
【現代漢語翻譯】 現代漢語譯本： 須菩提！如果菩薩摩訶薩能夠在一日之中，依照般若波羅蜜多（智慧到彼岸）的教導修行，並以這種法佈施的功德，如同般若波羅蜜多的實相，迴向于阿耨多羅三藐三菩提（無上正等正覺），像所說的那樣修行並與之相應，又能護持般若波羅蜜多，不片刻離開般若波羅蜜多，那麼這位菩薩所獲得的福德是無量無邊，不可稱量計算的。
這時，須菩提對佛說：『世尊！一切有為法都是有相的分別，為什麼世尊說這樣做會得到很多福德呢？』
佛說：『須菩提！諸位菩薩摩訶薩在修行般若波羅蜜多時，自己了知一切有為法都是有相的分別，虛妄不實、空無所有，對於這些法不作任何分別。須菩提！菩薩摩訶薩了知一切法都是求不可得的。由於菩薩了知一切法求不可得，所以就不離開般若波羅蜜多。由於菩薩不離開般若波羅蜜多，所以他的福德就是無量無數的。』
須菩提對佛說：『世尊！無量和無數有什麼差別呢？』
佛說：『須菩提！無量是指超過一切份量，無數是指不可數盡。』
須菩提對佛說：『世尊！是否有因緣，使得色（物質現象）是無量的，受（感受）、想（思維）、行（意志）、識（意識）也是無量的呢？』
佛說：『須菩提！是的，是的！色是無量的，受、想、行、識也是無量的。』
須菩提對佛說：『世尊！無量是什麼意思呢？』
佛說：『須菩提！無量是指空性、無相、無愿的意思。』
須菩提對佛說：『世尊！無量只是空、無相、無愿的意思，而不是一切法的意義嗎？』
佛說：『須菩提！你認為如何？你難道沒有聽過我說過一
【English Translation】 English version: Subhuti! If a Bodhisattva Mahasattva can, in one day, practice in accordance with the Prajnaparamita (Perfection of Wisdom), and with the merit of this Dharma-giving, like the true nature of Prajnaparamita, dedicate it to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), having practiced and corresponded as spoken, and further be able to uphold Prajnaparamita, not even momentarily departing from Prajnaparamita, the merit obtained by this Bodhisattva is immeasurable, boundless, and incalculable.
At that time, Subhuti said to the Buddha, 'World Honored One! All conditioned phenomena are characterized by distinctions, why does the World Honored One say that doing so will obtain much merit?'
The Buddha said, 'Subhuti! When Bodhisattva Mahasattvas practice Prajnaparamita, they themselves understand that all conditioned phenomena are characterized by distinctions, are false and unreal, empty and without substance, and in these phenomena, they make no distinctions. Subhuti! Bodhisattva Mahasattvas understand that all phenomena are unattainable. Because Bodhisattvas understand that all phenomena are unattainable, they do not depart from Prajnaparamita. Because Bodhisattvas do not depart from Prajnaparamita, their merit is immeasurable and countless.'
Subhuti said to the Buddha, 'World Honored One! What is the difference between immeasurable and countless?'
The Buddha said, 'Subhuti! Immeasurable means beyond all measures, and countless means that it cannot be counted to the end.'
Subhuti said to the Buddha, 'World Honored One! Is there a reason why form (material phenomena) is immeasurable, and feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are also immeasurable?'
The Buddha said, 'Subhuti! Yes, yes! Form is immeasurable, and feeling, perception, mental formations, and consciousness are also immeasurable.'
Subhuti said to the Buddha, 'World Honored One! What does immeasurable mean?'
The Buddha said, 'Subhuti! Immeasurable means the meaning of emptiness, the meaning of no-characteristic, and the meaning of no-wish.'
Subhuti said to the Buddha, 'World Honored One! Does immeasurable only mean emptiness, no-characteristic, and no-wish, and not the meaning of all phenomena?'
The Buddha said, 'Subhuti! What do you think? Have you not heard me say that one
切法空耶？」
須菩提白佛言：「如是，世尊！佛說一切法空。」
佛言：「須菩提！空即是無量，是故此中一切法義，無所分別、離諸所作。須菩提！如是說者是佛所說。何以故？若如是說即是無量，無量即無數，無數即空，空即無相，無相即無愿，無愿即無生，無生即無滅，無滅即無作，無作即無知，無知即無性，無性即無染，無染即涅槃寂靜。如是法門是即如來、應供、正等正覺所說。如是說者是即一切法無所說。」
須菩提白佛言：「世尊！如我解佛所說義，彼一切法皆不可說。」
佛言：「須菩提！如是，如是！一切法無說。何以故？一切法空性，不可以言說。」
須菩提白佛言：「世尊！不可說義有增減不？」
佛言：「不也，須菩提！不可說義無增無減。」
須菩提白佛言：「若不可說義無增無減者，即佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、智慧波羅蜜多，亦無增無減。世尊！若諸波羅蜜多無增無減者，云何菩薩摩訶薩以是無增無減諸波羅蜜多法，得近阿耨多羅三藐三菩提？成就阿耨多羅三藐三菩提？若不圓滿諸波羅蜜多，菩薩摩訶薩即不能近阿耨多羅三藐三菩提，不成就阿耨多羅三藐三菩提。」
佛言：「
【現代漢語翻譯】 現代漢語譯本 『一切法是空性的嗎？』 須菩提對佛說：『是的，世尊！佛說一切法都是空性的。』 佛說：『須菩提！空即是無量，因此，一切法的意義，都無法分別，超越一切造作。須菩提！這樣說才是佛所說的。為什麼呢？如果這樣說就是無量，無量即是無數，無數即是空，空即是無相，無相即是無愿，無愿即是無生，無生即是無滅，無滅即是無作，無作即是無知，無知即是無性，無性即是無染，無染即是涅槃寂靜。這樣的法門是如來（Tathagata，佛的稱號之一）、應供（Arhat，值得受人供養的聖者）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）所說的。這樣說就是一切法都無法言說。』 須菩提對佛說：『世尊！依我理解佛所說的意義，一切法都是不可說的。』 佛說：『須菩提！是的，是的！一切法都無法言說。為什麼呢？一切法的空性，是無法用言語表達的。』 須菩提對佛說：『世尊！不可說的意義會有增減嗎？』 佛說：『不會的，須菩提！不可說的意義沒有增減。』 須菩提對佛說：『如果不可說的意義沒有增減，那麼佈施波羅蜜多（Dāna pāramitā，佈施的完美）、持戒波羅蜜多（Śīla pāramitā，持戒的完美）、忍辱波羅蜜多（Kṣānti pāramitā，忍辱的完美）、精進波羅蜜多（Vīrya pāramitā，精進的完美）、禪定波羅蜜多（Dhyāna pāramitā，禪定的完美）、智慧波羅蜜多（Prajñā pāramitā，智慧的完美），也都沒有增減。世尊！如果這些波羅蜜多沒有增減，那麼菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）如何通過這些無增無減的波羅蜜多法，接近阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）？成就阿耨多羅三藐三菩提？如果不能圓滿這些波羅蜜多，菩薩摩訶薩就不能接近阿耨多羅三藐三菩提，不能成就阿耨多羅三藐三菩提。』 佛說：
【English Translation】 English version 'Are all dharmas empty?' Subhuti said to the Buddha, 'Yes, World Honored One! The Buddha says all dharmas are empty.' The Buddha said, 'Subhuti! Emptiness is immeasurable, therefore, in this, the meaning of all dharmas cannot be distinguished and is beyond all actions. Subhuti! To say it this way is what the Buddha has said. Why? If it is said this way, it is immeasurable, immeasurable is countless, countless is empty, empty is without characteristics, without characteristics is without aspiration, without aspiration is without birth, without birth is without cessation, without cessation is without action, without action is without knowledge, without knowledge is without nature, without nature is without defilement, without defilement is Nirvana's tranquility. Such a Dharma gate is what the Tathagata (one of the Buddha's titles), Arhat (a worthy one who receives offerings), and Samyaksambuddha (a fully enlightened Buddha) have spoken. To say it this way is that all dharmas are unspeakable.' Subhuti said to the Buddha, 'World Honored One! As I understand the meaning of what the Buddha has said, all dharmas are unspeakable.' The Buddha said, 'Subhuti! Yes, yes! All dharmas are unspeakable. Why? The emptiness of all dharmas cannot be expressed in words.' Subhuti said to the Buddha, 'World Honored One! Does the meaning of the unspeakable have increase or decrease?' The Buddha said, 'No, Subhuti! The meaning of the unspeakable has neither increase nor decrease.' Subhuti said to the Buddha, 'If the meaning of the unspeakable has neither increase nor decrease, then the perfection of giving (Dāna pāramitā), the perfection of morality (Śīla pāramitā), the perfection of patience (Kṣānti pāramitā), the perfection of vigor (Vīrya pāramitā), the perfection of meditation (Dhyāna pāramitā), and the perfection of wisdom (Prajñā pāramitā) also have neither increase nor decrease. World Honored One! If these perfections have neither increase nor decrease, how can a Bodhisattva-mahāsattva (a great Bodhisattva) approach Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment) and achieve Anuttarā-samyak-saṃbodhi through these dharmas of perfections that have neither increase nor decrease? If these perfections are not perfected, a Bodhisattva-mahāsattva cannot approach Anuttarā-samyak-saṃbodhi and cannot achieve Anuttarā-samyak-saṃbodhi.' The Buddha said:
須菩提！如是，如是！諸波羅蜜多義無所增減。何以故？須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時，能行佈施波羅蜜多而不作念：『我行佈施波羅蜜多有所增減。』作是念：『彼佈施波羅蜜多但以名字所分別故，而不見彼施相可得。』菩薩以是善根迴向阿耨多羅三藐三菩提，以是阿耨多羅三藐三菩提如相迴向故，名為真實迴向。
「複次，須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時，能行凈戒波羅蜜多而不作念：『我行凈戒波羅蜜多有所增減。』作是念：『彼凈戒波羅蜜多但以名字所分別故，而不見彼戒相可得。』菩薩以是善根迴向阿耨多羅三藐三菩提，以阿耨多羅三藐三菩提如相迴向故，名為真實迴向。
「複次，須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時，能行忍辱波羅蜜多而不作念：『我行忍辱波羅蜜多有所增減。』作是念：『彼忍辱波羅蜜多但以名字所分別故，而不見彼忍相可得。』菩薩以是善根迴向阿耨多羅三藐三菩提，以阿耨多羅三藐三菩提如相迴向故，名為真實迴向。
「複次，須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時，能行精進波羅蜜多而不作念：『我行精進波羅蜜多有所增減。』作是念：『彼精進波羅蜜多但以名字所分別故，而不見彼有
【現代漢語翻譯】 現代漢語譯本： 須菩提！是的，是的！所有波羅蜜多（paramita，意為「到達彼岸」）的意義都沒有增減。為什麼呢？須菩提！具有善巧方便的菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）在修行般若波羅蜜多（prajnaparamita，意為「智慧的到達彼岸」）時，能夠行佈施波羅蜜多，而不產生這樣的念頭：『我行佈施波羅蜜多有所增減。』他會這樣想：『這佈施波羅蜜多隻是用名字來區分的，而看不到佈施的實在相狀可以獲得。』菩薩用這種善根迴向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，意為「無上正等正覺」），因為是以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 再者，須菩提！具有善巧方便的菩薩摩訶薩在修行般若波羅蜜多時，能夠行持凈戒波羅蜜多，而不產生這樣的念頭：『我行持凈戒波羅蜜多有所增減。』他會這樣想：『這凈戒波羅蜜多隻是用名字來區分的，而看不到凈戒的實在相狀可以獲得。』菩薩用這種善根迴向阿耨多羅三藐三菩提，因為是以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 再者，須菩提！具有善巧方便的菩薩摩訶薩在修行般若波羅蜜多時，能夠行持忍辱波羅蜜多，而不產生這樣的念頭：『我行持忍辱波羅蜜多有所增減。』他會這樣想：『這忍辱波羅蜜多隻是用名字來區分的，而看不到忍辱的實在相狀可以獲得。』菩薩用這種善根迴向阿耨多羅三藐三菩提，因為是以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 再者，須菩提！具有善巧方便的菩薩摩訶薩在修行般若波羅蜜多時，能夠行持精進波羅蜜多，而不產生這樣的念頭：『我行持精進波羅蜜多有所增減。』他會這樣想：『這精進波羅蜜多隻是用名字來區分的，而看不到精進的實在相狀可以獲得。』
【English Translation】 English version: Subhuti, it is so, it is so. The meaning of all paramitas (perfections, reaching the other shore) neither increases nor decreases. Why is that? Subhuti, when a Bodhisattva Mahasattva (great being of enlightenment) who is skilled in means practices Prajnaparamita (perfection of wisdom), he is able to practice Dana Paramita (perfection of giving) without thinking, 『My practice of Dana Paramita has increased or decreased.』 He thinks, 『This Dana Paramita is only distinguished by name, and the actual form of giving cannot be found.』 The Bodhisattva dedicates this root of good to Anuttara-samyak-sambodhi (supreme perfect enlightenment), and because he dedicates it to the true nature of Anuttara-samyak-sambodhi, it is called true dedication. Furthermore, Subhuti, when a Bodhisattva Mahasattva who is skilled in means practices Prajnaparamita, he is able to practice Sila Paramita (perfection of morality) without thinking, 『My practice of Sila Paramita has increased or decreased.』 He thinks, 『This Sila Paramita is only distinguished by name, and the actual form of morality cannot be found.』 The Bodhisattva dedicates this root of good to Anuttara-samyak-sambodhi, and because he dedicates it to the true nature of Anuttara-samyak-sambodhi, it is called true dedication. Furthermore, Subhuti, when a Bodhisattva Mahasattva who is skilled in means practices Prajnaparamita, he is able to practice Ksanti Paramita (perfection of patience) without thinking, 『My practice of Ksanti Paramita has increased or decreased.』 He thinks, 『This Ksanti Paramita is only distinguished by name, and the actual form of patience cannot be found.』 The Bodhisattva dedicates this root of good to Anuttara-samyak-sambodhi, and because he dedicates it to the true nature of Anuttara-samyak-sambodhi, it is called true dedication. Furthermore, Subhuti, when a Bodhisattva Mahasattva who is skilled in means practices Prajnaparamita, he is able to practice Virya Paramita (perfection of vigor) without thinking, 『My practice of Virya Paramita has increased or decreased.』 He thinks, 『This Virya Paramita is only distinguished by name, and the actual form of vigor cannot be found.』
相可得。』菩薩以是善根迴向阿耨多羅三藐三菩提，以阿耨多羅三藐三菩提如相迴向故，名為真實迴向。
「複次，須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時，能行禪定波羅蜜多而不作念：『我行禪定波羅蜜多有所增減。』作是念：『彼禪定波羅蜜多但以名字所分別故，而不見彼定相可得。』菩薩以是善根迴向阿耨多羅三藐三菩提，以阿耨多羅三藐三菩提如相迴向故，名為真實迴向。
「複次，須菩提！具善巧方便菩薩摩訶薩修行般若波羅蜜多時而不作念是法有所增減，作是念：『彼般若波羅蜜多但以名字所分別故，而不見彼可修可行。』菩薩以是善根迴向阿耨多羅三藐三菩提，以阿耨多羅三藐三菩提如相迴向故，名為真實迴向。」
爾時，尊者須菩提白佛言：「世尊！阿耨多羅三藐三菩提者是何義？」
佛言：「須菩提！阿耨多羅三藐三菩提者即如如義，如如者無所增無所減。菩薩摩訶薩於是法中應如實住，如理作意修習相應，是菩薩即近阿耨多羅三藐三菩提，即成就阿耨多羅三藐三菩提無所增減。須菩提！是故當知，不可說義無增無減，乃至一切法亦無增無減。須菩提！菩薩摩訶薩知如是相，如是作意如是修行，即近阿耨多羅三藐三菩提，即成就阿耨多羅三藐三菩提。」
【現代漢語翻譯】 現代漢語譯本 『（菩薩）認為（佈施的）相是可得的。』菩薩以這種善根迴向阿耨多羅三藐三菩提（無上正等正覺），因為以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 『再者，須菩提！』具有善巧方便的菩薩摩訶薩在修行般若波羅蜜多（智慧到彼岸）時，能夠修行禪定波羅蜜多（禪定到彼岸），但不作念：『我修行禪定波羅蜜多有所增加或減少。』而是這樣想：『那禪定波羅蜜多隻是用名字來分別的，而看不到那禪定的相是可得的。』菩薩以這種善根迴向阿耨多羅三藐三菩提，因為以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 『再者，須菩提！』具有善巧方便的菩薩摩訶薩在修行般若波羅蜜多時，不作念這種法有所增加或減少，而是這樣想：『那般若波羅蜜多隻是用名字來分別的，而看不到它是可以修習和實踐的。』菩薩以這種善根迴向阿耨多羅三藐三菩提，因為以阿耨多羅三藐三菩提的如實之相迴向，所以稱為真實迴向。 這時，尊者須菩提對佛說：『世尊！阿耨多羅三藐三菩提是什麼意思？』 佛說：『須菩提！阿耨多羅三藐三菩提就是如如（真如）的意思，如如就是無所增加也無所減少。菩薩摩訶薩對於這種法應當如實安住，如理作意修習相應，這樣的菩薩就接近阿耨多羅三藐三菩提，就成就阿耨多羅三藐三菩提，無所增加也無所減少。須菩提！因此應當知道，不可說的意義是無增無減的，乃至一切法也是無增無減的。須菩提！菩薩摩訶薩知道這樣的相，這樣作意，這樣修行，就接近阿耨多羅三藐三菩提，就成就阿耨多羅三藐三菩提。』
【English Translation】 English version '[The Bodhisattva] considers the form [of giving] to be attainable.' The Bodhisattva dedicates this root of good towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), and because of dedicating it with the form of Anuttara-samyak-sambodhi as it is, it is called true dedication. 'Furthermore, Subhuti! A Bodhisattva Mahasattva (great being) who is skilled in skillful means, when practicing Prajna-paramita (perfection of wisdom), is able to practice Dhyana-paramita (perfection of meditation) without thinking: 『My practice of Dhyana-paramita has increased or decreased.』 Instead, they think: 『That Dhyana-paramita is only distinguished by name, and the form of that meditation is not seen as attainable.』 The Bodhisattva dedicates this root of good towards Anuttara-samyak-sambodhi, and because of dedicating it with the form of Anuttara-samyak-sambodhi as it is, it is called true dedication. 'Furthermore, Subhuti! A Bodhisattva Mahasattva who is skilled in skillful means, when practicing Prajna-paramita, does not think that this dharma (teaching) has increased or decreased, but thinks: 『That Prajna-paramita is only distinguished by name, and it is not seen as something that can be practiced or cultivated.』 The Bodhisattva dedicates this root of good towards Anuttara-samyak-sambodhi, and because of dedicating it with the form of Anuttara-samyak-sambodhi as it is, it is called true dedication.』 At that time, the Venerable Subhuti said to the Buddha: 『World Honored One! What is the meaning of Anuttara-samyak-sambodhi?』 The Buddha said: 『Subhuti! Anuttara-samyak-sambodhi means Suchness (Tathata), and Suchness is neither increased nor decreased. A Bodhisattva Mahasattva should abide in this dharma as it is, and cultivate accordingly with proper intention. Such a Bodhisattva is close to Anuttara-samyak-sambodhi, and achieves Anuttara-samyak-sambodhi, which is neither increased nor decreased. Subhuti! Therefore, it should be known that the meaning that cannot be spoken is without increase or decrease, and even all dharmas are without increase or decrease. Subhuti! A Bodhisattva Mahasattva who knows such a form, intends in such a way, and practices in such a way, is close to Anuttara-samyak-sambodhi, and achieves Anuttara-samyak-sambodhi.』
甚深義品第十九之一
爾時，尊者須菩提白佛言：「世尊！菩薩摩訶薩所得阿耨多羅三藐三菩提，為前心得耶？為後心得耶？世尊！若前心得者，彼前心後心而各不俱。若後心得者，後心前心亦各不俱。云何菩薩摩訶薩而能增長諸善根耶？」
佛言：「須菩提！于汝意云何，譬如世間燃以燈炷，為前焰燃？為后焰燃？」
須菩提言：「不也，世尊！非前焰燃亦不離前焰，非后焰燃亦不離后焰。」
佛言：「須菩提！于汝意云何，是炷實燃不？」
須菩提言：「是炷實燃。」
佛言：「須菩提！如是，如是！菩薩摩訶薩所得阿耨多羅三藐三菩提，其義亦然。菩薩非前心得阿耨多羅三藐三菩提亦不離前心，非後心得阿耨多羅三藐三菩提亦不離後心，又非此心得、非異心得亦非無得，于中亦復不壞善根。」
爾時，尊者須菩提白佛言：「世尊！如佛所說，菩薩摩訶薩所得阿耨多羅三藐三菩提，非前心得亦不離前心，非後心得亦不離後心，又非此心得、非異心得亦非無得，不壞善根。是緣生法，微妙甚深、最上甚深。」
佛告尊者須菩提言：「于汝意云何，若心滅已，是心更生不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！若心生已，是滅相不
【現代漢語翻譯】 現代漢語譯本 甚深義品第十九之一
那時，尊者須菩提對佛說：『世尊！菩薩摩訶薩所證得的阿耨多羅三藐三菩提（無上正等正覺），是前一個心證得的呢？還是后一個心證得的呢？世尊！如果是前一個心證得的，那麼前一個心和后一個心各自不相連屬。如果是后一個心證得的，那麼后一個心和前一個心也各自不相連屬。菩薩摩訶薩如何能夠增長各種善根呢？』
佛說：『須菩提！你認為怎麼樣，比如世間點燃燈芯，是前一個火焰燃燒呢？還是后一個火焰燃燒呢？』
須菩提說：『不是的，世尊！不是前一個火焰燃燒，但也不離開前一個火焰；不是后一個火焰燃燒，但也不離開后一個火焰。』
佛說：『須菩提！你認為怎麼樣，這燈芯是真的在燃燒嗎？』
須菩提說：『這燈芯是真的在燃燒。』
佛說：『須菩提！是的，是的！菩薩摩訶薩所證得的阿耨多羅三藐三菩提，道理也是這樣。菩薩不是前一個心證得阿耨多羅三藐三菩提，但也不離開前一個心；不是后一個心證得阿耨多羅三藐三菩提，但也不離開后一個心；又不是這個心證得，也不是另一個心證得，也不是沒有證得，在其中也不破壞善根。』
那時，尊者須菩提對佛說：『世尊！正如佛所說，菩薩摩訶薩所證得的阿耨多羅三藐三菩提，不是前一個心證得，但也不離開前一個心；不是后一個心證得，但也不離開后一個心；又不是這個心證得，也不是另一個心證得，也不是沒有證得，不破壞善根。這是因緣生法，微妙甚深，最上甚深。』
佛告訴尊者須菩提說：『你認為怎麼樣，如果心已經滅了，這個心還會再生起嗎？』
須菩提說：『不會的，世尊！』
佛說：『須菩提！如果心已經生起了，這是滅的相嗎？』
【English Translation】 English version Chapter Nineteen on Profound Meaning, Part One
At that time, the venerable Subhuti said to the Buddha, 'World Honored One, is the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) attained by a Bodhisattva-Mahasattva (Great Bodhisattva) attained by the previous mind, or by the subsequent mind? World Honored One, if it is attained by the previous mind, then the previous mind and the subsequent mind are each not connected. If it is attained by the subsequent mind, then the subsequent mind and the previous mind are also each not connected. How can a Bodhisattva-Mahasattva increase all good roots?'
The Buddha said, 'Subhuti, what do you think? For example, in the world, when a wick is lit, does the previous flame burn, or does the subsequent flame burn?'
Subhuti said, 'No, World Honored One. It is not the previous flame that burns, nor is it separate from the previous flame; it is not the subsequent flame that burns, nor is it separate from the subsequent flame.'
The Buddha said, 'Subhuti, what do you think? Is the wick actually burning?'
Subhuti said, 'The wick is actually burning.'
The Buddha said, 'Subhuti, it is so, it is so! The Anuttara-samyak-sambodhi attained by a Bodhisattva-Mahasattva is also like this. A Bodhisattva does not attain Anuttara-samyak-sambodhi by the previous mind, nor is it separate from the previous mind; it is not attained by the subsequent mind, nor is it separate from the subsequent mind; also, it is not attained by this mind, nor by a different mind, nor is it without attainment, and within it, good roots are not destroyed.'
At that time, the venerable Subhuti said to the Buddha, 'World Honored One, as the Buddha has said, the Anuttara-samyak-sambodhi attained by a Bodhisattva-Mahasattva is not attained by the previous mind, nor is it separate from the previous mind; it is not attained by the subsequent mind, nor is it separate from the subsequent mind; also, it is not attained by this mind, nor by a different mind, nor is it without attainment, and good roots are not destroyed. This is a Dharma (teaching) arising from conditions, subtle and profound, most supreme and profound.'
The Buddha said to the venerable Subhuti, 'What do you think? If a mind has ceased, will this mind arise again?'
Subhuti said, 'No, World Honored One!'
The Buddha said, 'Subhuti, if a mind has arisen, is this the characteristic of cessation?'
？」
須菩提言：「是滅相。」
佛言：「須菩提！彼滅相法而可滅不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！是心有法可生可滅不？」
須菩提言：「不也，世尊！心無法可生亦無法可滅。」
佛言：「須菩提！即心生法及心滅法，是二可滅不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！一切法自性而可滅不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！如如所住，汝亦如是住耶？」
須菩提言：「如如所住亦如是住。」
佛言：「須菩提！若如如所住亦如是住者，即是常耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！于汝意云何，真如甚深耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！真如即是心耶？心即是真如耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！異真如是心耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！汝于真如有所見耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！若菩薩摩訶薩如是行者，是甚深行不？」
須菩提言：「若如是行，是無處所行。何以故？
【現代漢語翻譯】 現代漢語譯本 須菩提說：『是滅相。』 佛說：『須菩提！那滅相之法可以被滅除嗎？』 須菩提說：『不能，世尊！』 佛說：『須菩提！這心有生滅之法嗎？』 須菩提說：『不能，世尊！心沒有可以生起的法，也沒有可以滅去的法。』 佛說：『須菩提！即心生起之法和心滅去之法，這二者可以被滅除嗎？』 須菩提說：『不能，世尊！』 佛說：『須菩提！一切法的自性可以被滅除嗎？』 須菩提說：『不能，世尊！』 佛說：『須菩提！如如（tathata，真如）所住，你也這樣安住嗎？』 須菩提說：『如如所住，我也這樣安住。』 佛說：『須菩提！如果如如所住，你也這樣安住，那就是常住不變的嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！你認為如何，真如（tathata，真如）是甚深的嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！真如就是心嗎？心就是真如嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！心是與真如不同的嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！你對真如有所見嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！如果菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）這樣修行，這是甚深的修行嗎？』 須菩提說：『如果這樣修行，那是無處所的修行。為什麼呢？』
【English Translation】 English version Subhuti said, 'It is the aspect of cessation.' The Buddha said, 'Subhuti, can that dharma of the aspect of cessation be ceased?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, does this mind have dharmas that can arise and cease?' Subhuti said, 'No, World Honored One! The mind has no dharma that can arise, nor any dharma that can cease.' The Buddha said, 'Subhuti, can the dharma of the mind arising and the dharma of the mind ceasing, can these two be ceased?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, can the self-nature of all dharmas be ceased?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, do you abide as the suchness (tathata) abides?' Subhuti said, 'As the suchness abides, so do I abide.' The Buddha said, 'Subhuti, if you abide as the suchness abides, is that then permanent?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, what do you think, is suchness (tathata) profound?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, is suchness the mind? Is the mind suchness?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, is the mind different from suchness?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, do you have any perception of suchness?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, if a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) practices in this way, is this a profound practice?' Subhuti said, 'If one practices in this way, it is a practice without a place. Why is that?'
菩薩不行一切行，如是行。」
佛言：「須菩提！若菩薩摩訶薩行般若波羅蜜多，當於何處行？」
須菩提言：「當於第一義中行。」
佛言：「須菩提！于汝意云何，菩薩摩訶薩若於第一義中行，是菩薩相行不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！于汝意云何，菩薩壞諸相不？」
須菩提言：「不也，世尊！菩薩不壞諸相。」
佛言：「須菩提！云何名為菩薩摩訶薩行般若波羅蜜多時得不壞諸相？」
須菩提白佛言：「世尊！若菩薩摩訶薩作如是念：『我修菩薩行而斷諸相。』者，當知是菩薩未能具足諸佛法分。若菩薩摩訶薩有善巧方便心不住相，雖了是諸相，菩薩過諸相而不取無相，是為菩薩不壞諸相。」
爾時，尊者舍利子白尊者須菩提言：「若菩薩摩訶薩于其夢中修三解脫門，所謂空、無相、無愿，以是善根能增益般若波羅蜜多不？」
須菩提言：「尊者舍利子！若菩薩摩訶薩修般若波羅蜜多，即有般若波羅蜜多相，是故於其夢中亦可增益。又舍利子！若晝日增益，夢中亦增益。何以故？佛說晝夜夢中等無異故。」
舍利子言：「若有男子、女人于其夢中作善惡業，是人當有善惡報不？」
須菩提言：「如佛所
【現代漢語翻譯】 現代漢語譯本 『菩薩不執著于任何行為，應如此修行。』
佛陀說：『須菩提，如果菩薩摩訶薩修行般若波羅蜜多（智慧的完美），應當在何處修行？』
須菩提說：『應當在第一義諦（最高的真理）中修行。』
佛陀說：『須菩提，你認為如何？如果菩薩摩訶薩在第一義諦中修行，這是菩薩的修行之相嗎？』
須菩提說：『不是的，世尊！』
佛陀說：『須菩提，你認為如何？菩薩會破壞諸相嗎？』
須菩提說：『不是的，世尊！菩薩不會破壞諸相。』
佛陀說：『須菩提，如何稱之為菩薩摩訶薩在修行般若波羅蜜多時能夠不破壞諸相呢？』
須菩提對佛說：『世尊，如果菩薩摩訶薩這樣想：「我修行菩薩道是爲了斷除諸相」，應當知道這位菩薩尚未完全具備諸佛的法分。如果菩薩摩訶薩有善巧方便的心，不住著于相，雖然瞭解這些相，菩薩超越諸相而不執取無相，這就是菩薩不破壞諸相。』
這時，尊者舍利子對尊者須菩提說：『如果菩薩摩訶薩在夢中修行三解脫門，即空、無相、無愿，以此善根能夠增益般若波羅蜜多嗎？』
須菩提說：『尊者舍利子，如果菩薩摩訶薩修行般若波羅蜜多，就會有般若波羅蜜多的相，因此在夢中也可以增益。而且，舍利子，如果白天增益，夢中也會增益。為什麼呢？因為佛陀說白天和夜晚夢中是等同沒有差異的。』
舍利子說：『如果有男子、女人在夢中造作善業或惡業，這個人會有善報或惡報嗎？』
須菩提說：『正如佛陀所說，
【English Translation】 English version 'A Bodhisattva does not engage in any actions; thus should they practice.'
The Buddha said, 'Subhuti, if a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), where should they practice?'
Subhuti said, 'They should practice in the First Principle (the highest truth).'
The Buddha said, 'Subhuti, what do you think? If a Bodhisattva Mahasattva practices in the First Principle, is that the practice of a Bodhisattva?'
Subhuti said, 'No, World Honored One!'
The Buddha said, 'Subhuti, what do you think? Does a Bodhisattva destroy all forms?'
Subhuti said, 'No, World Honored One! A Bodhisattva does not destroy all forms.'
The Buddha said, 'Subhuti, how is it called that a Bodhisattva Mahasattva, when practicing Prajnaparamita, is able to not destroy all forms?'
Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva thinks, 「I practice the Bodhisattva path in order to eliminate all forms,」 it should be known that this Bodhisattva has not yet fully attained the qualities of the Buddhas. If a Bodhisattva Mahasattva has a skillful and expedient mind, not dwelling on forms, although understanding these forms, the Bodhisattva transcends all forms without grasping non-form; this is how a Bodhisattva does not destroy all forms.'
At that time, Venerable Sariputra said to Venerable Subhuti, 'If a Bodhisattva Mahasattva practices the three doors of liberation, namely emptiness, formlessness, and wishlessness, in their dreams, can they increase Prajnaparamita with this good root?'
Subhuti said, 'Venerable Sariputra, if a Bodhisattva Mahasattva practices Prajnaparamita, there will be the form of Prajnaparamita, therefore it can also be increased in dreams. Moreover, Sariputra, if it increases during the day, it also increases in dreams. Why? Because the Buddha said that day and night in dreams are equal and without difference.'
Sariputra said, 'If a man or woman creates good or bad karma in their dreams, will that person have good or bad retribution?'
Subhuti said, 'As the Buddha said,'
說，一切法如夢，即不應有報。若復是人于夢覺已，有分別想生，彼善惡報而亦應有。」
「舍利子！若人夢中造殺生業，是人當得殺生罪不？」
舍利子言：「須菩提！是人從夢覺已，有分別想生，作如是言：『我于夢中所殺是快。』當知是人隨夢所殺亦得殺罪。」
舍利子言：「尊者須菩提！如佛所說，乃至一切法不應分別，若起分別即有想生，想從分別生，罪從想心現。」
須菩提言：「尊者舍利子！若彼一切分別斷故，即心如虛空。是故當知，有緣則有業，有緣則思生，無緣則無業，無緣思不生。若心行於見聞覺知法中，有心取垢、有心取凈，即有因緣起業非無因緣，有因緣思生非無因緣。」
舍利子言：「尊者須菩提！如佛所說，一切法離諸所緣。云何今說有因緣思生非無因緣耶？」
須菩提言：「佛所說者離所作相故，說有因緣思生非無因緣。」
「舍利子！諸緣法離相，是相亦離，如是無明緣行、行緣識乃至生緣老死等，因緣諸法皆悉離相，是故佛說一切法離諸所緣。」
舍利子言：「尊者須菩提！若菩薩摩訶薩于其夢中而行佈施，以是功德迴向阿耨多羅三藐三菩提，是為迴向不？」
須菩提言：「尊者舍利子！今慈氏菩薩在此會中，如來為
【現代漢語翻譯】 現代漢語譯本： 有人說，一切法都像夢一樣虛幻，那麼就不應該有善惡報應。如果有人從夢中醒來后，產生了分別的念頭，那麼他所做的善惡行為就應該有相應的報應。
舍利子（佛陀十大弟子之一，以智慧著稱）問：『如果有人在夢中造了殺生的惡業，這個人會因此得到殺生的罪過嗎？』
須菩提（佛陀十大弟子之一，以解空性著稱）回答說：『舍利子，如果這個人從夢中醒來后，產生了分別的念頭，並且說：』我夢中所殺的真是痛快。『那麼，這個人就應該因為他在夢中所殺的行為而得到殺生的罪過。』
舍利子說：『尊者須菩提，正如佛所說，一切法都不應該分別，如果產生了分別的念頭，就會有妄想產生，妄想是從分別產生的，罪過是從妄想的心中顯現出來的。』
須菩提說：『尊者舍利子，如果一切分別都斷除了，那麼心就像虛空一樣。所以應當知道，有因緣就會有業，有因緣就會有思念產生，沒有因緣就沒有業，沒有因緣思念就不會產生。如果心執著于見聞覺知這些法，心中有取垢（執著于不凈）和取凈（執著于清凈）的想法，那麼就有因緣而產生業，不是沒有因緣；有因緣就會產生思念，不是沒有因緣。』
舍利子說：『尊者須菩提，正如佛所說，一切法都遠離了各種因緣。為什麼現在又說有因緣思念產生，而不是沒有因緣呢？』
須菩提說：『佛所說的遠離了造作的相狀，所以說有因緣思念產生，而不是沒有因緣。』
『舍利子，各種因緣法都遠離了相狀，這些相狀也都是虛幻的。就像無明緣行、行緣識，乃至生緣老死等等，因緣所生的各種法都遠離了相狀。所以佛說一切法都遠離了各種因緣。』
舍利子問：『尊者須菩提，如果菩薩摩訶薩（大菩薩）在夢中行佈施，並把這個功德迴向阿耨多羅三藐三菩提（無上正等正覺），這算是迴向嗎？』
須菩提說：『尊者舍利子，現在慈氏菩薩（彌勒菩薩）就在這個法會中，如來為他開示，你應當去問他。』
【English Translation】 English version: It is said that all dharmas are like dreams, so there should be no retribution. If, after waking from a dream, a person has discriminating thoughts, then their good and bad deeds should also have corresponding retributions.
Sariputra (one of the Buddha's ten great disciples, known for his wisdom) asked: 'If a person commits the act of killing in a dream, will that person incur the sin of killing?'
Subhuti (one of the Buddha's ten great disciples, known for his understanding of emptiness) replied: 'Sariputra, if that person, after waking from the dream, has discriminating thoughts and says: 'It was satisfying that I killed in the dream,' then that person should incur the sin of killing for the act of killing in the dream.'
Sariputra said: 'Venerable Subhuti, as the Buddha has said, all dharmas should not be discriminated. If discriminating thoughts arise, then illusions will arise. Illusions arise from discrimination, and sins manifest from the illusory mind.'
Subhuti said: 'Venerable Sariputra, if all discriminations are cut off, then the mind is like empty space. Therefore, it should be known that if there is a cause, there will be karma; if there is a cause, thoughts will arise; if there is no cause, there will be no karma; if there is no cause, thoughts will not arise. If the mind clings to the dharmas of seeing, hearing, feeling, and knowing, and if the mind has the idea of taking defilement (clinging to impurity) and taking purity (clinging to purity), then there is a cause for karma to arise, not without a cause; there is a cause for thoughts to arise, not without a cause.'
Sariputra said: 'Venerable Subhuti, as the Buddha has said, all dharmas are apart from all causes. Why do you now say that there is a cause for thoughts to arise, and not without a cause?'
Subhuti said: 'What the Buddha said is apart from the appearance of action, therefore it is said that there is a cause for thoughts to arise, and not without a cause.'
'Sariputra, all causal dharmas are apart from appearances, and these appearances are also illusory. Just like ignorance conditions action, action conditions consciousness, and so on, up to birth conditions old age and death, all dharmas arising from causes are apart from appearances. Therefore, the Buddha said that all dharmas are apart from all causes.'
Sariputra asked: 'Venerable Subhuti, if a Bodhisattva Mahasattva (a great Bodhisattva) performs acts of giving in a dream and dedicates this merit to Anuttara-samyak-sambodhi (supreme enlightenment), is this considered a dedication?'
Subhuti said: 'Venerable Sariputra, the Bodhisattva Maitreya (the future Buddha) is present in this assembly. The Tathagata (Buddha) will explain it to him, you should ask him.'
授阿耨多羅三藐三菩提記，知如是義、證如是法，汝今以如是義而自請問。」
是時尊者舍利子即白慈氏菩薩言：「如我所問須菩提法，彼尊者作是言：『慈氏菩薩知如是義。』遣我伸問。唯愿菩薩為我宣說。」
爾時，慈氏菩薩摩訶薩告尊者須菩提言：「彼舍利子所問，如汝所言，我知是義，我今不知以何法答。須菩提！不可以慈氏名字而答，不可以色空答，不可以受、想、行、識空答。須菩提！彼色、受、想、行、識空中悉無所答。須菩提！我不見有能答法及能答者，亦不見有所答法及所答者，乃至所用答法皆不可見，乃至一切法皆無所見，法無見故而無所答，亦無法可得授阿耨多羅三藐三菩提記。」爾時，尊者舍利子白慈氏菩薩摩訶薩言：「如菩薩所說，證是法耶？」慈氏菩薩言：「舍利子！我不證是法，我于諸法中不見有法而可得證，不可以身得，不可以心得，亦非語言分別思惟可得，於是義中畢竟無得。是故，舍利子！一切法無性，法自性如是。」
佛說佛母出生三法藏般若波羅蜜多經卷第十七 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十八
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣
【現代漢語翻譯】 現代漢語譯本：
『（佛）授記（預言）你將證得阿耨多羅三藐三菩提（無上正等正覺），知道這樣的道理，證得這樣的法，你現在就用這樣的道理來自己提問吧。』 這時，尊者舍利子就對慈氏菩薩（彌勒菩薩）說：『我所問的須菩提法，那位尊者（須菩提）這樣說：『慈氏菩薩知道這樣的道理。』讓我來請問。希望菩薩為我宣說。』 當時，慈氏菩薩摩訶薩（大菩薩）告訴尊者須菩提說：『那位舍利子所問的，正如你所說，我知道這個道理，我現在不知道用什麼法來回答。須菩提！不可以用慈氏的名字來回答，不可以用色空來回答，不可以用受、想、行、識空來回答。須菩提！在色、受、想、行、識的空性中，完全沒有可以回答的。須菩提！我沒有見到有能回答的法和能回答的人，也沒有見到所回答的法和所回答的人，乃至所用的回答方法都不可見，乃至一切法都不可見，因為法不可見所以沒有回答，也沒有法可以用來授記阿耨多羅三藐三菩提。』 當時，尊者舍利子對慈氏菩薩摩訶薩說：『正如菩薩所說，您證得了這個法嗎？』慈氏菩薩說：『舍利子！我沒有證得這個法，我在一切法中沒有見到有法可以證得，不可以用身體得到，不可以用心得到，也不是語言分別思惟可以得到，在這個道理中，畢竟沒有得到。所以，舍利子！一切法沒有自性，法的自性就是這樣。』
【English Translation】 English version:
'(The Buddha) bestows the prediction that you will attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), knowing such a principle, realizing such a Dharma, you should now use such a principle to ask yourself.' At that time, the venerable Shariputra then said to the Bodhisattva Maitreya (Bodhisattva Maitreya): 'Regarding the Dharma of Subhuti that I asked about, that venerable one (Subhuti) said: 'Bodhisattva Maitreya knows such a principle.' He sent me to inquire. I hope the Bodhisattva will explain it for me.' At that time, the Bodhisattva Mahasattva Maitreya told the venerable Subhuti: 'What Shariputra asked, just as you said, I know this principle, but I do not know what Dharma to use to answer. Subhuti! It cannot be answered using the name of Maitreya, it cannot be answered using the emptiness of form, it cannot be answered using the emptiness of feeling, perception, volition, and consciousness. Subhuti! In the emptiness of form, feeling, perception, volition, and consciousness, there is absolutely nothing to answer. Subhuti! I do not see any Dharma that can answer or anyone who can answer, nor do I see the Dharma that is answered or the one who is answered, even the method used to answer is not visible, even all Dharmas are not visible, because Dharma is not visible, therefore there is no answer, and there is no Dharma that can be used to bestow the prediction of Anuttara-samyak-sambodhi.' At that time, the venerable Shariputra said to the Bodhisattva Mahasattva Maitreya: 'As the Bodhisattva said, have you realized this Dharma?' Bodhisattva Maitreya said: 'Shariputra! I have not realized this Dharma, among all Dharmas I do not see any Dharma that can be realized, it cannot be obtained by the body, it cannot be obtained by the mind, nor can it be obtained by language, discrimination, or thought, in this principle, there is ultimately no attainment. Therefore, Shariputra! All Dharmas have no self-nature, the self-nature of Dharma is like this.'
施護奉 詔譯甚深義品第十九之二
爾時，尊者舍利子作是念：「慈氏菩薩摩訶薩已得甚深智慧，于長夜中勤行般若波羅蜜多。」
爾時，世尊知舍利子心所念已，即告舍利子言：「汝今何故起如是念？汝于自法中有法可見，而取證阿羅漢果耶？」
舍利子言：「無法可見亦無所證。」
佛言：「舍利子！菩薩摩訶薩亦復如是，雖行般若波羅蜜多，而無法可得授記，亦無法得阿耨多羅三藐三菩提，是故不應有法取甚深相。菩薩摩訶薩如是行般若波羅蜜多時，不驚不怖諸力具足，應作是念：『我於法無所得、無所證，是中如理修習相應。』若有如是行者，是行般若波羅蜜多。
「複次，舍利子！菩薩摩訶薩若在惡獸難中不生驚怖。何以故？菩薩一切皆悉能捨，普為眾生作大利益。是菩薩當於爾時作如是念：『若諸惡獸慾食啖我，我當施與，愿我當得圓滿佈施波羅蜜多，得近阿耨多羅三藐三菩提。』如是勤行精進，當得阿耨多羅三藐三菩提時，佛剎清凈，國土無有諸惡蟲獸牛畜等類，一切眾生不相食啖。
「複次，舍利子！菩薩摩訶薩若在怨賊難中不生驚怖。何以故？菩薩一切所有乃至己身，皆悉能捨無所吝惜。是菩薩當於爾時作如是念：『若諸怨賊來相劫取，一切所有隨彼所欲我
【現代漢語翻譯】 現代漢語譯本： 當時，尊者舍利子心想：『彌勒菩薩（慈氏菩薩的另一種稱呼）已經獲得了甚深的智慧，在漫長的歲月中勤奮地修行般若波羅蜜多（以智慧到達彼岸）。』 這時，世尊知道舍利子心中所想，就告訴舍利子說：『你現在為什麼會產生這樣的想法？你認為在你自己所修的法中，有法可以被看見，從而證得阿羅漢果嗎？』 舍利子回答說：『沒有法可以被看見，也沒有什麼可以被證得。』 佛說：『舍利子！菩薩摩訶薩也是這樣，雖然修行般若波羅蜜多，但沒有法可以被授予成佛的記別，也沒有法可以獲得阿耨多羅三藐三菩提（無上正等正覺）。因此，不應該認為有法可以執取甚深的相。菩薩摩訶薩這樣修行般若波羅蜜多時，不會感到驚慌或恐懼，各種力量都具足，應該這樣想：『我對於法沒有所得，也沒有所證，只是在這種狀態中如理地修習相應。』如果有人這樣修行，就是修行般若波羅蜜多。 『再者，舍利子！菩薩摩訶薩如果在惡獸的災難中不會感到驚慌恐懼。為什麼呢？因為菩薩能夠捨棄一切，普遍地為眾生帶來巨大的利益。這位菩薩在那個時候應當這樣想：『如果這些惡獸吃掉我，我就佈施給它們，愿我能夠圓滿佈施波羅蜜多，接近阿耨多羅三藐三菩提。』這樣勤奮地修行精進，當獲得阿耨多羅三藐三菩提時，佛的國土會清凈，國土中不會有各種惡蟲、野獸、牛畜等，一切眾生不會互相殘食。 『再者，舍利子！菩薩摩訶薩如果在怨賊的災難中不會感到驚慌恐懼。為什麼呢？因為菩薩能夠捨棄一切所有，甚至自己的身體，都不會吝惜。這位菩薩在那個時候應當這樣想：『如果這些怨賊來搶奪，我的一切所有都隨他們所愿，我』
【English Translation】 English version: At that time, the venerable Śāriputra thought to himself: 'The Bodhisattva Mahāsattva Maitreya (another name for the Bodhisattva of Loving-kindness) has attained profound wisdom and has diligently practiced Prajñāpāramitā (perfection of wisdom) for a long time.' Then, the World Honored One, knowing what Śāriputra was thinking, said to Śāriputra: 'Why do you have such thoughts? Do you think that within your own Dharma, there is a Dharma that can be seen, and by which you attain the fruit of Arhatship?' Śāriputra replied: 'There is no Dharma that can be seen, nor is there anything to be attained.' The Buddha said: 'Śāriputra! The Bodhisattva Mahāsattva is also like this. Although practicing Prajñāpāramitā, there is no Dharma to be given a prediction of Buddhahood, nor is there a Dharma to attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Therefore, one should not think that there is a Dharma to grasp the profound aspect. When the Bodhisattva Mahāsattva practices Prajñāpāramitā in this way, they will not be alarmed or afraid, and all their powers will be complete. They should think: 「I have no attainment or realization of Dharma, but I am practicing accordingly in this state.」 If one practices in this way, it is the practice of Prajñāpāramitā.' 'Furthermore, Śāriputra! If a Bodhisattva Mahāsattva is in the midst of a calamity of ferocious beasts, they will not be alarmed or afraid. Why? Because the Bodhisattva is able to give up everything, universally bringing great benefit to all beings. At that time, this Bodhisattva should think: 「If these ferocious beasts devour me, I will give myself to them, and I wish to perfect the Pāramitā of giving, and draw near to Anuttarā-samyak-saṃbodhi.」 By diligently practicing with such effort, when they attain Anuttarā-samyak-saṃbodhi, the Buddha's land will be pure, and there will be no evil insects, beasts, cattle, or other such creatures in the land, and all beings will not devour each other.' 'Furthermore, Śāriputra! If a Bodhisattva Mahāsattva is in the midst of a calamity of enemies and thieves, they will not be alarmed or afraid. Why? Because the Bodhisattva is able to give up everything, even their own body, without any reluctance. At that time, this Bodhisattva should think: 「If these enemies and thieves come to rob me, I will let them have everything they desire, and I」'
悉施與，乃至於我奪命，我亦不生瞋恨怨惡，爾時不起身業、不發語業、不動意業，於是三業離諸過失，愿我當得圓滿持戒波羅蜜多、忍辱波羅蜜多，得近阿耨多羅三藐三菩提。』如是勤行精進，當得阿耨多羅三藐三菩提時，佛剎清凈，國土無有一切怨賊及余諸惡，而彼眾生不相劫奪。
「複次，舍利子！菩薩摩訶薩若在無水難中不生驚怖。何以故？菩薩善為眾生說法除渴，是菩薩當於爾時作如是念：『我應為眾生宣說法要，令諸眾生斷除渴愛心得清凈。設我此身為渴所逼趣命終者，我轉生於他世界中，亦復于彼一切眾生起大悲心作如是念：「此諸眾生薄福德故，還復生此無水難中。」我時為諸眾生說法除渴。如是堅固勤行精進，愿我當得圓滿精進波羅蜜多，得近阿耨多羅三藐三菩提。』如是勤行精進，得阿耨多羅三藐三菩提時，佛剎清凈，國土眾生無所渴乏，彼諸眾生福德具足，自然而有八功德水適悅充足。
「複次，舍利子！菩薩摩訶薩若在饑饉難中不生驚怖。何以故？菩薩被精進鎧身心清凈，是菩薩當於爾時作如是念：『今此眾生受饑饉苦，深所悲愍。愿我當得圓滿禪定波羅蜜多，得近阿耨多羅三藐三菩提。』如是勤行精進，得阿耨多羅三藐三菩提時，佛剎清凈，國土眾生無饑饉苦，隨意所欲一切
【現代漢語翻譯】 現代漢語譯本： 『即使有人奪走我的生命，我也不會產生嗔恨和怨恨，那時我不會有任何身體上的惡行，不會說出任何惡語，也不會產生任何惡念。這樣，我的身、語、意三業都遠離過失。我願能圓滿持戒波羅蜜多（戒律的完美），忍辱波羅蜜多（忍耐的完美），並接近阿耨多羅三藐三菩提（無上正等正覺）。』 如此勤奮精進修行，當證得阿耨多羅三藐三菩提時，佛的國土會清凈，沒有一切怨賊和各種邪惡，那裡的眾生也不會互相搶奪。
『再者，舍利子！菩薩摩訶薩（偉大的菩薩）如果身處無水之難中，也不會感到驚恐。為什麼呢？因為菩薩善於為眾生說法，解除他們的乾渴。這位菩薩那時會這樣想：『我應當為眾生宣說佛法要義，使他們斷除渴愛之心，獲得清凈。即使我因乾渴而面臨死亡，我轉生到其他世界后，也會對那裡的眾生生起大悲心，這樣想：「這些眾生因為福德淺薄，才會再次遭遇無水之難。」那時我會為他們說法，解除他們的乾渴。』 如此堅定勤奮地修行，我願能圓滿精進波羅蜜多（精進的完美），並接近阿耨多羅三藐三菩提。』 如此勤奮精進修行，當證得阿耨多羅三藐三菩提時，佛的國土會清凈，那裡的眾生不會感到乾渴，他們福德具足，自然擁有八功德水，感到舒適和滿足。
『再者，舍利子！菩薩摩訶薩如果身處饑荒之難中，也不會感到驚恐。為什麼呢？因為菩薩身披精進的鎧甲，身心清凈。這位菩薩那時會這樣想：『現在這些眾生遭受飢餓的痛苦，我深感悲憫。我願能圓滿禪定波羅蜜多（禪定的完美），並接近阿耨多羅三藐三菩提。』 如此勤奮精進修行，當證得阿耨多羅三藐三菩提時，佛的國土會清凈，那裡的眾生不會遭受飢餓的痛苦，他們可以隨意獲得一切所需。
【English Translation】 English version: 'Even if someone were to take my life, I would not generate anger or resentment. At that time, I would not engage in any evil actions of body, speech, or mind. Thus, my three karmas would be free from all faults. I wish to attain the perfection of morality (śīla pāramitā), the perfection of patience (kṣānti pāramitā), and draw near to Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment).' By diligently practicing such effort, when one attains Anuttarā-samyak-saṃbodhi, the Buddha-land will be pure, free from all enemies and evils, and the beings there will not rob each other.
'Furthermore, Śāriputra! If a Bodhisattva Mahāsattva (great Bodhisattva) is in a waterless difficulty, they will not be frightened. Why? Because the Bodhisattva is skilled in teaching the Dharma to beings, removing their thirst. At that time, the Bodhisattva will think: 『I should proclaim the essence of the Dharma to beings, enabling them to cut off the thirst of desire and attain purity. Even if I were to die from thirst, when I am reborn in another world, I will also generate great compassion for all beings there, thinking: 「These beings, due to their lack of merit, have again encountered the difficulty of waterlessness.」 At that time, I will teach them the Dharma to remove their thirst.』 By diligently practicing such effort, I wish to attain the perfection of diligence (vīrya pāramitā) and draw near to Anuttarā-samyak-saṃbodhi.' By diligently practicing such effort, when one attains Anuttarā-samyak-saṃbodhi, the Buddha-land will be pure, the beings there will not suffer from thirst, they will be endowed with merit, and naturally have the eight qualities of water, feeling comfortable and satisfied.
'Furthermore, Śāriputra! If a Bodhisattva Mahāsattva is in a famine, they will not be frightened. Why? Because the Bodhisattva is clad in the armor of diligence, and their body and mind are pure. At that time, the Bodhisattva will think: 『Now these beings are suffering from the pain of hunger, I feel deep compassion for them. I wish to attain the perfection of meditation (dhyāna pāramitā) and draw near to Anuttarā-samyak-saṃbodhi.』 By diligently practicing such effort, when one attains Anuttarā-samyak-saṃbodhi, the Buddha-land will be pure, the beings there will not suffer from hunger, and they can freely obtain all that they desire.'
皆得適悅快樂，譬如三十三天自在快樂，一切所欲隨心即現。『愿我當來彼土眾生，亦得成就如是樂事，於一切時身心清凈，正命堅固不邪命活，心住寂靜離諸散亂。』
「複次，舍利子！菩薩摩訶薩若在疾疫難中不生驚怖。何以故？菩薩已能思惟觀察，是中無法可病。是菩薩當於爾時作如是念：『今此眾生受諸病苦深所悲愍，愿我當得圓滿智慧波羅蜜多，得近阿耨多羅三藐三菩提。』如是勤行精進，得阿耨多羅三藐三菩提時，佛剎清凈，國土眾生離諸病苦。舍利子！菩薩摩訶薩若能如是勤修眾行，即得阿耨多羅三藐三菩提。
「複次，舍利子！菩薩摩訶薩不應于阿耨多羅三藐三菩提生如是心：『久遠修習乃得成就。』又復于中不應驚怖。何以故？世界前際即是久遠前際，菩薩若心剎那相應，雖為久遠而非久遠。是故菩薩摩訶薩不應生難行想，不應起久遠念，又復于中不應退沒。又，舍利子！菩薩摩訶薩于如是法及余諸法，若見若聞不應驚怖。是諸菩薩摩訶薩，應當堅固發精進行，如所說學如所說行，即得般若波羅蜜多相應圓滿。」
爾時，會中有一女人名昂誐襧嚩，從座而起，前詣佛所，偏袒右肩右膝著地，合掌恭敬頂禮佛足而白佛言：「世尊！如所聞法，我於是中不生驚怖，于未來世我亦當為
【現代漢語翻譯】 現代漢語譯本 都能夠得到適宜的喜悅和快樂，就像三十三天（佛教欲界六天中的第二天）自在快樂一樣，一切想要的東西都能隨心出現。『愿我未來在那個國土的眾生，也能成就這樣的快樂，在任何時候身心都清凈，以正當的手段維持生命，不以不正當的手段謀生，心安住在寂靜中，遠離各種散亂。』 「再者，舍利子（佛陀的十大弟子之一，以智慧著稱）！菩薩摩訶薩（發大乘心願的修行者）如果在疾病災難中不會感到驚慌恐懼。為什麼呢？因為菩薩已經能夠思考觀察，在這種情況下並沒有什麼真正的疾病。這位菩薩在那個時候應當這樣想：『現在這些眾生遭受各種疾病的痛苦，我深感悲憫，愿我能夠圓滿智慧波羅蜜多（到達彼岸的智慧），證得阿耨多羅三藐三菩提（無上正等正覺）。』這樣勤奮修行精進，當證得阿耨多羅三藐三菩提時，佛剎（佛所居住的清凈國土）清凈，國土中的眾生遠離各種疾病的痛苦。舍利子！菩薩摩訶薩如果能夠這樣勤奮地修習各種善行，就能證得阿耨多羅三藐三菩提。 「再者，舍利子！菩薩摩訶薩不應該對阿耨多羅三藐三菩提產生這樣的想法：『需要長久地修行才能成就。』也不應該因此感到驚慌恐懼。為什麼呢？因為世界的起始就是久遠的起始，菩薩如果心念與剎那相應，雖然是久遠的時間，但也不算是久遠。所以菩薩摩訶薩不應該產生難行的想法，不應該產生久遠的念頭，也不應該因此退縮。還有，舍利子！菩薩摩訶薩對於這樣的法以及其他各種法，無論是見到還是聽到，都不應該感到驚慌恐懼。這些菩薩摩訶薩，應當堅定地發起精進行，按照所說的去學習，按照所說的去修行，就能證得與般若波羅蜜多（到達彼岸的智慧）相應的圓滿境界。」 這時，會中有一位名叫昂誐襧嚩（一位女菩薩）的女人，從座位上站起來，走到佛陀面前，袒露右肩，右膝跪地，合掌恭敬地頂禮佛足，對佛陀說：「世尊！像您所說的法，我對此不感到驚慌恐懼，在未來世我也將為
【English Translation】 English version All can attain suitable joy and happiness, just like the Thirty-three Heavens (the second of the six heavens in the Desire Realm in Buddhism) enjoy freedom and happiness, where all desires manifest instantly. 『May the beings in that land in the future also achieve such happiness, with their bodies and minds pure at all times, maintaining life through righteous means, not through unrighteous means, their minds dwelling in tranquility, free from all distractions.』 「Furthermore, Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! A Bodhisattva Mahasattva (a practitioner with a great aspiration for enlightenment) does not become alarmed or fearful in times of disease and calamity. Why? Because the Bodhisattva is able to contemplate and observe that there is no real disease in such situations. At that time, this Bodhisattva should think: 『Now these beings are suffering from various diseases, I feel deep compassion for them. May I perfect the Prajna Paramita (the perfection of wisdom that leads to the other shore), and attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).』 By diligently practicing and striving in this way, when Anuttara-samyak-sambodhi is attained, the Buddha-ksetra (the pure land where a Buddha resides) will be pure, and the beings in that land will be free from all suffering of disease. Shariputra! If a Bodhisattva Mahasattva can diligently cultivate all these practices, they will attain Anuttara-samyak-sambodhi. 「Furthermore, Shariputra! A Bodhisattva Mahasattva should not have such a thought about Anuttara-samyak-sambodhi: 『It takes a long time to cultivate and achieve.』 Nor should they be alarmed or fearful because of this. Why? Because the beginning of the world is the beginning of a long time, if a Bodhisattva's mind is in accordance with the moment, although it is a long time, it is not considered long. Therefore, a Bodhisattva Mahasattva should not have the thought of it being difficult to practice, should not have the thought of it being a long time, and should not retreat because of this. Also, Shariputra! A Bodhisattva Mahasattva should not be alarmed or fearful about such teachings and other teachings, whether they see them or hear them. These Bodhisattva Mahasattvas should firmly generate diligent effort, learn as it is said, practice as it is said, and they will attain the perfection that corresponds to Prajna Paramita (the perfection of wisdom).」 At that time, there was a woman named Anga-nili-va (a female Bodhisattva) in the assembly, who rose from her seat, went before the Buddha, bared her right shoulder, knelt on her right knee, joined her palms respectfully, bowed at the Buddha's feet, and said to the Buddha: 「World Honored One! As for the teachings you have spoken, I do not feel alarmed or fearful about them, and in the future, I will also for
一切眾生說如是法。」作是語已，即持金華散於佛上。佛神力故，其華自然住虛空中。
爾時，世尊即放金色凈妙光明，普遍無量無邊一切剎土，乃至梵界廣大照耀，其光旋復繞佛三匝，還從世尊頂門而入。
爾時，尊者阿難從座而起，偏袒右肩右膝著地，合掌恭敬而白佛言：「世尊！何因何緣放是光明？諸佛如來、應供、正等正覺，若無因緣不放光明。」
佛言：「阿難！今此昂誐襧嚩女人終此身已，轉生當得男子之身，生於妙樂世界阿閦佛剎中，于彼如來、應供、正等正覺所，恭敬供養修持梵行，于彼沒已復生他方諸佛剎中。如是從一佛剎至一佛剎，世世所生不離諸佛，常得瞻禮親近供養。譬如轉輪聖王尊貴自在，從一宮殿至一宮殿，自生至終足不履地。今此女人亦復如是，從一佛剎至一佛剎不離諸佛，乃至於未來世星宿劫中當得成佛，號金華如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現世間。」
爾時，尊者阿難作如是念：「今此女人當成佛時，于彼剎中所有眾會諸菩薩等，如諸佛會等無異不？」
爾時，世尊知彼阿難心所念已，告阿難言：「汝今當知，此昂誐襧嚩女人得成佛已，彼佛剎中所有菩薩、聲聞眾會其數甚多，無量無
【現代漢語翻譯】 現代漢語譯本：一切眾生都宣說這樣的佛法。』說完這話，她就拿著金花散在佛的身上。由於佛的神力，那些花自然地停留在虛空中。 這時，世尊即刻放出金色清凈微妙的光明，普遍照耀無量無邊的所有國土，乃至照到梵天界，光芒廣大而明亮。那光芒旋轉著圍繞佛三圈，然後從世尊的頭頂進入。 這時，尊者阿難從座位上站起來，袒露右肩，右膝跪地，合掌恭敬地對佛說：『世尊！是什麼原因、什麼緣故放出這樣的光明？諸佛如來、應供、正等正覺，如果沒有因緣是不會放出光明的。』 佛說：『阿難！現在這位昂誐襧嚩（Anga-nili-va，意為肢體柔軟的女子）女人，她此生結束后，將轉生為男子之身，出生在妙樂世界的阿閦佛（Akshobhya，意為不動佛）剎土中。在那位如來、應供、正等正覺那裡，她將恭敬供養，修行梵行。在那之後，她又會轉生到其他諸佛的剎土中。就這樣從一個佛剎到另一個佛剎，世世代代都不會離開諸佛，常常能夠瞻仰、親近和供養他們。譬如轉輪聖王尊貴自在，從一個宮殿到另一個宮殿，從出生到終老腳都不會踩到地上。現在這位女人也是這樣，從一個佛剎到另一個佛剎都不會離開諸佛，乃至在未來的星宿劫中將會成佛，號為金華如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，出現在世間。』 這時，尊者阿難心中這樣想：『現在這位女人成佛時，在那個剎土中的所有集會，諸菩薩等，會像諸佛的集會一樣沒有差別嗎？』 這時，世尊知道阿難心中所想，就告訴阿難說：『你現在應當知道，這位昂誐襧嚩女人成佛之後，那個佛剎中的所有菩薩、聲聞的集會，數量非常多，無量無邊。』
【English Translation】 English version: 『All sentient beings speak of such Dharma.』 Having said this, she then held golden flowers and scattered them upon the Buddha. Due to the Buddha's spiritual power, the flowers naturally remained in the empty space. At that time, the World Honored One immediately emitted golden, pure, and wondrous light, universally illuminating immeasurable and boundless lands, even reaching the Brahma realm, its light vast and radiant. The light then circled the Buddha three times and re-entered from the crown of the World Honored One's head. At that time, the Venerable Ananda rose from his seat, bared his right shoulder, knelt on his right knee, and with palms joined respectfully said to the Buddha: 『World Honored One! What is the cause, what is the reason for emitting this light? The Tathagatas, Arhats, Samyak-sambuddhas, if there is no cause or reason, do not emit light.』 The Buddha said: 『Ananda! This woman, Anga-nili-va (meaning a woman with soft limbs), after this life, will be reborn as a man, born in the Land of Wonderful Bliss, in the Buddha-field of Akshobhya (meaning the Immovable Buddha). There, in the presence of that Tathagata, Arhat, Samyak-sambuddha, she will respectfully make offerings and practice pure conduct. After that, she will be reborn in other Buddha-fields. Thus, from one Buddha-field to another, in every life she will not be separated from the Buddhas, and will always be able to behold, draw near, and make offerings to them. Just like a Wheel-Turning Sage King, noble and free, going from one palace to another, from birth to death his feet never touch the ground. Now, this woman is also like that, from one Buddha-field to another she will not be separated from the Buddhas, and even in the future, in the constellation kalpa, she will attain Buddhahood, and will be named Golden Flower Tathagata, Arhat, Samyak-sambuddha, Vidyā-carana-sampanna, Sugata, Lokavid, Anuttara, Purusa-damya-sarathi, Sasta deva-manusyanam, Buddha, Bhagavan, appearing in the world.』 At that time, the Venerable Ananda thought thus: 『When this woman attains Buddhahood, will all the assemblies in that Buddha-field, the Bodhisattvas and others, be the same as the assemblies of the Buddhas, without any difference?』 At that time, the World Honored One, knowing what Ananda was thinking, told Ananda: 『You should know now, after this woman, Anga-nili-va, attains Buddhahood, the number of Bodhisattvas and Sravakas in that Buddha-field will be very great, immeasurable and boundless.』
邊不可稱計，如諸佛會等無有異。又復，阿難！彼佛剎中，所有眾生安隱快樂，無諸惡獸盜賊饑饉諸惡病惱枯涸等難，於一切時離諸怖畏。阿難！是金華如來、應供、正等正覺得阿耨多羅三藐三菩提時，而能成就如是功德。」
爾時，尊者阿難白佛言：「世尊！此昂誐襧嚩女人最初於何佛世尊所，發菩提心種諸善根？」
佛言：「阿難！此昂誐襧嚩女人最初于彼燃燈如來、應供、正等正覺所，發阿耨多羅三藐三菩提心。爾時，我于燃燈如來、應供、正等正覺所，持以五莖優缽羅華而為供養。我時證得無生法忍，彼燃燈如來知我善根成熟，即為授阿耨多羅三藐三菩提記，作是言：『善男子！汝于未來世當得作佛，號釋迦牟尼如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』阿難！爾時此女在彼佛會，聞佛授我阿耨多羅三藐三菩提記，時彼女人即持金華亦供養佛。華供養已，即作是念：『快哉！此善男子今得授記。愿我當來得授記時，亦如此人今日無異。』阿難！是故當知，此昂誐襧嚩女人發菩提心而甚久遠。」
阿難白佛言：「世尊！善哉，善哉！今此女人久已修習阿耨多羅三藐三菩提行。」
佛言：「阿難！如是，如是！今此女人久已修習阿耨多羅
【現代漢語翻譯】 現代漢語譯本 其邊界無法計量，如同諸佛的集會一樣沒有差別。而且，阿難！那個佛剎中的所有眾生都安穩快樂，沒有惡獸、盜賊、饑荒、各種疾病的困擾和枯竭等災難，在任何時候都遠離一切恐懼。阿難！當金華如來（Jin Hua Rulai，佛名）、應供（Ying Gong，值得供養者）、正等正覺（Zheng Deng Zheng Jue，完全覺悟者）證得阿耨多羅三藐三菩提（Anuoduolasanmiaosanputi，無上正等正覺）時，就能成就這樣的功德。」
當時，尊者阿難對佛說：「世尊！這位昂誐襧嚩（Angeniwa，人名）女人最初是在哪位佛世尊那裡，發菩提心種下各種善根的呢？」
佛說：「阿難！這位昂誐襧嚩女人最初是在燃燈如來（Randeng Rulai，佛名）、應供、正等正覺那裡，發阿耨多羅三藐三菩提心的。當時，我在燃燈如來、應供、正等正覺那裡，用五莖優缽羅華（Youboluo Hua，藍色蓮花）供養。我當時證得了無生法忍（Wusheng Faren，對無生之法的理解和接受），燃燈如來知道我的善根已經成熟，就為我授記阿耨多羅三藐三菩提，說：『善男子！你將來會成佛，號為釋迦牟尼如來（Shijiamouni Rulai，佛名）、應供、正等正覺、明行足（Mingxingzu，智慧和行為圓滿）、善逝（Shanshi，善於逝去）、世間解（Shijianjie，瞭解世間）、無上士（Wushangshi，無上之人）、調御丈夫（Tiaoyuzhangfu，調御眾生之人）、天人師（Tianrenshi，天人和人類的導師）、佛、世尊。』阿難！當時這位女子在那佛的集會中，聽到佛為我授記阿耨多羅三藐三菩提，那時這位女人就拿著金華也供養佛。供養完花后，她就想：『太好了！這位善男子今天得到了授記。愿我將來得到授記時，也像他今天一樣。』阿難！所以應當知道，這位昂誐襧嚩女人發菩提心已經非常久遠了。」
阿難對佛說：「世尊！太好了，太好了！現在這位女人已經修習阿耨多羅三藐三菩提的修行很久了。」
佛說：「阿難！是的，是的！現在這位女人已經修習阿耨多羅
【English Translation】 English version Its boundaries are immeasurable, just like the assemblies of all Buddhas, there is no difference. Moreover, Ananda! In that Buddha-land, all sentient beings are peaceful and happy, without any troubles from evil beasts, thieves, famine, various diseases, or the difficulties of depletion, and at all times they are free from all fears. Ananda! When Jin Hua Tathagata (Jin Hua Rulai, Buddha's name), Arhat (Ying Gong, worthy of offerings), Samyak-sambuddha (Zheng Deng Zheng Jue, fully enlightened one) attains Anuttara-samyak-sambodhi (Anuoduolasanmiaosanputi, unsurpassed perfect enlightenment), he is able to achieve such merits.」
At that time, Venerable Ananda said to the Buddha, 「World Honored One! Where did this woman, Angeniwa (Angeniwa, a person's name), initially generate the Bodhi mind and plant various good roots?」
The Buddha said, 「Ananda! This woman, Angeniwa, initially generated the mind of Anuttara-samyak-sambodhi at the place of Dipankara Tathagata (Randeng Rulai, Buddha's name), Arhat, Samyak-sambuddha. At that time, I offered five stems of Utpala flowers (Youboluo Hua, blue lotus) to Dipankara Tathagata, Arhat, Samyak-sambuddha. At that time, I attained the forbearance of non-origination (Wusheng Faren, understanding and acceptance of non-origination), and Dipankara Tathagata, knowing that my good roots were mature, then prophesied my Anuttara-samyak-sambodhi, saying: 『Good man! In the future, you will become a Buddha, named Shakyamuni Tathagata (Shijiamouni Rulai, Buddha's name), Arhat, Samyak-sambuddha, Vidyacharanasampanna (Mingxingzu, perfect in wisdom and conduct), Sugata (Shanshi, well-gone), Lokavid (Shijianjie, understanding the world), Anuttara (Wushangshi, unsurpassed one), Purusadamyasarathi (Tiaoyuzhangfu, tamer of beings), Sasta Devamanusyanam (Tianrenshi, teacher of gods and humans), Buddha, World Honored One.』 Ananda! At that time, this woman was in that Buddha's assembly, and upon hearing the Buddha prophesy my Anuttara-samyak-sambodhi, that woman then took golden flowers and also offered them to the Buddha. After offering the flowers, she thought: 『Wonderful! This good man has received the prophecy today. May I, when I receive the prophecy in the future, be just like him today.』 Ananda! Therefore, you should know that this woman, Angeniwa, generated the Bodhi mind a very long time ago.」
Ananda said to the Buddha, 「World Honored One! Excellent, excellent! Now this woman has been practicing the conduct of Anuttara-samyak-sambodhi for a long time.」
The Buddha said, 「Ananda! It is so, it is so! Now this woman has been practicing Anuttara-samyak-sambodhi for a long time.
三藐三菩提行，是故我今為授阿耨多羅三藐三菩提記。」
善巧方便品第二十之一
爾時，尊者須菩提白佛言：「世尊！若菩薩摩訶薩欲行般若波羅蜜多，應云何學空？云何入空三摩地？」
佛言：「須菩提！若菩薩摩訶薩欲行般若波羅蜜多，應觀色空，觀受、想、行、識空，應以不散亂心諦觀諸法空無所有，若一切法、若一切法性，悉不可見。雖復如是觀法性空，不應于中證空實際。」
須菩提白佛言：「世尊！如佛所說，菩薩摩訶薩不應證空者。世尊！菩薩住空三摩地，而復云何不證空耶？」
佛言：「須菩提！菩薩摩訶薩雖於一切相具足觀空，但修學空而不于中取空為證。彼菩薩如是觀時，應作是念：『我今但是學時，非是證時，是故不住三摩呬多，不深攝心繫于緣中。』彼菩薩摩訶薩以般若波羅蜜多力所護故，雖不證空，亦不退失菩提分法，亦不盡漏住寂滅心，是故菩薩摩訶薩雖行空三摩地解脫門而不證空，雖入無相三摩地解脫門亦不證無相、不住有相。何以故？是菩薩摩訶薩智慧甚深善根具足能作是念：『今是學時，非是證時。』是故雖復觀空而無所礙，雖住空三摩地亦不于中證空實際，以得般若波羅蜜多力所護故。
「須菩提！譬如有人色相端正最上勇猛，精進堅
【現代漢語翻譯】 現代漢語譯本：『因為你修行了達到無上正等正覺（阿耨多羅三藐三菩提）的道路，所以我現在為你授記，預言你將來會成就無上正等正覺。』
善巧方便品第二十一
那時，尊者須菩提對佛說：『世尊！如果菩薩摩訶薩想要修行般若波羅蜜多（paramita，意為「到彼岸」的智慧），應該如何學習空性（sunyata）？應該如何進入空三摩地（samadhi，意為禪定）？』
佛說：『須菩提！如果菩薩摩訶薩想要修行般若波羅蜜多，應該觀察色（rupa，意為物質現象）是空的，觀察受（vedana，意為感受）、想（samjna，意為知覺）、行（samskara，意為意志）、識（vijnana，意為意識）是空的，應該以不散亂的心仔細觀察諸法（dharma，意為一切事物）是空無所有的，無論是所有法，還是所有法的本性，都是不可見的。雖然這樣觀察法性是空的，但不應該因此就證入空的實際。』
須菩提對佛說：『世尊！正如佛所說，菩薩摩訶薩不應該證入空。世尊！菩薩安住于空三摩地，又如何不證入空呢？』
佛說：『須菩提！菩薩摩訶薩雖然在一切現象中都充分觀察到空性，但只是修習空性，而不從中執取空性作為證悟。當這位菩薩這樣觀察時，應該這樣想：『我現在只是學習的時候，不是證悟的時候，所以不住於三摩呬多（samahita，意為專注），不深深地將心繫于所緣境中。』這位菩薩摩訶薩因為有般若波羅蜜多的力量護持，雖然不證入空性，也不會退失菩提分法（bodhipaksika-dharma，意為通往覺悟的修行方法），也不會漏盡而安住于寂滅心。所以，菩薩摩訶薩雖然修行空三摩地解脫門，卻不證入空性；雖然進入無相三摩地解脫門，也不證入無相，不住于有相。為什麼呢？因為這位菩薩摩訶薩智慧深厚，善根具足，能夠這樣想：『現在是學習的時候，不是證悟的時候。』所以，雖然觀察空性而沒有障礙，雖然安住于空三摩地，也不從中證入空的實際，因為得到了般若波羅蜜多的力量護持。
『須菩提！譬如有一個人，容貌端正，極其勇猛，精進堅固，
【English Translation】 English version: 'Because you have practiced the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment), therefore I now give you a prediction that you will attain Anuttara-samyak-sambodhi.'
Chapter Twenty-one on Skillful Means
At that time, the venerable Subhuti said to the Buddha, 'World Honored One! If a Bodhisattva Mahasattva wishes to practice Prajnaparamita (the perfection of wisdom), how should they learn emptiness (sunyata)? How should they enter the samadhi (meditative absorption) of emptiness?'
The Buddha said, 'Subhuti! If a Bodhisattva Mahasattva wishes to practice Prajnaparamita, they should contemplate that form (rupa, material phenomena) is empty, contemplate that feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) are empty. They should observe with an undistracted mind that all dharmas (phenomena) are empty and without substance. Whether it is all dharmas or the nature of all dharmas, they are all invisible. Although they contemplate the nature of dharmas as empty, they should not realize the actuality of emptiness in it.'
Subhuti said to the Buddha, 'World Honored One! As the Buddha has said, a Bodhisattva Mahasattva should not realize emptiness. World Honored One! How can a Bodhisattva abide in the samadhi of emptiness and yet not realize emptiness?'
The Buddha said, 'Subhuti! Although a Bodhisattva Mahasattva fully contemplates emptiness in all phenomena, they only practice emptiness and do not grasp emptiness as realization. When that Bodhisattva contemplates in this way, they should think: 「Now is the time for learning, not the time for realization. Therefore, I do not abide in samahita (concentration), and I do not deeply attach my mind to the object of focus.」 Because that Bodhisattva Mahasattva is protected by the power of Prajnaparamita, although they do not realize emptiness, they will not lose the factors of enlightenment (bodhipaksika-dharma), nor will they exhaust their outflows and abide in the mind of cessation. Therefore, although a Bodhisattva Mahasattva practices the liberation door of the samadhi of emptiness, they do not realize emptiness. Although they enter the liberation door of the samadhi of no-sign, they do not realize no-sign and do not abide in sign. Why? Because that Bodhisattva Mahasattva has profound wisdom and complete roots of virtue, and is able to think: 「Now is the time for learning, not the time for realization.」 Therefore, although they contemplate emptiness, they are without hindrance. Although they abide in the samadhi of emptiness, they do not realize the actuality of emptiness in it, because they are protected by the power of Prajnaparamita.'
'Subhuti! It is like a person who is handsome, extremely brave, and steadfast in diligence,'
固富樂自在，自他語言有所義利，辯才無礙智慧明瞭，知時知方知處所向所行，通達善惡明解算數，一切伎術善能成就，勇健多力能敵他軍，乃至世間一切種事而悉曉了，人所愛樂瞻視親近尊重恭敬。此人以是緣故，一切所向皆得大利，心意調柔適悅快樂。是人一時有小因緣，與其父母妻子眷屬經過曠野極大怖畏險惡道中，彼有盜賊、非人等類。時諸眷屬皆悉驚怖毛豎戰掉，是人即時謂其父母諸眷屬言：『汝諸眷屬勿生驚怖，我有方便能令安樂過諸險難。』即化多人，執持種種鋒利器仗，衛護眷屬過是險難。彼諸盜賊、非人等類，皆悉退散無所侵惱。彼諸眷屬過是難已，安樂吉祥到彼所向州城聚落。何以故？是人有智有慧最勝勇猛，大力成就堅固不退，彼盜賊等不能敵故。菩薩摩訶薩亦復如是，悲愍利樂一切眾生，常行慈悲喜捨四無量行，得般若波羅蜜多力所護故，具善巧方便，以諸善根迴向一切智，雖修空、無相、無作三摩地解脫門而不證實際。菩薩摩訶薩過諸煩惱及煩惱分，過諸惡魔及助魔者，過聲聞地及緣覺地，住三摩地亦不盡漏。何以故？菩薩摩訶薩諸力具足精進堅固，得般若波羅蜜多力所護故。菩薩不捨一切眾生，普令成就阿耨多羅三藐三菩提。又，菩薩摩訶薩緣一切眾生入慈心三昧，復入最上無緣慈三昧
【現代漢語翻譯】 現代漢語譯本 此人財富充足，安樂自在，自己和他人的語言都有意義和利益，辯才無礙，智慧明瞭，知道時機、方向、處所和所要前往的地方，通達善惡，明瞭解算術，一切技藝都能善巧成就，勇猛強健，能抵擋敵軍，乃至世間一切事物都完全瞭解，人們都喜愛他，瞻仰他，親近他，尊重他，恭敬他。此人因為這些緣故，一切所向都能獲得大利益，心意調柔，適悅快樂。此人一時因小因緣，和他的父母妻子眷屬經過曠野中極其恐怖險惡的道路，那裡有盜賊、非人等類。當時，所有眷屬都驚恐害怕，毛髮豎立，戰慄發抖。此人立刻對他的父母和所有眷屬說：『你們這些眷屬不要驚慌害怕，我有辦法能讓你們安樂地度過這些險難。』隨即化現出許多人，手持各種鋒利的武器，護衛眷屬度過這些險難。那些盜賊、非人等類，都退散逃走，不敢侵擾。他的眷屬度過這些險難后，安樂吉祥地到達他們所要去的州城聚落。為什麼呢？因為此人有智慧，有才能，最勝勇猛，大力成就，堅固不退，那些盜賊等不能夠抵擋他。菩薩摩訶薩也是如此，悲憫利益一切眾生，常行慈悲喜捨四無量心，得到般若波羅蜜多（智慧到彼岸）的力量所護持，具備善巧方便，用各種善根迴向一切智（佛的智慧），雖然修習空、無相、無作三摩地（禪定）解脫門，卻不證入實際（涅槃）。菩薩摩訶薩超越各種煩惱和煩惱的組成部分，超越各種惡魔和幫助惡魔的人，超越聲聞地（小乘修行者）和緣覺地（中乘修行者），安住於三摩地也不斷盡煩惱。為什麼呢？因為菩薩摩訶薩各種力量具足，精進堅固，得到般若波羅蜜多力量的護持。菩薩不捨棄一切眾生，普遍令他們成就阿耨多羅三藐三菩提（無上正等正覺）。此外，菩薩摩訶薩緣一切眾生入慈心三昧（慈愛禪定），又入最上無緣慈三昧（無條件的慈愛禪定）。
【English Translation】 English version This person is rich, enjoys comfort and freedom, their own and others' languages are meaningful and beneficial, their eloquence is unimpeded, their wisdom is clear, they know the timing, direction, place, and where to go, they understand good and evil, are clear about arithmetic, all skills are skillfully accomplished, they are brave and strong, able to resist enemy armies, and even understand all things in the world. People love them, look up to them, get close to them, respect them, and revere them. Because of these reasons, this person gains great benefits in everything they do, their mind is gentle, pleasant, and happy. At one time, due to a small incident, this person and their parents, wife, and family members were passing through a vast wilderness on an extremely terrifying and dangerous road, where there were thieves and non-human beings. At that time, all the family members were terrified, their hair stood on end, and they trembled. This person immediately said to their parents and all family members: 'You family members, do not be alarmed or afraid, I have a way to let you pass through these dangers safely and happily.' Immediately, they transformed into many people, holding various sharp weapons, protecting the family members through these dangers. Those thieves and non-human beings all retreated and fled, not daring to invade. After the family members passed through these dangers, they arrived safely and auspiciously at the city and village they were heading to. Why is this so? Because this person has wisdom, talent, is supremely brave and strong, has great power, is firm and unyielding, and those thieves and others cannot resist them. The Bodhisattva Mahasattva is also like this, compassionate and beneficial to all sentient beings, constantly practicing the four immeasurable minds of loving-kindness, compassion, joy, and equanimity, protected by the power of Prajnaparamita (perfection of wisdom), possessing skillful means, using all good roots to dedicate to all-knowing wisdom (Buddha's wisdom), although practicing the Samadhi (meditation) liberation doors of emptiness, signlessness, and non-action, they do not realize the actual (Nirvana). The Bodhisattva Mahasattva transcends all afflictions and the components of afflictions, transcends all demons and those who help demons, transcends the Sravaka (Hinayana practitioner) and Pratyekabuddha (Madhyamika practitioner) stages, and even while dwelling in Samadhi, they do not exhaust their outflows. Why is this so? Because the Bodhisattva Mahasattva has all powers complete, is diligent and firm, and is protected by the power of Prajnaparamita. The Bodhisattva does not abandon all sentient beings, universally enabling them to achieve Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Furthermore, the Bodhisattva Mahasattva enters the Samadhi of loving-kindness towards all sentient beings, and also enters the supreme Samadhi of unconditional loving-kindness.
，修習最上波羅蜜多。
「又，須菩提！菩薩摩訶薩雖行空三摩地解脫門，而於是中不證無相、不墮有相。須菩提！譬如飛鳥行於虛空而不墮地，雖行於空而不依空亦不住空。菩薩摩訶薩亦復如是，雖行空學空、行無相學無相、行無作學無作，未具足佛法，終不墮空、無相、無作。須菩提！又如有人于射師所學彼射法，學已精熟而復巧妙，即時仰射虛空，初箭發已后箭即發，箭箭相注隨意久近是箭不墮。菩薩摩訶薩亦復如是，為欲成就阿耨多羅三藐三菩提善根，得般若波羅蜜多力所護故，若未成就阿耨多羅三藐三菩提善根終不取證實際，乃至善根成已得圓滿阿耨多羅三藐三菩提，菩薩爾時乃證實際。是故，須菩提！菩薩摩訶薩行般若波羅蜜多時，修般若波羅蜜多時，應如是諦觀諸法甚深實相，雖復觀已而不取證。」
爾時，尊者須菩提白佛言：「世尊！菩薩摩訶薩所為甚難最上甚難，雖行空學空入空三摩地，而不于中證空實際。世尊！甚為希有，甚為希有！」
佛告尊者須菩提言：「如是，如是！菩薩摩訶薩雖行空學空入空三摩地，而不于中證空實際，斯為甚難最上甚難，斯為希有最上希有。何以故？須菩提！彼菩薩發如是最勝大愿：『我應度一切眾生，不捨一切眾生。』菩薩發是愿已，即入空三
【現代漢語翻譯】 現代漢語譯本：
『修習最上等的波羅蜜多（paramita，意為「到彼岸」）。』 『又，須菩提（Subhuti，佛陀的弟子）！菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）雖然修行空三摩地（sunyata-samadhi，空性禪定）解脫之門，但是他們不會因此證得無相，也不會落入有相。須菩提！譬如飛鳥在虛空中飛行，不會墜落到地面，雖然在空中飛行，卻不依賴於空，也不停留在空。菩薩摩訶薩也是如此，雖然修行空，學習空，修行無相，學習無相，修行無作，學習無作，在沒有圓滿佛法之前，最終不會落入空、無相、無作的境界。須菩提！又如有人在射箭老師那裡學習射箭，學得精通熟練，而且非常巧妙，然後向上射向天空，第一支箭射出后，第二支箭緊接著射出，箭與箭之間相互連線，持續很久都不會墜落。菩薩摩訶薩也是如此，爲了成就阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的善根，得到般若波羅蜜多（prajna-paramita，智慧到彼岸）的力量守護，在沒有成就阿耨多羅三藐三菩提的善根之前，最終不會證得實際，直到善根成就，得到圓滿的阿耨多羅三藐三菩提，菩薩那時才會證得實際。因此，須菩提！菩薩摩訶薩在修行般若波羅蜜多時，修習般若波羅蜜多時，應該這樣如實地觀察諸法甚深的實相，即使觀察了，也不要急於證得。』 這時，尊者須菩提對佛說：『世尊！菩薩摩訶薩所做的事情非常困難，是最上等的困難，雖然修行空，學習空，進入空三摩地，卻不因此證得空的實際。世尊！這真是非常稀有，非常稀有！』 佛告訴尊者須菩提說：『是的，是的！菩薩摩訶薩雖然修行空，學習空，進入空三摩地，卻不因此證得空的實際，這確實非常困難，是最上等的困難，這是非常稀有，是最上等的稀有。為什麼呢？須菩提！因為那些菩薩發下了最殊勝的大愿：『我應該度化一切眾生，不捨棄任何一個眾生。』菩薩發下這個願望后，就進入空三昧。
【English Translation】 English version:
'Cultivating the supreme paramita (perfection, going beyond).' 'Furthermore, Subhuti! Although Bodhisattva-mahasattvas (great Bodhisattvas) practice the liberation door of the samadhi (meditative absorption) of emptiness, they do not thereby realize the signless, nor do they fall into the realm of signs. Subhuti! Just as a bird flies in the sky without falling to the ground, although it flies in the sky, it does not rely on the sky, nor does it dwell in the sky. Bodhisattva-mahasattvas are also like this; although they practice emptiness, learn emptiness, practice the signless, learn the signless, practice the non-active, learn the non-active, they will not ultimately fall into emptiness, the signless, or the non-active before they have perfected the Buddha-dharma. Subhuti! It is also like a person who learns archery from an archery master, becomes proficient and skillful, and then shoots arrows into the sky. Once the first arrow is shot, the next arrow is shot immediately, and the arrows follow each other closely, continuing for a long time without falling. Bodhisattva-mahasattvas are also like this; in order to accomplish the roots of good for anuttara-samyak-sambodhi (supreme perfect enlightenment), they are protected by the power of prajna-paramita (perfection of wisdom). If they have not accomplished the roots of good for anuttara-samyak-sambodhi, they will not ultimately realize the actual, until the roots of good are accomplished and they attain perfect anuttara-samyak-sambodhi. Only then will the Bodhisattva realize the actual. Therefore, Subhuti! When Bodhisattva-mahasattvas practice prajna-paramita, when they cultivate prajna-paramita, they should thus truly observe the profound reality of all dharmas, and even after observing, they should not rush to realize it.' At that time, the venerable Subhuti said to the Buddha, 'World Honored One! What Bodhisattva-mahasattvas do is very difficult, the most supreme difficulty. Although they practice emptiness, learn emptiness, and enter the samadhi of emptiness, they do not thereby realize the actual of emptiness. World Honored One! This is truly rare, truly rare!' The Buddha said to the venerable Subhuti, 'It is so, it is so! Although Bodhisattva-mahasattvas practice emptiness, learn emptiness, and enter the samadhi of emptiness, they do not thereby realize the actual of emptiness. This is indeed very difficult, the most supreme difficulty, this is very rare, the most supreme rarity. Why is that? Subhuti! Because those Bodhisattvas have made the most supreme great vow: 「I should liberate all sentient beings, and not abandon any sentient being.」 After making this vow, the Bodhisattva enters the samadhi of emptiness.'
摩地解脫門、無相三摩地解脫門、無作三摩地解脫門。菩薩雖入是諸解脫門，而不于中取證實際。何以故？是菩薩已得善巧方便力所護故，能作是念：『我不捨一切眾生。』未具足佛法，終不于中證空實際。
「複次，須菩提！菩薩摩訶薩若欲入甚深空性者，所謂應入空三摩地解脫門、無相三摩地解脫門、無作三摩地解脫門。菩薩若欲入是諸三摩地解脫門者，應生如是心：『一切眾生於長夜中，著眾生相起有所得見。我得阿耨多羅三藐三菩提已，當爲眾生宣說法要斷除是相。』即入空三摩地解脫門、無相三摩地解脫門、無作三摩地解脫門。菩薩以如是心及先方便力故，不于諸三摩地中取證實際，亦不減失慈悲喜捨諸三昧法。何以故？是菩薩已得善巧方便力所護故，轉復增益所有善法，諸根通利，諸力覺道亦悉增益。
「複次，須菩提！又菩薩摩訶薩若欲入空三摩地解脫門者，應生如是心：『一切眾生於長夜中，而生我相著有所得，我得阿耨多羅三藐三菩提已，當爲眾生宣說法要斷除我相。』即入空三摩地解脫門。菩薩以如是心及先方便力故，不證實際，亦不減失慈悲喜捨諸三昧法。何以故？是菩薩已得善巧方便力所護故，轉復增益所有善法，諸根通利，諸力覺道亦悉增益。
「複次，須菩提！又菩
【現代漢語翻譯】 現代漢語譯本：
『摩地解脫門』（基於智慧的解脫之門）、『無相三摩地解脫門』（不執著于任何表象的禪定解脫之門）、『無作三摩地解脫門』（不執著于任何行為的禪定解脫之門）。菩薩雖然進入這些解脫之門，卻不從中證得實際的涅槃。為什麼呢？因為這位菩薩已經獲得了善巧方便的力量所護持，能夠這樣想：『我不會捨棄一切眾生。』在沒有完全具備佛法之前，最終不會從中證得空性的實際。
『再者，須菩提！菩薩摩訶薩如果想要進入甚深的空性，就應該進入空三摩地解脫門、無相三摩地解脫門、無作三摩地解脫門。菩薩如果想要進入這些三摩地解脫門，應該生起這樣的心念：『一切眾生在漫長的輪迴中，執著于眾生相，產生有所得的見解。我證得阿耨多羅三藐三菩提（無上正等正覺）之後，應當為眾生宣說佛法要義，斷除這些執著。』然後進入空三摩地解脫門、無相三摩地解脫門、無作三摩地解脫門。菩薩因為這樣的心念和先前的方便力，不會在這些三摩地中證得實際的涅槃，也不會減少慈悲喜捨等禪定之法。為什麼呢？因為這位菩薩已經獲得了善巧方便的力量所護持，反而會增益所有的善法，使諸根通利，諸力覺道也都會增益。
『再者，須菩提！菩薩摩訶薩如果想要進入空三摩地解脫門，應該生起這樣的心念：『一切眾生在漫長的輪迴中，產生我相，執著于有所得，我證得阿耨多羅三藐三菩提之後，應當為眾生宣說佛法要義，斷除我相。』然後進入空三摩地解脫門。菩薩因為這樣的心念和先前的方便力，不會證得實際的涅槃，也不會減少慈悲喜捨等禪定之法。為什麼呢？因為這位菩薩已經獲得了善巧方便的力量所護持，反而會增益所有的善法，使諸根通利，諸力覺道也都會增益。
『再者，須菩提！又菩薩摩訶薩』 English version:
'The Gate of Liberation of the Ground' (Mati Vimoksha-dvara, the gate of liberation based on wisdom), 'The Gate of Liberation of Samadhi without Characteristics' (Animitta Samadhi Vimoksha-dvara, the gate of liberation of meditation without attachment to any appearance), 'The Gate of Liberation of Samadhi without Action' (Apranihita Samadhi Vimoksha-dvara, the gate of liberation of meditation without attachment to any action). Although the Bodhisattva enters these gates of liberation, they do not realize actual Nirvana within them. Why is that? Because this Bodhisattva is protected by the power of skillful means, and is able to think: 'I will not abandon all sentient beings.' Before fully possessing the Buddha's Dharma, they will not ultimately realize the actuality of emptiness within them.
'Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to enter profound emptiness, they should enter the Gate of Liberation of Emptiness Samadhi, the Gate of Liberation of Samadhi without Characteristics, and the Gate of Liberation of Samadhi without Action. If a Bodhisattva wishes to enter these gates of Samadhi liberation, they should generate this thought: 'All sentient beings, throughout the long night of samsara, are attached to the appearance of sentient beings and generate views of attainment. After I attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I shall proclaim the essential Dharma to sentient beings and cut off these attachments.' Then they enter the Gate of Liberation of Emptiness Samadhi, the Gate of Liberation of Samadhi without Characteristics, and the Gate of Liberation of Samadhi without Action. Because of this thought and the power of previous skillful means, the Bodhisattva does not realize actual Nirvana in these Samadhis, nor do they diminish the meditative practices of loving-kindness, compassion, joy, and equanimity. Why is that? Because this Bodhisattva is protected by the power of skillful means, and instead increases all good dharmas, making the senses keen, and also increasing the powers and the paths to enlightenment.
'Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to enter the Gate of Liberation of Emptiness Samadhi, they should generate this thought: 'All sentient beings, throughout the long night of samsara, generate the notion of self and are attached to attainment. After I attain Anuttara-samyak-sambodhi, I shall proclaim the essential Dharma to sentient beings and cut off the notion of self.' Then they enter the Gate of Liberation of Emptiness Samadhi. Because of this thought and the power of previous skillful means, the Bodhisattva does not realize actual Nirvana, nor do they diminish the meditative practices of loving-kindness, compassion, joy, and equanimity. Why is that? Because this Bodhisattva is protected by the power of skillful means, and instead increases all good dharmas, making the senses keen, and also increasing the powers and the paths to enlightenment.
'Furthermore, Subhuti! Again, if a Bodhisattva Mahasattva'
【English Translation】 'The Gate of Liberation of the Ground' (Mati Vimoksha-dvara), 'The Gate of Liberation of Samadhi without Characteristics' (Animitta Samadhi Vimoksha-dvara), 'The Gate of Liberation of Samadhi without Action' (Apranihita Samadhi Vimoksha-dvara). Although the Bodhisattva enters these gates of liberation, they do not realize actual Nirvana within them. Why is that? Because this Bodhisattva is protected by the power of skillful means, and is able to think: 'I will not abandon all sentient beings.' Before fully possessing the Buddha's Dharma, they will not ultimately realize the actuality of emptiness within them. 'Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to enter profound emptiness, they should enter the Gate of Liberation of Emptiness Samadhi, the Gate of Liberation of Samadhi without Characteristics, and the Gate of Liberation of Samadhi without Action. If a Bodhisattva wishes to enter these gates of Samadhi liberation, they should generate this thought: 'All sentient beings, throughout the long night of samsara, are attached to the appearance of sentient beings and generate views of attainment. After I attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), I shall proclaim the essential Dharma to sentient beings and cut off these attachments.' Then they enter the Gate of Liberation of Emptiness Samadhi, the Gate of Liberation of Samadhi without Characteristics, and the Gate of Liberation of Samadhi without Action. Because of this thought and the power of previous skillful means, the Bodhisattva does not realize actual Nirvana in these Samadhis, nor do they diminish the meditative practices of loving-kindness, compassion, joy, and equanimity. Why is that? Because this Bodhisattva is protected by the power of skillful means, and instead increases all good dharmas, making the senses keen, and also increasing the powers and the paths to enlightenment. 'Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to enter the Gate of Liberation of Emptiness Samadhi, they should generate this thought: 'All sentient beings, throughout the long night of samsara, generate the notion of self and are attached to attainment. After I attain Anuttara-samyak-sambodhi, I shall proclaim the essential Dharma to sentient beings and cut off the notion of self.' Then they enter the Gate of Liberation of Emptiness Samadhi. Because of this thought and the power of previous skillful means, the Bodhisattva does not realize actual Nirvana, nor do they diminish the meditative practices of loving-kindness, compassion, joy, and equanimity. Why is that? Because this Bodhisattva is protected by the power of skillful means, and instead increases all good dharmas, making the senses keen, and also increasing the powers and the paths to enlightenment. 'Furthermore, Subhuti! Again, if a Bodhisattva Mahasattva'
薩摩訶薩若欲入無相三摩地解脫門者，應生如是心：『一切眾生於長夜中，著諸有相生取相想，我得阿耨多羅三藐三菩提已，當爲眾生宣說法要斷除有相。』即入無相三摩地解脫門。菩薩以如是心及先方便力故，不證實際，亦不減失慈悲喜捨諸三昧法。何以故？是菩薩已得善巧方便力所護故，轉復增益所有善法，諸根通利，諸力覺道亦悉增益。
「複次，須菩提！又菩薩摩訶薩若欲入無作三摩地解脫門者，應生如是心：『一切眾生於長夜中，著常想、樂想、我想、凈想，起如是等諸顛倒想，是所作相。我得阿耨多羅三藐三菩提已，當爲眾生宣說法要，所謂是無常非常、是苦非樂、是無我非我、是不凈非凈。如是當令斷除常想、樂想、我想、凈想，離所作相。』即入無作三摩地解脫門。菩薩以如是心，及先方便力故，不證實際，亦不減失慈悲喜捨諸三昧法。何以故？是菩薩已得善巧方便力所護故，轉復增益所有善法，諸根通利，諸力覺道亦悉增益。
「又，須菩提！菩薩摩訶薩應生如是心：『一切眾生於長夜中著諸有相，所謂先行有所得、今行有所得，先行常想、今行常想，先行顛倒行、今行顛倒行，先行和合想、今行和合想，先行不實想、今行不實想，先起邪見、今起邪見，先作諸過失行、今作諸過失行
【現代漢語翻譯】 現代漢語譯本： 「須菩提，如果菩薩摩訶薩（菩薩中的大菩薩）想要進入無相三摩地（無相的禪定）解脫門，應當生起這樣的心念：『一切眾生在漫長的輪迴中，執著于各種有相，產生對相的執取和妄想。我證得阿耨多羅三藐三菩提（無上正等正覺）后，應當為眾生宣說佛法要義，斷除他們對有相的執著。』這樣就能進入無相三摩地解脫門。菩薩因為這樣的心念以及之前的方便力，不會證入實際（真如實性），也不會減少慈悲喜捨等各種三昧（禪定）法。為什麼呢？因為這位菩薩已經得到善巧方便力的護持，反而會增益所有的善法，使諸根（眼、耳、鼻、舌、身、意）通利，諸力（信、精進、念、定、慧五力）和覺道（三十七道品）也都會增益。 「再者，須菩提！如果菩薩摩訶薩想要進入無作三摩地（無造作的禪定）解脫門，應當生起這樣的心念：『一切眾生在漫長的輪迴中，執著于常想、樂想、我想、凈想，產生這些顛倒的妄想，這些都是有所作為的相。我證得阿耨多羅三藐三菩提后，應當為眾生宣說佛法要義，即所謂無常而非恒常、是苦而非快樂、是無我而非有我、是不凈而非清凈。這樣應當使他們斷除常想、樂想、我想、凈想，遠離有所作為的相。』這樣就能進入無作三摩地解脫門。菩薩因為這樣的心念以及之前的方便力，不會證入實際，也不會減少慈悲喜捨等各種三昧法。為什麼呢？因為這位菩薩已經得到善巧方便力的護持，反而會增益所有的善法，使諸根通利，諸力和覺道也都會增益。 「又，須菩提！菩薩摩訶薩應當生起這樣的心念：『一切眾生在漫長的輪迴中執著于各種有相，即所謂先前認為有所得、現在認為有所得，先前認為常住、現在認為常住，先前顛倒行、現在顛倒行，先前和合想、現在和合想，先前不實想、現在不實想，先前生起邪見、現在生起邪見，先前造作各種過失行為、現在造作各種過失行為。
【English Translation】 English version: 『Furthermore, Subhuti, if a Bodhisattva Mahasattva (a great Bodhisattva) wishes to enter the liberation door of the Samadhi of No-Sign (formless concentration), they should generate this thought: 「All sentient beings, throughout the long night, are attached to various signs, giving rise to the perception and delusion of signs. After I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), I shall proclaim the essential Dharma to sentient beings, cutting off their attachment to signs.」 Thus, they enter the liberation door of the Samadhi of No-Sign. Because of this thought and the power of previous skillful means, the Bodhisattva will not realize the actual (true reality), nor will they diminish the various Samadhi (meditative concentration) practices of loving-kindness, compassion, joy, and equanimity. Why? Because this Bodhisattva is protected by the power of skillful means, they will instead increase all good dharmas, their faculties (eyes, ears, nose, tongue, body, mind) will become clear, and their powers (faith, diligence, mindfulness, concentration, wisdom) and the paths to enlightenment (thirty-seven factors of enlightenment) will also increase.』 『Moreover, Subhuti, if a Bodhisattva Mahasattva wishes to enter the liberation door of the Samadhi of No-Action (non-contrived concentration), they should generate this thought: 「All sentient beings, throughout the long night, are attached to the perception of permanence, the perception of pleasure, the perception of self, and the perception of purity, giving rise to such inverted perceptions, which are all signs of action. After I attain Anuttara-samyak-sambodhi, I shall proclaim the essential Dharma to sentient beings, namely, that it is impermanent, not permanent; it is suffering, not pleasure; it is no-self, not self; it is impure, not pure. Thus, I shall cause them to cut off the perception of permanence, the perception of pleasure, the perception of self, and the perception of purity, and to be free from the signs of action.」 Thus, they enter the liberation door of the Samadhi of No-Action. Because of this thought and the power of previous skillful means, the Bodhisattva will not realize the actual, nor will they diminish the various Samadhi practices of loving-kindness, compassion, joy, and equanimity. Why? Because this Bodhisattva is protected by the power of skillful means, they will instead increase all good dharmas, their faculties will become clear, and their powers and the paths to enlightenment will also increase.』 『Furthermore, Subhuti, a Bodhisattva Mahasattva should generate this thought: 「All sentient beings, throughout the long night, are attached to various signs, namely, thinking that they have attained something in the past and thinking that they have attained something now; thinking that it is permanent in the past and thinking that it is permanent now; acting in a deluded way in the past and acting in a deluded way now; thinking of aggregation in the past and thinking of aggregation now; thinking of unreality in the past and thinking of unreality now; having wrong views in the past and having wrong views now; committing various wrong actions in the past and committing various wrong actions now.
。如是一切眾生，於一切時、一切處作如是行。我得般若波羅蜜多力所護故，具足善巧方便，如是勤行精進得阿耨多羅三藐三菩提時，當爲眾生說如是法，令諸眾生得入諸法甚深實相，所謂空、無相、無愿、無作、無起、無生、無性。』須菩提！若菩薩摩訶薩生如是心，具足如是智慧，返墮起作法住三界者，無有是處。
「又，須菩提！若菩薩摩訶薩修相應行者，應問余菩薩言：『若欲成就阿耨多羅三藐三菩提者，應云何學空？當云何生心？即得入空不證空，入無相、無愿、無作、無起、無生、無性，不證無相乃至無性，而能修習般若波羅蜜多耶？』若菩薩作是言：『欲成就阿耨多羅三藐三菩提者，但應念空，念無相、無愿、無作、無起、無生、無性。』如是答者，是即舍離一切眾生，未能具足善巧方便。當知是菩薩未于先佛如來、應供、正等正覺所得授阿耨多羅三藐三菩提記，未住不退轉地。何以故？是菩薩不能宣說不退轉菩薩摩訶薩不共相，不能于其所問法中正示正答。」
須菩提白佛言：「世尊！應云何知是不退轉菩薩摩訶薩？」
佛言：「須菩提！當知彼不退轉菩薩摩訶薩者，於此甚深般若波羅蜜多法門，若聞若不聞，隨有所問，皆能于中正示正答。具是相者，是為不退轉菩薩摩訶薩。」
【現代漢語翻譯】 現代漢語譯本：所有眾生都應在一切時間、一切地點如此修行。我因般若波羅蜜多（智慧到彼岸）的力量所護持，具足善巧方便，如此勤奮精進修行，當證得阿耨多羅三藐三菩提（無上正等正覺）時，將為眾生宣說這樣的法，使眾生得以進入諸法甚深的真實相，即所謂空、無相、無愿、無作、無起、無生、無性。』須菩提！如果菩薩摩訶薩（大菩薩）生起這樣的心，具足這樣的智慧，反而墮落到執著于有為法，停留在三界（欲界、色界、無色界）之中，這是不可能的。 又，須菩提！如果菩薩摩訶薩修習相應的行，應當問其他菩薩說：『如果想要成就阿耨多羅三藐三菩提，應當如何學習空？應當如何生起心？才能既能進入空而不執著于空，進入無相、無愿、無作、無起、無生、無性，而不執著于無相乃至無性，並且能夠修習般若波羅蜜多呢？』如果菩薩回答說：『想要成就阿耨多羅三藐三菩提，只需念空，念無相、無愿、無作、無起、無生、無性。』這樣回答的人，就是捨棄了一切眾生，未能具足善巧方便。應當知道這位菩薩沒有在過去的佛如來、應供、正等正覺那裡得到阿耨多羅三藐三菩提的授記，沒有安住于不退轉的地位。為什麼呢？因為這位菩薩不能宣說不退轉菩薩摩訶薩的不共之相，不能在被問到的法中給出正確的指示和回答。」 須菩提對佛說：『世尊！應當如何知道是不退轉的菩薩摩訶薩呢？』 佛說：『須菩提！應當知道，不退轉的菩薩摩訶薩，對於這甚深的般若波羅蜜多法門，無論是聽過還是沒聽過，無論被問到什麼，都能在其中給出正確的指示和回答。具備這種相的，就是不退轉的菩薩摩訶薩。』
【English Translation】 English version: Thus should all beings act at all times and in all places. Because I am protected by the power of Prajna Paramita (Perfection of Wisdom), and I am endowed with skillful means, when I attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) through such diligent and vigorous practice, I will preach this Dharma to sentient beings, enabling them to enter the profound true nature of all dharmas, which is called emptiness, signlessness, wishlessness, non-action, non-arising, non-birth, and non-nature.』 Subhuti! If a Bodhisattva Mahasattva (Great Bodhisattva) generates such a mind and possesses such wisdom, yet falls back into clinging to conditioned dharmas and dwells in the three realms (desire realm, form realm, formless realm), this is impossible. Furthermore, Subhuti! If a Bodhisattva Mahasattva practices accordingly, he should ask other Bodhisattvas: 『If one wishes to attain Anuttara-samyak-sambodhi, how should one learn emptiness? How should one generate the mind? How can one enter emptiness without being attached to emptiness, enter signlessness, wishlessness, non-action, non-arising, non-birth, and non-nature without being attached to signlessness and so on, and yet be able to practice Prajna Paramita?』 If a Bodhisattva answers: 『If one wishes to attain Anuttara-samyak-sambodhi, one should only contemplate emptiness, contemplate signlessness, wishlessness, non-action, non-arising, non-birth, and non-nature.』 Such an answer means that one has abandoned all sentient beings and has not fully possessed skillful means. It should be known that this Bodhisattva has not received the prediction of Anuttara-samyak-sambodhi from the past Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas, and has not dwelt in the stage of non-retrogression. Why? Because this Bodhisattva cannot expound the unique characteristics of a non-retrogressing Bodhisattva Mahasattva, and cannot give correct instructions and answers to the Dharma that is asked. Subhuti said to the Buddha: 『World Honored One! How should one know that a Bodhisattva Mahasattva is non-retrogressing?』 The Buddha said: 『Subhuti! You should know that a non-retrogressing Bodhisattva Mahasattva, regarding this profound Dharma of Prajna Paramita, whether he has heard it or not, whatever is asked, he can give correct instructions and answers. One who possesses these characteristics is a non-retrogressing Bodhisattva Mahasattva.』
須菩提白佛言：「世尊！菩薩多行菩提少能正答。」
佛言：「須菩提！少有住不退轉者，是故不能正答。須菩提！若有已住不退轉者，彼能正答。當知是菩薩善根明凈具足方便，不為一切世間天、人、阿修羅等而能動壞。是菩薩能善觀察一切法如夢，而於是中不證實際。須菩提！當知此為不退轉菩薩摩訶薩相。」
佛說佛母出生三法藏般若波羅蜜多經卷第十八 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第十九
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯善巧方便品第二十之二
爾時，世尊告尊者須菩提言：「我今復說不退轉菩薩摩訶薩種種相貌，汝當諦聽，如善作意。」
須菩提言：「善哉，世尊！愿樂欲聞。」
佛言：「須菩提！若菩薩摩訶薩，乃至夢中亦不愛樂聲聞、緣覺之地，亦不生彼住三界心。須菩提！有是相者，當知是為不退轉菩薩摩訶薩相。
「複次，須菩提！若菩薩摩訶薩于其夢中，見百千俱胝那庾多數菩薩、聲聞、人、天大眾，恭敬圍繞如來、應供、正等正覺，聽其說法。須菩提！若彼夢中見是相者，當知是為不退轉菩薩摩訶薩相。
【現代漢語翻譯】 現代漢語譯本 須菩提對佛說：『世尊！菩薩雖然修行很多，但能正確回答問題的人卻很少。』 佛說：『須菩提！很少有能安住于不退轉境界的菩薩，所以他們不能正確回答。須菩提！如果有人已經安住于不退轉的境界，他們就能正確回答。應當知道，這樣的菩薩善根清凈明亮，具足方便，不會被一切世間的天、人、阿修羅等所動搖破壞。這樣的菩薩能夠善於觀察一切法如夢幻，但不會在其中證得實相。須菩提！應當知道，這就是不退轉菩薩摩訶薩的相貌。』
《佛說佛母出生三法藏般若波羅蜜多經》卷第十八 大正藏第08冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》
《佛說佛母出生三法藏般若波羅蜜多經》卷第十九 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯《善巧方便品》第二十之二
這時，世尊告訴尊者須菩提說：『我現在再來說說不退轉菩薩摩訶薩的種種相貌，你應當仔細聽，好好用心思考。』 須菩提說：『太好了，世尊！我非常樂意聽聞。』 佛說：『須菩提！如果菩薩摩訶薩，乃至在夢中也不喜愛聲聞、緣覺的境界，也不會生起安住於三界的心。須菩提！有這種相貌的，應當知道這就是不退轉菩薩摩訶薩的相貌。 『再者，須菩提！如果菩薩摩訶薩在夢中，見到百千俱胝那由他（俱胝：千萬；那由他：億）無數的菩薩、聲聞、人、天大眾，恭敬圍繞著如來（如實而來，指佛的十號之一）、應供（應受人天供養，指佛的十號之一）、正等正覺（佛的智慧，指佛的十號之一），聽他說法。須菩提！如果他在夢中見到這種相貌，應當知道這就是不退轉菩薩摩訶薩的相貌。』
【English Translation】 English version Subhuti said to the Buddha, 'World Honored One! Bodhisattvas practice much, but few are able to answer correctly.' The Buddha said, 'Subhuti! Few are those who abide in non-retrogression, therefore they cannot answer correctly. Subhuti! If there are those who have already abided in non-retrogression, they are able to answer correctly. Know that such Bodhisattvas have pure and bright roots of goodness, are fully equipped with skillful means, and cannot be moved or destroyed by all the worldly beings such as gods, humans, asuras, etc. Such Bodhisattvas are able to skillfully observe all dharmas as dreams, but do not realize the actual reality within them. Subhuti! Know that this is the characteristic of a non-retrogressing Bodhisattva Mahasattva.'
'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita', Volume 18 Taisho Tripitaka Volume 08, No. 0228, 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita'
'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajnaparamita', Volume 19 Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-robed Minister, under imperial decree, from the Western Heaven, 'The Chapter on Skillful Means', the second of the twentieth.
At that time, the World Honored One said to the Venerable Subhuti, 'I will now further describe the various characteristics of a non-retrogressing Bodhisattva Mahasattva. You should listen carefully and contemplate well.' Subhuti said, 'Excellent, World Honored One! I am eager to hear.' The Buddha said, 'Subhuti! If a Bodhisattva Mahasattva, even in a dream, does not delight in the realms of Sravakas (hearers) and Pratyekabuddhas (solitary realizers), and does not give rise to a mind that dwells in the three realms. Subhuti! If one has this characteristic, know that this is the characteristic of a non-retrogressing Bodhisattva Mahasattva.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva in a dream sees hundreds of thousands of kotis (a crore or ten million) of nayutas (a hundred million) of Bodhisattvas, Sravakas, humans, and gods, respectfully surrounding the Tathagata (one who has thus come, one of the ten titles of the Buddha), Arhat (worthy of offerings, one of the ten titles of the Buddha), Samyaksambuddha (perfectly enlightened one, one of the ten titles of the Buddha), listening to his teachings. Subhuti! If one sees this characteristic in a dream, know that this is the characteristic of a non-retrogressing Bodhisattva Mahasattva.'
「複次，須菩提！若菩薩摩訶薩于其夢中，自見其身處虛空中為人說法，及見自身放大光明，化苾芻相往彼他方諸世界中，施作佛事及為說法。須菩提！若彼夢中見是相者，當知是為不退轉菩薩摩訶薩相。
「複次，須菩提！若菩薩摩訶薩于其夢中，見州城聚落悉為火焚一切破壞，諸惡蟲獸四散馳走，一切人眾皆大驚怖生苦惱心。菩薩見已不驚不怖。從夢覺已，作是思惟：『三界無實，皆悉如夢。愿我當得阿耨多羅三藐三菩提時，以如是法為眾生說。』須菩提！若彼夢中見是相者，當知是為不退轉菩薩摩訶薩相。
「複次，須菩提！若菩薩摩訶薩于其夢中，見地獄中有諸眾生隨受眾苦。菩薩見已，作是思惟：『愿我當得阿耨多羅三藐三菩提時，佛剎清凈無有地獄，乃至不聞其名況復可見。』又，須菩提！若菩薩摩訶薩于其夢中，見諸餓鬼受飢渴苦。菩薩見已，作是思惟：『愿我當得阿耨多羅三藐三菩提時，佛剎清凈無有餓鬼，乃至不聞其名況復可見。』又，須菩提！若菩薩摩訶薩于其夢中，見諸畜生受極重苦。菩薩見已，作是思惟：『愿我當得阿耨多羅三藐三菩提時，佛剎清凈無有畜生，乃至不聞其名況復可見。』須菩提！若彼夢中見是相者，當知是為不退轉菩薩摩訶薩相。
「複次，須菩提
【現代漢語翻譯】 現代漢語譯本 「再者，須菩提（Subhuti）！如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）在夢中，看到自己身處虛空中為他人說法，並且看到自身放出光明，化現為比丘（bhiksu，佛教出家人）的形象前往其他世界，施行佛事併爲他人說法。須菩提！如果他在夢中見到這些景象，應當知道這是不退轉菩薩摩訶薩的象徵。 「再者，須菩提！如果菩薩摩訶薩在夢中，看到州城、村落都被大火焚燒，一切都被破壞，各種惡蟲野獸四處奔逃，所有人都非常驚恐，內心充滿痛苦。菩薩看到這些景象后，不會感到驚慌或恐懼。從夢中醒來后，他會這樣思考：『三界（Trailokya，欲界、色界、無色界）並非真實存在，一切都像夢境一樣。愿我將來證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）時，用這樣的道理為眾生說法。』須菩提！如果他在夢中見到這些景象，應當知道這是不退轉菩薩摩訶薩的象徵。 「再者，須菩提！如果菩薩摩訶薩在夢中，看到地獄中有眾生正在遭受各種痛苦。菩薩看到后，會這樣思考：『愿我將來證得阿耨多羅三藐三菩提時，我的佛剎（Buddha-ksetra，佛的國土）清凈，沒有地獄，甚至連地獄的名字都聽不到，更不用說看到了。』又，須菩提！如果菩薩摩訶薩在夢中，看到餓鬼正在遭受飢渴的痛苦。菩薩看到后，會這樣思考：『愿我將來證得阿耨多羅三藐三菩提時，我的佛剎清凈，沒有餓鬼，甚至連餓鬼的名字都聽不到，更不用說看到了。』又，須菩提！如果菩薩摩訶薩在夢中，看到畜生正在遭受極大的痛苦。菩薩看到后，會這樣思考：『愿我將來證得阿耨多羅三藐三菩提時，我的佛剎清凈，沒有畜生，甚至連畜生的名字都聽不到，更不用說看到了。』須菩提！如果他在夢中見到這些景象，應當知道這是不退轉菩薩摩訶薩的象徵。 「再者，須菩提！
【English Translation】 English version Furthermore, Subhuti! If a Bodhisattva-mahasattva (great Bodhisattva) in their dream sees themselves in the sky preaching the Dharma to others, and sees their own body emitting great light, transforming into the appearance of a bhiksu (Buddhist monk) going to other worlds, performing Buddha-works and preaching the Dharma. Subhuti! If they see these signs in their dream, know that this is a sign of a non-retrogressing Bodhisattva-mahasattva. Furthermore, Subhuti! If a Bodhisattva-mahasattva in their dream sees cities and villages all burned by fire, everything destroyed, various evil insects and beasts running in all directions, and all people greatly frightened and experiencing suffering. Upon seeing this, the Bodhisattva is neither startled nor afraid. After waking from the dream, they think: 'The three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are not real, all are like a dream. May I, when I attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), preach this Dharma to all beings.' Subhuti! If they see these signs in their dream, know that this is a sign of a non-retrogressing Bodhisattva-mahasattva. Furthermore, Subhuti! If a Bodhisattva-mahasattva in their dream sees beings in hell suffering various torments. Upon seeing this, the Bodhisattva thinks: 'May I, when I attain Anuttara-samyak-sambodhi, have my Buddha-ksetra (Buddha-field) be pure, without hells, not even hearing their names, let alone seeing them.' Also, Subhuti! If a Bodhisattva-mahasattva in their dream sees hungry ghosts suffering from hunger and thirst. Upon seeing this, the Bodhisattva thinks: 'May I, when I attain Anuttara-samyak-sambodhi, have my Buddha-ksetra be pure, without hungry ghosts, not even hearing their names, let alone seeing them.' Also, Subhuti! If a Bodhisattva-mahasattva in their dream sees animals suffering extreme pain. Upon seeing this, the Bodhisattva thinks: 'May I, when I attain Anuttara-samyak-sambodhi, have my Buddha-ksetra be pure, without animals, not even hearing their names, let alone seeing them.' Subhuti! If they see these signs in their dream, know that this is a sign of a non-retrogressing Bodhisattva-mahasattva. Furthermore, Subhuti!
！若菩薩摩訶薩于諸方處，或見州城聚落忽為火焚。菩薩見已，即作是言：『如我夢中先所見相等無有異，我若已得安住不退轉者，愿我以是實語力故，速令此火自然息滅，不復展轉遍諸方處。』須菩提！彼菩薩作是言已，即時若能火自息滅，當知是菩薩已從先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記，已住不退轉地。若菩薩作是言已火不滅者，當知是菩薩未得授記，未能安住不退轉地。又，須菩提！若或是火不能滅，已而復焚燒諸餘方處，從一舍至一舍，從一里至一里，如是展轉火不滅者，當知是處眾生先世有破法重罪，彼之餘殃今世現受。須菩提！以是因緣，若菩薩摩訶薩隨愿能滿者，當知是為不退轉菩薩摩訶薩相。
「複次，須菩提！若有男子、女人等，或為非人所執魅者，是時菩薩見是事已即作是言：『若我已於先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記，深心清凈為欲成就阿耨多羅三藐三菩提故，遠離聲聞、緣覺之心，所行清凈，我當決定於阿耨多羅三藐三菩提是所應得、非不應得。又今十方無量阿僧祇世界諸佛世尊現住說法者，彼諸如來、應供、正等正覺，無所不知、無所不見、無所不了、無所不證、無所不得。是諸佛世尊，若知我深心決定成就阿耨多羅三藐三菩提
【現代漢語翻譯】 現代漢語譯本： 須菩提！如果菩薩摩訶薩在各處地方，看到城鎮村落突然被火焚燒。菩薩看到后，就說：『這和我夢中先前看到的景象完全一樣，如果我已經安住于不退轉的境界，愿我憑藉這真實語的力量，迅速讓這場火自然熄滅，不再蔓延到其他地方。』須菩提！那位菩薩說完這話后，如果火立刻就熄滅了，應當知道這位菩薩已經從過去的佛如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）那裡，得到了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，已經安住于不退轉的地位。如果菩薩說完這話后火沒有熄滅，應當知道這位菩薩還沒有得到授記，未能安住于不退轉的地位。還有，須菩提！如果火不能熄滅，反而繼續焚燒其他地方，從一戶人家到另一戶人家，從一個村落到另一個村落，這樣蔓延開來火不熄滅，應當知道這個地方的眾生前世有破壞佛法的嚴重罪業，他們所剩餘的惡報今生正在承受。須菩提！因為這個原因，如果菩薩摩訶薩能夠隨心所愿地滿足願望，應當知道這是不退轉菩薩摩訶薩的特徵。
『再者，須菩提！如果有男子、女人等，被非人（指鬼神等）所迷惑控制，這時菩薩看到這種情況就說：『如果我已經在過去的佛如來、應供、正等正覺那裡，得到了阿耨多羅三藐三菩提的授記，內心清凈，爲了成就阿耨多羅三藐三菩提，遠離聲聞（Sravaka）、緣覺（Pratyekabuddha）的心，所作所為清凈，我應當決定能夠得到阿耨多羅三藐三菩提，而不是不能得到。而且現在十方無量阿僧祇（Asankhya，無數）世界中，諸佛世尊正在說法，那些如來、應供、正等正覺，無所不知、無所不見、無所不瞭解、無所不證、無所不得。這些佛世尊，如果知道我內心堅定要成就阿耨多羅三藐三菩提，
【English Translation】 English version: Furthermore, Subhuti, if a Bodhisattva-Mahasattva, in various places, sees a town or village suddenly consumed by fire. Having seen this, the Bodhisattva would say: 'This is exactly like what I saw in my dream before. If I have already attained the state of non-retrogression, may this fire quickly extinguish itself naturally through the power of my truthful words, and not spread to other places.' Subhuti, after that Bodhisattva has spoken these words, if the fire immediately extinguishes itself, it should be known that this Bodhisattva has received the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from the past Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, and has already attained the stage of non-retrogression. If, after the Bodhisattva has spoken these words, the fire does not extinguish, it should be known that this Bodhisattva has not yet received the prediction and has not attained the stage of non-retrogression. Moreover, Subhuti, if the fire does not extinguish but continues to burn other places, spreading from one house to another, from one village to another, and the fire does not extinguish, it should be known that the beings in this place have committed grave sins of breaking the Dharma in their past lives, and they are now experiencing the remaining consequences of those sins. Subhuti, because of this reason, if a Bodhisattva-Mahasattva can fulfill their wishes at will, it should be known that this is a characteristic of a non-retrogressing Bodhisattva-Mahasattva.
Furthermore, Subhuti, if there are men or women who are possessed or bewitched by non-humans (referring to spirits, etc.), at that time, upon seeing this, the Bodhisattva would say: 'If I have already received the prediction of Anuttara-samyak-sambodhi from the past Buddhas, Tathagatas, Arhats, and Samyaksambuddhas, with a pure heart, for the sake of achieving Anuttara-samyak-sambodhi, having abandoned the minds of Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), and my conduct is pure, I should definitely be able to attain Anuttara-samyak-sambodhi, and not be unable to attain it. Moreover, in the immeasurable Asankhya (countless) worlds of the ten directions, the Buddhas, the World Honored Ones, are currently teaching the Dharma. Those Tathagatas, Arhats, and Samyaksambuddhas know everything, see everything, understand everything, realize everything, and attain everything. If these Buddhas, the World Honored Ones, know that my heart is determined to achieve Anuttara-samyak-sambodhi,'
者，愿我以是實語力故，令彼非人舍離遠去，其所執魅若男若女速得解脫。』若菩薩作是語時，而彼非人不即遠去，其所執魅未得解脫者，當知是菩薩未從先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記，未住不退轉地。須菩提！若菩薩作是語時，而彼非人即速遠去，其所執魅即得解脫者，當知是菩薩已從先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記，已得安住不退轉地。
辯魔相品第二十一
「複次，須菩提！亦有初住大乘諸菩薩等，見是男子、女人為彼非人所執魅時，即作是言：『若我已於先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記者，愿我以是實語力故，令彼非人舍離遠去，其所執魅若男若女速得解脫。』作是語已，時彼惡魔隱伏其形來菩薩所，潛以魔力，即令非人舍離而去。何以故？諸惡魔力勝非人故，由是非人力不能為，舍離而去。
「爾時，菩薩不能覺知斯為魔力，但作是念：『我從先佛已得授記，已能安住不退轉地。何以故？隨我所愿即得成就。彼諸菩薩未得授記，無是力故。』菩薩於此起增上慢及諸慢心，由慢心故增長貢高，以貢高故輕易惡賤諸餘菩薩，自謂已從先佛得記，余悉未得從佛授記。由此因緣，遠離佛無上智自然智一切智一切智
【現代漢語翻譯】 現代漢語譯本：『我發願憑藉這真實不虛的語言力量，讓那些非人（指鬼神等）捨棄遠離，他們所控制的無論是男子還是女子都能迅速得到解脫。』如果菩薩說出這樣的話，而那些非人沒有立刻遠離，他們所控制的人也沒有得到解脫，應當知道這位菩薩還沒有從過去的佛（如來）、應供（值得供養者）、正等正覺（完全覺悟者）那裡，得到阿耨多羅三藐三菩提（無上正等正覺）的授記，還沒有安住于不退轉的地位。須菩提！如果菩薩說出這樣的話，而那些非人立刻遠離，他們所控制的人也立刻得到解脫，應當知道這位菩薩已經從過去的佛（如來）、應供（值得供養者）、正等正覺（完全覺悟者）那裡，得到阿耨多羅三藐三菩提（無上正等正覺）的授記，已經安住于不退轉的地位。
辯魔相品第二十一
『再者，須菩提！也有初住大乘的菩薩們，看到那些男子、女子被非人（指鬼神等）控制時，就說：『如果我已經在過去的佛（如來）、應供（值得供養者）、正等正覺（完全覺悟者）那裡，得到阿耨多羅三藐三菩提（無上正等正覺）的授記，我發願憑藉這真實不虛的語言力量，讓那些非人捨棄遠離，他們所控制的無論是男子還是女子都能迅速得到解脫。』說完這話后，那時惡魔隱藏身形來到菩薩身邊，暗中用魔力，立刻讓非人捨棄離開。為什麼呢？因為惡魔的力量勝過非人，所以非人的力量無法做到捨棄離開。
『這時，菩薩不能覺察到這是魔力的作用，只是這樣想：『我已經從過去的佛那裡得到授記，已經能夠安住于不退轉的地位。為什麼呢？因為我隨心所愿就能實現。那些沒有得到授記的菩薩，沒有這種力量。』菩薩因此生起增上慢和各種慢心，因為慢心的緣故增長貢高，因為貢高的緣故輕視和貶低其他的菩薩，自認為已經從過去的佛那裡得到授記，其餘的菩薩都沒有從佛那裡得到授記。因為這個原因，遠離了佛的無上智慧、自然智慧、一切智慧、一切智。
【English Translation】 English version: 『I vow that by the power of this truthful speech, may those non-humans (referring to spirits, etc.) depart and leave, and may those they possess, whether male or female, quickly gain liberation.』 If a Bodhisattva speaks these words, and those non-humans do not immediately depart, and those they possess do not gain liberation, it should be known that this Bodhisattva has not yet received the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from the past Buddhas (Tathagatas), Arhats (Worthy of Offerings), Samyak-sambuddhas (Perfectly Enlightened Ones), and has not yet dwelt in the stage of non-retrogression. Subhuti! If a Bodhisattva speaks these words, and those non-humans immediately depart, and those they possess immediately gain liberation, it should be known that this Bodhisattva has already received the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from the past Buddhas (Tathagatas), Arhats (Worthy of Offerings), Samyak-sambuddhas (Perfectly Enlightened Ones), and has already dwelt in the stage of non-retrogression.
Chapter 21: Discriminating the Marks of Demons
『Furthermore, Subhuti! There are also Bodhisattvas who have just entered the Mahayana path, who, when they see men or women possessed by non-humans (referring to spirits, etc.), say: 『If I have already received the prediction of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) from the past Buddhas (Tathagatas), Arhats (Worthy of Offerings), Samyak-sambuddhas (Perfectly Enlightened Ones), I vow that by the power of this truthful speech, may those non-humans depart and leave, and may those they possess, whether male or female, quickly gain liberation.』 After speaking these words, at that time, the demons conceal their forms and come to the Bodhisattva, secretly using their demonic power to immediately cause the non-humans to depart and leave. Why is this? Because the power of the demons is greater than that of the non-humans, therefore the power of the non-humans cannot cause them to depart and leave.
『At this time, the Bodhisattva is unable to perceive that this is the work of demonic power, but thinks: 『I have already received the prediction from the past Buddhas, and I am already able to dwell in the stage of non-retrogression. Why is this? Because whatever I wish for is immediately accomplished. Those Bodhisattvas who have not received the prediction do not have this power.』 The Bodhisattva therefore gives rise to superior pride and various forms of pride. Because of pride, they increase their arrogance. Because of arrogance, they look down upon and belittle other Bodhisattvas, thinking that they have already received the prediction from the past Buddhas, while all the others have not received the prediction from the Buddha. Because of this reason, they are far from the Buddha's unsurpassed wisdom, natural wisdom, all-knowing wisdom, and omniscience.
智，乃至遠離阿耨多羅三藐三菩提。菩薩於此若不親近諸善知識，不得善法而為開導，為諸惡友共所護助，于自身心又復不具善巧方便，增上慢心轉復堅固，以是因緣為魔所縛不能解脫，於二地中隨墮一處，若聲聞地若緣覺地。須菩提！如是相者，是彼初住大乘諸菩薩等，以少見少聞故，不能親近諸善知識，不得般若波羅蜜多善巧方便力所護故，以小因緣增長慢心，乃至遠離阿耨多羅三藐三菩提。須菩提！是故當知斯亦名為菩薩魔事。
「複次，須菩提！有諸惡魔復以名字因緣壞亂諸菩薩摩訶薩。云何為名字因緣？所謂惡魔化諸異相，或時來詣彼菩薩所，作如是言：『菩薩當知，汝父如是名、母如是名，余親里朋友各各如是名字，乃至七世大祖父母各如是名，汝于某方某處某國某城，某族所生，其姓某氏。』又復若性柔軟剛猛，性緩性急根利根鈍，惡魔即時一一能說。又作是言：『汝于先世亦曾修習頭陀功德，所謂受阿啰拏法，常行乞食著糞掃衣，飯食已后不復飲漿，常一坐食常隨敷座，但持三衣住尸陀林，坐于樹下坐于空地，常節量食常坐不臥，具修如是頭陀功德。又復少語喜足遠離憒鬧，若語言時柔軟可愛，乃至不受涂足油等。汝于先世具修如是種種功德，今世亦有如是功德見法知法，汝已決定於先佛如來
【現代漢語翻譯】 現代漢語譯本：智慧，乃至遠離阿耨多羅三藐三菩提（無上正等正覺）。菩薩如果不能親近善知識，就不能得到善法的開導，反而會被惡友所護持幫助，自身的心性又缺乏善巧方便，增上慢的心反而更加堅固。因為這些原因，會被魔所束縛而不能解脫，在二乘（聲聞乘和緣覺乘）中隨處墮落，不是墮入聲聞地，就是墮入緣覺地。須菩提！像這樣的情況，是那些初發心住于大乘的菩薩，因為見識少、聽聞少，不能親近善知識，不能得到般若波羅蜜多（以空性智慧到達彼岸）的善巧方便力量的護持，因為小的因緣就增長了慢心，乃至遠離阿耨多羅三藐三菩提。須菩提！所以應當知道，這也叫做菩薩的魔事。 複次，須菩提！有些惡魔又會以名字的因緣來破壞菩薩摩訶薩（大菩薩）。什麼是名字的因緣呢？就是惡魔會變化成各種不同的形象，有時來到菩薩那裡，這樣說：『菩薩應當知道，你的父親叫什麼名字，母親叫什麼名字，其他的親戚朋友各自叫什麼名字，乃至七世的祖父母各自叫什麼名字，你出生在哪個地方、哪個國家、哪個城市，哪個家族，姓什麼。』又會說你的性格是柔和還是剛猛，是緩慢還是急躁，根器是敏銳還是遲鈍，惡魔都能一一說出來。又會說：『你在前世也曾經修習頭陀功德（苦行），比如受持阿啰拏法（不爭訟法），經常乞食，穿糞掃衣，吃飯後不再喝漿，經常一坐而食，經常隨處敷座，只持三衣，住在尸陀林（墳地），坐在樹下，坐在空地上，經常節制飲食，經常坐著不躺臥，具足修習這樣的頭陀功德。又少說話，喜好知足，遠離喧鬧，說話時柔和可愛，乃至不接受涂足的油等。你在前世具足修習了這樣的種種功德，今世也有這樣的功德，能見法知法，你已經決定在先佛如來（過去的佛）那裡得到了授記。』
【English Translation】 English version: Wisdom, and even to be far from Anuttara-samyak-sambodhi (supreme perfect enlightenment). If a Bodhisattva does not associate with virtuous teachers, they will not receive guidance in virtuous Dharma, but will be protected and assisted by evil friends. Furthermore, if their own minds lack skillful means, their arrogance will become even more entrenched. Because of these reasons, they will be bound by demons and unable to be liberated, falling into one of the two vehicles (Śrāvakayāna and Pratyekabuddhayāna), either the Śrāvaka ground or the Pratyekabuddha ground. Subhuti! Such a situation is that of those Bodhisattvas who have initially set their minds on the Mahayana, because they have little knowledge and little hearing, they cannot associate with virtuous teachers, and they are not protected by the skillful means of Prajñāpāramitā (perfection of wisdom). Due to small causes, their arrogance grows, and they are even far from Anuttara-samyak-sambodhi. Subhuti! Therefore, it should be known that this is also called a demonic act of a Bodhisattva. Furthermore, Subhuti! Some evil demons also disrupt Bodhisattva-Mahasattvas (great Bodhisattvas) through the cause of names. What is the cause of names? It is that evil demons transform into various different forms, and sometimes come to the Bodhisattva and say: 'Bodhisattva, you should know, your father's name is such, your mother's name is such, the names of your other relatives and friends are each such, and even the names of your great grandparents for seven generations are each such. You were born in such a place, such a country, such a city, such a clan, and your surname is such.' They will also say whether your nature is gentle or fierce, slow or quick, your faculties are sharp or dull, and the demons can say each of these things. They will also say: 'In your past lives, you also practiced the virtues of dhuta (ascetic practices), such as upholding the Arana Dharma (non-dispute practice), often begging for food, wearing rag robes, not drinking after eating, often eating in one sitting, often spreading a seat wherever you are, only holding three robes, living in a cemetery, sitting under a tree, sitting in an open space, often controlling your diet, often sitting without lying down, and fully practicing such dhuta virtues. You also spoke little, were content, and stayed away from noise. When you spoke, you were gentle and lovely, and you did not even accept oil for anointing your feet. In your past lives, you fully practiced such various virtues, and in this life, you also have such virtues, you can see the Dharma and know the Dharma, and you have already received a prediction from the past Buddhas Tathagatas (past Buddhas).'
、應供、正等正覺所，得授阿耨多羅三藐三菩提記，安住不退轉地。何以故？汝已具有諸功德故。汝既具足如是功德相貌，是故應知于先佛所已得授記。』爾時，菩薩聞是語已即作是念：『我已從彼先佛如來、應供、正等正覺所，得授阿耨多羅三藐三菩提記已，是安住不退轉者。何以故？今此所說我有如是頭陀功德誠無異故。』是時惡魔知彼心所念已，又復別化種種異相，所謂苾芻、苾芻尼、優婆塞、優婆夷、婆羅門長者，乃至菩薩父母兄弟親里朋友，隨所化已，住菩薩前咸作是言：『汝從先佛如來、應供、正等正覺所，已得授阿耨多羅三藐三菩提記已，住不退轉地。何以故？汝已具足如是功德相貌故。』須菩提！彼菩薩聞諸化人如是語已，不能覺知是魔所化，即時起增上慢及諸慢心，由慢心故增長貢高，以貢高故輕易惡賤諸餘菩薩，自謂已從先佛得記，余諸菩薩悉所未得從佛授記。由此因緣，遠離佛無上智、自然智、一切智、一切智智，乃至遠離阿耨多羅三藐三菩提。菩薩於此若不親近諸善知識，不得善法而為開導，為諸惡友共所護助，于自身心又復不具善巧方便，增上慢心轉復堅固。是菩薩於二地中隨墮一處，若聲聞地、若緣覺地。須菩提！我先所說不退轉菩薩摩訶薩真實相貌，而此菩薩不能成就、不能安住，不
【現代漢語翻譯】 現代漢語譯本：'從如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）那裡，你已獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的授記，安住于不退轉的地位。這是為什麼呢？因為你已經具備了各種功德。你既然具足了這樣的功德相貌，所以應當知道你已經在過去的佛那裡得到了授記。' 當時，菩薩聽到這些話后，就想：『我已經從過去的如來、應供、正等正覺那裡，得到了阿耨多羅三藐三菩提的授記，是安住于不退轉地位的人。這是為什麼呢？因為現在所說的我具有這樣的頭陀（dhuta，苦行）功德，確實沒有差別。』這時，惡魔知道他心中所想后，又變化出各種不同的形象，比如比丘（bhiksu，出家男眾）、比丘尼（bhiksuni，出家女眾）、優婆塞（upasaka，在家男眾）、優婆夷（upasika，在家女眾）、婆羅門（brahmana，印度教祭司）長者，乃至菩薩的父母兄弟親戚朋友，隨著所變化的形象，站在菩薩面前都這樣說：『你從過去的如來、應供、正等正覺那裡，已經得到了阿耨多羅三藐三菩提的授記，安住于不退轉的地位。這是為什麼呢？因為你已經具足了這樣的功德相貌。』須菩提（Subhuti）！那位菩薩聽到這些化人說的話后，不能覺察到這是魔所變化，立刻生起增上慢以及各種慢心，因為慢心的緣故增長了貢高，因為貢高的緣故輕視和厭惡其他的菩薩，自己認為已經從過去的佛那裡得到了授記，其他的菩薩都沒有得到佛的授記。由於這個原因，遠離了佛的無上智慧、自然智慧、一切智慧、一切智智，乃至遠離了阿耨多羅三藐三菩提。菩薩如果不能親近善知識，不能得到善法的開導，被惡友共同護持幫助，對於自身的心又沒有善巧方便，增上慢的心就會更加堅固。這樣的菩薩會在二地中墮落到其中一處，要麼是聲聞地（sravakabhumi，小乘修行者所證的果位），要麼是緣覺地（pratyekabuddhabhumi，獨覺者所證的果位）。須菩提！我先前所說的不退轉菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）的真實相貌，而這位菩薩不能成就、不能安住，不 現代漢語譯本：能證得。須菩提！是名菩薩摩訶薩，于不退轉地中退轉相貌。須菩提！是菩薩摩訶薩，若能親近諸善知識，得聞善法，不為惡友之所攝受，于自身心善巧方便，不生增上慢心，是菩薩摩訶薩，能于不退轉地安住不退，能證阿耨多羅三藐三菩提。須菩提！是名菩薩摩訶薩，于不退轉地中不退轉相貌。須菩提！菩薩摩訶薩，應如是學不退轉地。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提已，能轉法輪，能度無量無數眾生，令入涅槃。須菩提！是名菩薩摩訶薩，于不退轉地中不退轉相貌。須菩提！菩薩摩訶薩，應如是學不退轉地。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提已，能轉法輪，能度無量無數眾生，令入涅槃。須菩提！是名菩薩摩訶薩，于不退轉地中不退轉相貌。須菩提！菩薩摩訶薩，應如是學不退轉地。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩，應如是學不退轉地已，當得阿耨多羅三藐三菩提已，能轉法輪，能度無量無數眾生，令入涅槃。
【English Translation】 English version: 'From the Tathagata (如來), Arhat (應供), Samyaksambuddha (正等正覺), you have received the prediction of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), and you dwell in the stage of non-retrogression. Why is that? Because you already possess all kinds of merits. Since you are endowed with such meritorious characteristics, therefore you should know that you have already received the prediction from the past Buddhas.' At that time, the Bodhisattva, upon hearing these words, thought: 'I have already received the prediction of Anuttara-samyak-sambodhi from the past Tathagatas, Arhats, Samyaksambuddhas, and I am one who dwells in the stage of non-retrogression. Why is that? Because what is said now, that I possess such dhuta (頭陀, ascetic) merits, is indeed without difference.' At this time, the demon, knowing what he was thinking, transformed into various different appearances, such as bhikshus (比丘, monks), bhikshunis (比丘尼, nuns), upasakas (優婆塞, male lay practitioners), upasikas (優婆夷, female lay practitioners), brahmana (婆羅門, priests) elders, and even the Bodhisattva's parents, siblings, relatives, and friends. Having transformed into these forms, they stood before the Bodhisattva and all said: 'You have already received the prediction of Anuttara-samyak-sambodhi from the past Tathagatas, Arhats, Samyaksambuddhas, and you dwell in the stage of non-retrogression. Why is that? Because you are already endowed with such meritorious characteristics.' Subhuti (須菩提)! That Bodhisattva, upon hearing these words from the transformed beings, could not realize that they were transformations of the demon. Immediately, he arose with increased pride and various forms of arrogance. Because of arrogance, he grew conceited. Because of conceit, he looked down upon and despised other Bodhisattvas, thinking that he had already received the prediction from the past Buddhas, while other Bodhisattvas had not received the prediction from the Buddhas. Because of this reason, he distanced himself from the Buddha's unsurpassed wisdom, natural wisdom, all wisdom, and all-knowing wisdom, and even distanced himself from Anuttara-samyak-sambodhi. If a Bodhisattva does not draw near to virtuous teachers, does not receive the guidance of virtuous teachings, is protected and assisted by evil friends, and does not have skillful means in his own mind, his increased pride will become even more solidified. Such a Bodhisattva will fall into one of two stages, either the Sravakabhumi (聲聞地, the stage of Hearers) or the Pratyekabuddhabhumi (緣覺地, the stage of Solitary Buddhas). Subhuti! The true characteristics of a non-retrogressing Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) that I spoke of earlier, this Bodhisattva cannot achieve, cannot abide in, and cannot English version: attain. Subhuti! This is called the appearance of a Bodhisattva-Mahasattva retrogressing from the stage of non-retrogression. Subhuti! If a Bodhisattva-Mahasattva can draw near to virtuous teachers, hear virtuous teachings, not be influenced by evil friends, have skillful means in his own mind, and not give rise to increased pride, this Bodhisattva-Mahasattva can abide in the stage of non-retrogression without retrogressing, and can attain Anuttara-samyak-sambodhi. Subhuti! This is called the appearance of a Bodhisattva-Mahasattva not retrogressing from the stage of non-retrogression. Subhuti! A Bodhisattva-Mahasattva should learn the stage of non-retrogression in this way. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, will attain Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, and having attained Anuttara-samyak-sambodhi, will be able to turn the Dharma wheel, and will be able to liberate countless sentient beings, leading them into Nirvana. Subhuti! This is called the appearance of a Bodhisattva-Mahasattva not retrogressing from the stage of non-retrogression. Subhuti! A Bodhisattva-Mahasattva should learn the stage of non-retrogression in this way. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, will attain Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, and having attained Anuttara-samyak-sambodhi, will be able to turn the Dharma wheel, and will be able to liberate countless sentient beings, leading them into Nirvana. Subhuti! This is called the appearance of a Bodhisattva-Mahasattva not retrogressing from the stage of non-retrogression. Subhuti! A Bodhisattva-Mahasattva should learn the stage of non-retrogression in this way. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, will attain Anuttara-samyak-sambodhi. Subhuti! A Bodhisattva-Mahasattva, having learned the stage of non-retrogression in this way, and having attained Anuttara-samyak-sambodhi, will be able to turn the Dharma wheel, and will be able to liberate countless sentient beings, leading them into Nirvana.
得般若波羅蜜多力所護助，由此因緣為魔所縛。須菩提！是故當知斯亦名為菩薩魔事。
「複次，須菩提！有諸惡魔復以名字因緣壞亂諸菩薩摩訶薩。此復云何？所謂惡魔或時化現諸苾芻相，來菩薩所作如是言：『汝當得阿耨多羅三藐三菩提時，名字如是。』而彼苾芻所說名字，與其菩薩本所愿樂得菩提時名字無異，是菩薩以無智故，又復不具善巧方便，聞此語已即作是念：『今此苾芻快哉所說，我得阿耨多羅三藐三菩提時名字，如我所愿無異無別，我今無復起諸疑惑。』是時菩薩作是念已，隨魔所化苾芻語言而生信受。以是因緣為魔所著，魔所著故，起增上慢及諸慢心，由慢心故增長貢高，以貢高故輕易惡賤諸餘菩薩，自謂已從先佛得記，余諸菩薩悉所未得從佛受記。由此因緣，遠離佛無上智、自然智、一切智、一切智智，乃至遠離阿耨多羅三藐三菩提。菩薩於此若不親近諸善知識，不得善法而為開導，為諸惡友共所護助，于自身心又復不具善巧方便，增上慢心轉復堅固。是菩薩於二地中隨墮一處，若聲聞地、若緣覺地。須菩提！我先所說不退轉菩薩摩訶薩真實相貌，而此菩薩不能成就、不能安住，不得般若波羅蜜多力所護助，由此因緣為魔所縛。須菩提！是菩薩應當悔舍如先所起種種慢心，菩薩設能悔是心
【現代漢語翻譯】 現代漢語譯本 由於沒有般若波羅蜜多（智慧到彼岸）的力量保護和幫助，因此被魔所束縛。須菩提（佛陀的十大弟子之一）！所以應當知道，這也叫做菩薩的魔事。 再者，須菩提！有些惡魔又以名字的因緣來擾亂各位菩薩摩訶薩（大菩薩）。這是怎麼回事呢？所謂的惡魔，有時會化現成比丘（出家男子）的形象，來到菩薩面前，這樣說：『你當證得阿耨多羅三藐三菩提（無上正等正覺）時，名字是這樣的。』而那位比丘所說的名字，與那位菩薩原本所希望證得菩提時的名字沒有差別。這位菩薩因為沒有智慧，又沒有善巧方便，聽到這話后就想：『現在這位比丘說得真好，我證得阿耨多羅三藐三菩提時的名字，和我所希望的一樣，沒有差別，我現在不再有任何疑惑了。』這時，菩薩這樣想后，就相信並接受了魔所化現的比丘所說的話。因為這個因緣，被魔所迷惑。被魔迷惑后，就生起增上慢和各種慢心。由於慢心，增長了貢高。因為貢高，就輕視和厭惡其他的菩薩，自認為已經從先佛那裡得到了授記，而其他的菩薩都沒有得到佛的授記。因為這個因緣，遠離了佛的無上智慧、自然智慧、一切智慧、一切智智，乃至遠離了阿耨多羅三藐三菩提。如果這位菩薩不親近各位善知識，不能得到善法的開導，被各位惡友共同保護和幫助，對於自身的心又沒有善巧方便，增上慢心就會更加堅固。這位菩薩在二地中會墮落到其中一處，要麼是聲聞地，要麼是緣覺地。須菩提！我先前所說的不退轉菩薩摩訶薩的真實相貌，而這位菩薩不能成就、不能安住，沒有得到般若波羅蜜多力量的保護和幫助，因此被魔所束縛。須菩提！這位菩薩應當懺悔捨棄先前所生起的各種慢心，菩薩如果能夠懺悔這種心
【English Translation】 English version Because they are not protected and assisted by the power of Prajna Paramita (Perfection of Wisdom), they are bound by Mara. Subhuti (one of the Buddha's ten great disciples)! Therefore, it should be known that this is also called the Mara's work of a Bodhisattva. Furthermore, Subhuti! Some evil Maras also disturb the Bodhisattva Mahasattvas (great Bodhisattvas) through the cause of names. How is this? The so-called evil Maras sometimes transform into the appearance of Bhikshus (monks), come to the Bodhisattvas, and say: 'When you attain Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment), your name will be like this.' And the name spoken by that Bhikshu is no different from the name that the Bodhisattva originally wished to have when attaining Bodhi. Because this Bodhisattva lacks wisdom and does not have skillful means, upon hearing this, he thinks: 'Now this Bhikshu speaks very well, the name I will have when I attain Anuttara Samyak Sambodhi is the same as what I wished for, there is no difference, and now I have no more doubts.' At this time, after the Bodhisattva thinks this way, he believes and accepts what the Bhikshu transformed by Mara says. Because of this cause, he is deluded by Mara. Because he is deluded by Mara, he develops arrogance and various forms of pride. Because of pride, his conceit grows. Because of conceit, he looks down upon and despises other Bodhisattvas, thinking that he has already received a prediction from the previous Buddhas, while other Bodhisattvas have not received a prediction from the Buddha. Because of this cause, he is far from the Buddha's unsurpassed wisdom, natural wisdom, all wisdom, all-knowing wisdom, and even far from Anuttara Samyak Sambodhi. If this Bodhisattva does not associate with good teachers, cannot receive guidance from good Dharma, is protected and assisted by evil friends, and does not have skillful means for his own mind, his arrogance will become even more firm. This Bodhisattva will fall into one of the two grounds, either the Sravaka ground or the Pratyekabuddha ground. Subhuti! The true appearance of the non-retrogressing Bodhisattva Mahasattva that I spoke of earlier, this Bodhisattva cannot achieve, cannot abide, and does not receive the protection and assistance of the power of Prajna Paramita, therefore he is bound by Mara. Subhuti! This Bodhisattva should repent and abandon the various forms of pride that he has previously developed. If the Bodhisattva can repent of this mind
已，亦復久久墮生死中，若復后時得善知識而為開導，還因般若波羅蜜多故，漸能趣向阿耨多羅三藐三菩提。何以故？菩薩起諸慢心罪極重故。譬如苾芻犯四根本最極重罪，若一若二，即非沙門、非釋種子。菩薩以名字因緣起諸慢心，其所獲罪亦復如是。須菩提！且置是四根本罪，當知所有五無間罪最極深重，若菩薩以名字因緣起諸慢心者，其所獲罪過復深重，而此菩薩是即名為大無方便，不能如應覺了魔事。須菩提！是故當知彼諸惡魔，能以如是微細因緣，作彼魔業壞亂諸菩薩摩訶薩，菩薩於此應當覺知，覺已遠離。
「複次，須菩提！若菩薩摩訶薩厭彼憒鬧樂欲遠離時，諸惡魔即化異相，來菩薩所作如是言：『若遠離者，應當往彼山巖樹下空寂曠野，如是修習是真遠離，此遠離行佛所稱讚。』須菩提！我不說諸菩薩摩訶薩住山巖樹下空寂曠野，是真遠離。」
須菩提白佛言：「世尊！若菩薩摩訶薩住山巖樹下空寂曠野不名遠離者，復有何相說名菩薩摩訶薩是真遠離？」
佛告須菩提言：「若菩薩摩訶薩行般若波羅蜜多有善巧方便，為一切眾生行大慈大悲行，遠離聲聞、緣覺之心，雖近聚落亦名遠離，或在山巖樹下空寂曠野亦名遠離。須菩提！諸菩薩摩訶薩若能遠離聲聞、緣覺心者是真遠離，如
【現代漢語翻譯】 現代漢語譯本： 『是的，他們也會長久地在生死輪迴中沉淪。如果後來他們遇到善知識的引導，還能因為般若波羅蜜多（智慧的完美）的緣故，逐漸趨向阿耨多羅三藐三菩提（無上正等正覺）。為什麼呢？因為菩薩生起驕慢心，罪過極其嚴重。譬如比丘犯了四根本重罪，無論是犯了一條還是兩條，就不是沙門（出家人），也不是釋迦牟尼的後裔。菩薩因為執著于名相而生起驕慢心，他們所犯的罪過也是如此。須菩提！暫且不說這四根本罪，應當知道五無間罪（殺父、殺母、殺阿羅漢、出佛身血、破和合僧）最為深重，如果菩薩因為執著于名相而生起驕慢心，他們所犯的罪過更加深重。這樣的菩薩就叫做沒有方便善巧，不能如實覺察魔事。須菩提！因此應當知道，那些惡魔能夠利用這樣微小的因緣，製造魔業，擾亂諸位菩薩摩訶薩（偉大的菩薩）。菩薩對此應當覺知，覺知后應當遠離。 『再者，須菩提！如果菩薩摩訶薩厭倦喧鬧，想要遠離時，那些惡魔就會化現不同的形象，來到菩薩面前說：『如果想要遠離，應當去山巖、樹下、空寂的曠野，像這樣修行才是真正的遠離，這種遠離的修行是佛所讚歎的。』須菩提！我不是說菩薩摩訶薩住在山巖、樹下、空寂的曠野才是真正的遠離。』 須菩提對佛說：『世尊！如果菩薩摩訶薩住在山巖、樹下、空寂的曠野不叫做遠離，那麼又有什麼樣的相貌可以稱為菩薩摩訶薩是真正的遠離呢？』 佛告訴須菩提說：『如果菩薩摩訶薩修行般若波羅蜜多，具有善巧方便，為一切眾生修行大慈大悲，遠離聲聞（聽聞佛法而得解脫者）、緣覺（獨自悟道者）的心，即使靠近村落也叫做遠離，或者在山巖、樹下、空寂的曠野也叫做遠離。須菩提！諸位菩薩摩訶薩如果能夠遠離聲聞、緣覺的心，才是真正的遠離，就像我所說的那樣。』
【English Translation】 English version: 'Yes, they will also fall into the cycle of birth and death for a long time. If later they encounter a good teacher who guides them, they can still, through the perfection of wisdom (Prajnaparamita), gradually move towards Anuttara-samyak-sambodhi (unexcelled perfect enlightenment). Why is this? Because the sin of a Bodhisattva arising from pride is extremely serious. For example, if a Bhikshu (monk) commits one or two of the four fundamental grave offenses, he is no longer a Shramana (ascetic) or a descendant of Shakyamuni. If a Bodhisattva arises pride due to attachment to names, the sin they incur is the same. Subhuti! Let's set aside the four fundamental offenses for now. Know that the five heinous offenses (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, and causing disunity in the Sangha) are the most profound. If a Bodhisattva arises pride due to attachment to names, the sin they incur is even more profound. Such a Bodhisattva is said to be without skillful means and cannot truly perceive demonic activities. Subhuti! Therefore, you should know that those demons can use such subtle causes to create demonic actions, disrupting the Bodhisattva Mahasattvas (great Bodhisattvas). Bodhisattvas should be aware of this, and once aware, they should stay away. 'Furthermore, Subhuti! If a Bodhisattva Mahasattva is tired of the noise and wants to be away, those demons will transform into different forms and come to the Bodhisattva, saying: 'If you want to be away, you should go to the mountains, under trees, or to empty wilderness. Practicing like this is true detachment, and this practice of detachment is praised by the Buddha.' Subhuti! I do not say that Bodhisattva Mahasattvas living in the mountains, under trees, or in empty wilderness is true detachment.' Subhuti said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva living in the mountains, under trees, or in empty wilderness is not called detachment, then what kind of appearance can be called true detachment for a Bodhisattva Mahasattva?' The Buddha told Subhuti: 'If a Bodhisattva Mahasattva practices Prajnaparamita with skillful means, practices great loving-kindness and great compassion for all beings, and is detached from the minds of Sravakas (those who attain liberation by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), then even if they are near a village, it is called detachment, or even if they are in the mountains, under trees, or in empty wilderness, it is also called detachment. Subhuti! If Bodhisattva Mahasattvas can be detached from the minds of Sravakas and Pratyekabuddhas, that is true detachment, just as I have said.'
是遠離我所聽許。菩薩應當于晝夜中常修如是真遠離行。須菩提！若如惡魔所贊，菩薩但住山巖樹下空寂曠野為遠離者，而彼菩薩雖如是遠離，不能遠離聲聞、緣覺之心，非真遠離。雖修般若波羅蜜多，不能圓滿一切智智。當知是為雜亂行者，身語心業不得清凈，無慧方便，無大悲行。由自三業不清凈故，而返于彼近聚落住者生輕慢心。須菩提！彼菩薩雖近聚落，非雜亂行。何以故？以能遠離聲聞、緣覺心故。身語心業皆悉清凈，有慧方便具大悲行，雖近聚落是真遠離。若於如是修真遠離行者返生輕慢，當知是菩薩雖得禪定、解脫、神通、智慧、三昧等法，而亦不具善巧方便。須菩提！菩薩雖在百由旬外曠野空寂等處，縱經一歲百歲乃至百千俱胝那庾多歲，設過是歲修遠離行終無利益。如我所說真遠離行彼不能知，不能深固安住阿耨多羅三藐三菩提心，無善巧方便，但以寂靜為真遠離。若求佛道者貪著依止，如是遠離我不聽許，亦不能令我心生喜。何以故？如我所說遠離行中，即不見有如是遠離行人名真遠離。
「又，須菩提！有諸惡魔見彼住空寂處修遠離行者，即到其所于虛空中作如是言：『善哉，善哉！善男子！汝所修者真遠離行，如來稱讚汝修是行故，令汝速得阿耨多羅三藐三菩提。』是菩薩聞空中聲所
【現代漢語翻譯】 現代漢語譯本：是遠離我所聽許的。菩薩應當在白天和夜晚都經常修習這種真正的遠離之行。須菩提！如果像惡魔所讚歎的那樣，菩薩只是住在山巖、樹下、空寂的曠野中作為遠離，那麼這位菩薩即使這樣遠離，也不能遠離聲聞（聽聞佛法而悟道者）、緣覺（不依師教，自己悟道者）之心，不是真正的遠離。即使修習般若波羅蜜多（以智慧到達彼岸），也不能圓滿一切智智（佛陀的智慧）。應當知道這是雜亂的修行者，身、語、心三業不清凈，沒有智慧方便，沒有大悲之行。由於自身三業不清凈的緣故，反而對那些住在村落附近的人產生輕慢之心。須菩提！那位菩薩即使住在村落附近，也不是雜亂的修行。為什麼呢？因為他能夠遠離聲聞、緣覺之心。身、語、心三業都清凈，有智慧方便，具足大悲之行，即使住在村落附近也是真正的遠離。如果對這樣修習真正遠離之行的人反而產生輕慢，應當知道這位菩薩即使得到禪定、解脫、神通、智慧、三昧（專注）等法，也沒有具備善巧方便。須菩提！菩薩即使在百由旬（古印度長度單位）之外的曠野空寂之處，縱然經過一年、百年乃至百千俱胝那由他年，即使超過這些年修習遠離之行，最終也沒有利益。像我所說的真正的遠離之行，他們不能理解，不能深深地安住于阿耨多羅三藐三菩提心（無上正等正覺之心），沒有善巧方便，只是把寂靜當作真正的遠離。如果求佛道的人貪著依止這種遠離，我不允許，也不能讓我心生歡喜。為什麼呢？因為在我所說的遠離之行中，就看不到有這樣遠離的修行人可以稱為真正的遠離。 又，須菩提！有些惡魔看到那些住在空寂之處修習遠離之行的人，就來到他們那裡，在虛空中說這樣的話：『善哉，善哉！善男子！你所修習的是真正的遠離之行，如來稱讚你修習這種行為，所以讓你迅速得到阿耨多羅三藐三菩提。』這位菩薩聽到空中所說的聲音，
【English Translation】 English version: It is a separation that I do not approve of. A Bodhisattva should constantly practice such true separation day and night. Subhuti! If, as the demons praise, a Bodhisattva merely dwells in mountain caves, under trees, or in empty wildernesses as a form of separation, then that Bodhisattva, even though separated in this way, cannot separate from the minds of Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own), and is not truly separated. Even if they practice Prajna Paramita (the perfection of wisdom), they cannot perfect all-knowing wisdom (the wisdom of a Buddha). Know that this is a confused practitioner, whose actions of body, speech, and mind are not pure, who lacks skillful means of wisdom, and who lacks great compassion. Because their own three actions are impure, they instead develop contempt for those who live near villages. Subhuti! That Bodhisattva, even though near a village, is not a confused practitioner. Why? Because they are able to separate from the minds of Sravakas and Pratyekabuddhas. Their actions of body, speech, and mind are all pure, they have skillful means of wisdom, and they possess great compassion. Even though they are near a village, they are truly separated. If one develops contempt for those who practice true separation in this way, know that this Bodhisattva, even if they have attained dhyana (meditation), liberation, supernatural powers, wisdom, samadhi (concentration), and other such dharmas, still does not possess skillful means. Subhuti! A Bodhisattva, even if in a wilderness or empty place a hundred yojanas (an ancient Indian unit of distance) away, even if they spend a year, a hundred years, or even hundreds of thousands of kotis of nayutas of years, and even if they exceed these years in practicing separation, will ultimately gain no benefit. They do not understand the true separation that I have spoken of, they cannot deeply and firmly abide in the mind of Anuttara Samyak Sambodhi (the mind of unsurpassed, complete, and perfect enlightenment), they lack skillful means, and they merely regard quietude as true separation. If those who seek the path of Buddhahood are attached to and rely on such separation, I do not approve of it, nor does it make my mind happy. Why? Because in the practice of separation that I have spoken of, I do not see such a practitioner of separation who can be called truly separated. Furthermore, Subhuti! Some demons, seeing those who dwell in empty places practicing separation, come to them and say in the empty space, 'Excellent, excellent! Good man! What you are practicing is true separation, and the Tathagata praises you for practicing this, so that you may quickly attain Anuttara Samyak Sambodhi.' This Bodhisattva, hearing the voice in the empty space,
稱讚已，從彼空寂曠野等處來至聚落，見余菩薩柔和善順修持梵行，遠離聲聞緣覺之心三業清凈者，即起輕慢作如是言：『汝等是為憒鬧行者，汝所修行非遠離行。』須菩提！彼住空寂菩薩以真遠離行為憒鬧行，以憒鬧行為真遠離行，以其過惡故，所應恭敬者而返輕慢，不應恭敬者而返恭敬。何以故？彼作是念：『我住空寂曠野等處，有諸非人念我故來、助我故來。汝近聚落住者，何有非人來助念汝？』作是念已，于余菩薩起輕慢心。須菩提！當知此人是為菩薩中旃陀羅、菩薩中過惡者、菩薩中污行者，是為形像菩薩，亦名賊住沙門，亦名沙門形賊，亦名不凈法者，亦名非禮法者。以是相故，當知是為初發心者，是故一切世間諸天、人等所不恭敬。何以故？我說彼人是增上慢者。須菩提！菩薩摩訶薩于如是人不應親近。
「又，須菩提！若諸菩薩摩訶薩不捨一切眾生、愛樂一切智、深發阿耨多羅三藐三菩提心，為欲成就阿耨多羅三藐三菩提利益安樂一切眾生者，不應親近如是等人。須菩提！求菩提者于諸魔事常應覺知，覺已遠離。於一切時常生厭離怖三界心，但為利樂一切眾生，引示眾生所有正道，令諸眾生圓滿正果住法實性。又復于諸眾生起大慈心、大悲心、大喜心、大舍心，菩薩常作是愿：『愿我當於一切
【現代漢語翻譯】 現代漢語譯本：讚歎完畢后，（這位菩薩）從空寂的曠野等處來到村落，見到其他菩薩溫和善良，修行清凈的梵行，遠離了聲聞（Śrāvaka，指聽聞佛陀教誨而修行的人）和緣覺（Pratyekabuddha，指獨自悟道的人）的心，身口意三業清凈。他卻生起輕慢之心，這樣說道：『你們是喧鬧的修行者，你們所修行的不是真正的遠離。』須菩提（Subhuti，佛陀的十大弟子之一）！那位住在空寂處的菩薩，把真正的遠離行為看作是喧鬧的行為，把喧鬧的行為看作是真正的遠離行為。因為他的過錯，他應該恭敬的人反而輕慢，不應該恭敬的人反而恭敬。為什麼呢？他這樣想：『我住在空寂的曠野等處，有許多非人（指天龍八部等）因為想念我而前來，爲了幫助我而前來。你們住在村落附近的人，怎麼會有非人來幫助你們呢？』這樣想了之後，就對其他菩薩生起了輕慢之心。須菩提！應當知道這個人是菩薩中的旃陀羅（Caṇḍāla，指社會地位低下的人），是菩薩中的有過錯的人，是菩薩中的行為污穢的人，是徒有其表的菩薩，也叫做賊住沙門（Śrāmaṇa，指佛教出家修行者），也叫做沙門外形的賊，也叫做不清凈法的人，也叫做不如法的人。因為這些表現，應當知道他是初發菩提心的人。所以，一切世間的天人等都不應該恭敬他。為什麼呢？我說這個人是增上慢（指未證得道果卻自以為證得）的人。須菩提！菩薩摩訶薩（Bodhisattva-mahāsattva，指發大心願的菩薩）不應該親近這樣的人。 又，須菩提！如果諸位菩薩摩訶薩不捨棄一切眾生，喜愛一切智（Sarvajñatā，指佛陀的智慧），深深地發起了阿耨多羅三藐三菩提心（Anuttarā-samyak-saṃbodhi，指無上正等正覺，即佛的智慧），爲了成就阿耨多羅三藐三菩提，利益安樂一切眾生，就不應該親近這樣的人。須菩提！求菩提（Bodhi，指覺悟）的人，對於各種魔事（Māra-karma，指障礙修行的事）應當經常覺知，覺知后就應當遠離。在一切時候，都應當生起厭離怖畏三界（Trailokya，指欲界、色界、無色界）的心，只是爲了利益安樂一切眾生，引導眾生走上正道，使眾生圓滿正果，安住於法的實性。又應當對一切眾生生起大慈心、大悲心、大喜心、大舍心。菩薩應當常常發這樣的愿：『愿我當在一切
【English Translation】 English version: Having praised, (this Bodhisattva) came from the empty wilderness and other places to the village, and saw other Bodhisattvas who were gentle and kind, practicing pure conduct, and whose minds were far from those of Śrāvakas (those who practice by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and whose three karmas of body, speech, and mind were pure. He then arose with arrogance and said, 'You are noisy practitioners, and what you practice is not true detachment.' Subhuti (one of the Buddha's ten great disciples)! That Bodhisattva who dwells in emptiness regards true detachment as noisy practice, and noisy practice as true detachment. Because of his faults, he disrespects those who should be respected and respects those who should not be respected. Why is that? He thinks, 'I dwell in the empty wilderness and other places, and many non-humans (referring to beings like gods and dragons) come because they miss me and come to help me. You who live near the village, how can non-humans come to help you?' Having thought this, he develops arrogance towards other Bodhisattvas. Subhuti! You should know that this person is a Caṇḍāla (a person of low social status) among Bodhisattvas, a flawed person among Bodhisattvas, a defiled person among Bodhisattvas, a Bodhisattva in form only, also called a thief-dwelling Śrāmaṇa (a Buddhist monastic practitioner), also called a thief in the guise of a Śrāmaṇa, also called an impure practitioner, also called an unrighteous practitioner. Because of these characteristics, you should know that he is a beginner in the Bodhi mind. Therefore, all beings in the world, including gods and humans, should not respect him. Why is that? I say that this person is arrogant. Subhuti! A Bodhisattva-mahāsattva (a Bodhisattva who has made great vows) should not associate with such a person. Furthermore, Subhuti! If Bodhisattva-mahāsattvas do not abandon all sentient beings, love all-knowing wisdom (Sarvajñatā, the wisdom of the Buddha), and deeply generate the mind of Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment, the wisdom of the Buddha), in order to achieve Anuttarā-samyak-saṃbodhi and benefit and bring happiness to all sentient beings, they should not associate with such people. Subhuti! Those who seek Bodhi (enlightenment) should always be aware of all Māra-karmas (actions that hinder practice), and having become aware, they should stay away from them. At all times, they should generate a mind of aversion and fear towards the three realms (Trailokya, the realms of desire, form, and formlessness), only for the sake of benefiting and bringing happiness to all sentient beings, guiding sentient beings onto the right path, enabling sentient beings to perfect the right fruit, and dwell in the true nature of Dharma. Furthermore, they should generate great loving-kindness, great compassion, great joy, and great equanimity towards all sentient beings. Bodhisattvas should always make this vow: 'May I, in all
時一切處遠離如是一切魔事，設或暫起速令除滅。』須菩提！若菩薩摩訶薩能如是學者，是菩薩摩訶薩神通智力。須菩提！當知如是等皆說菩薩摩訶薩覺知魔事真遠離相。」
善知識品第二十二之一
爾時，世尊告尊者須菩提言：「若菩薩摩訶薩深心欲得阿耨多羅三藐三菩提者，應當親近恭敬諸善知識。」
須菩提白佛言：「世尊！有諸菩薩摩訶薩，深心欲得阿耨多羅三藐三菩提，若能愛樂善知識者，云何是菩薩摩訶薩善知識耶？」
佛言：「須菩提！當知諸佛如來是菩薩善知識。何以故？諸佛能說菩薩行法及諸波羅蜜多，教示菩薩入般若波羅蜜多，是故諸佛如來為菩薩善知識。
「又，須菩提！般若波羅蜜多是菩薩善知識。何以故？般若波羅蜜多是諸波羅蜜多畢竟處，以般若波羅蜜多為菩薩善知識故，即六波羅蜜多皆為菩薩善知識。又復，六波羅蜜多是菩薩大師，六波羅蜜多為所行正道，六波羅蜜多為世間光明，六波羅蜜多為大法炬，六波羅蜜多為大法光明，六波羅蜜多為真救護，六波羅蜜多為所歸趣，六波羅蜜多為所住舍，六波羅蜜多為究竟道，六波羅蜜多為大洲渚，六波羅蜜多為父為母，乃至阿耨多羅三藐三菩提皆因六波羅蜜多故而能成就。
「又，須菩提！所有過去諸
【現代漢語翻譯】 現代漢語譯本：'那時，在一切地方都遠離像這樣的一切魔事，即使偶爾生起，也要迅速令其消滅。'須菩提！如果菩薩摩訶薩能夠這樣學習，這就是菩薩摩訶薩的神通智力。須菩提！應當知道，像這些都說是菩薩摩訶薩覺知魔事真實遠離的相貌。」
善知識品第二十二之一
那時，世尊告訴尊者須菩提說：『如果菩薩摩訶薩內心深切渴望得到阿耨多羅三藐三菩提（無上正等正覺），應當親近恭敬各位善知識。』
須菩提對佛說：『世尊！有些菩薩摩訶薩，內心深切渴望得到阿耨多羅三藐三菩提，如果能夠喜愛親近善知識，那麼，什麼是菩薩摩訶薩的善知識呢？』
佛說：『須菩提！應當知道，諸佛如來是菩薩的善知識。為什麼呢？因為諸佛能夠宣說菩薩的修行方法以及各種波羅蜜多（到達彼岸的方法），教導菩薩進入般若波羅蜜多（智慧到達彼岸的方法），因此，諸佛如來是菩薩的善知識。
『又，須菩提！般若波羅蜜多是菩薩的善知識。為什麼呢？因為般若波羅蜜多是各種波羅蜜多的究竟之處，因為以般若波羅蜜多作為菩薩的善知識，那麼，六波羅蜜多（佈施、持戒、忍辱、精進、禪定、智慧）都成為菩薩的善知識。而且，六波羅蜜多是菩薩的大師，六波羅蜜多是所修行的正道，六波羅蜜多是世間的光明，六波羅蜜多是大法炬，六波羅蜜多是大法光明，六波羅蜜多是真正的救護，六波羅蜜多是所歸向之處，六波羅蜜多是所安住的居所，六波羅蜜多是究竟的道路，六波羅蜜多是大洲渚，六波羅蜜多是父親是母親，乃至阿耨多羅三藐三菩提都是因為六波羅蜜多的緣故才能夠成就。
『又，須菩提！所有過去的諸佛'
【English Translation】 English version: 'At that time, one should be far away from all such demonic activities in all places, and if they arise even temporarily, one should quickly eliminate them.' Subhuti! If a Bodhisattva Mahasattva can learn in this way, this is the Bodhisattva Mahasattva's power of spiritual wisdom. Subhuti! You should know that all these are said to be the true marks of a Bodhisattva Mahasattva's awareness and detachment from demonic activities.」
Chapter 22: On Good Spiritual Friends, Part One
At that time, the World Honored One said to the Venerable Subhuti: 'If a Bodhisattva Mahasattva deeply desires to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), he should draw near to and respect all good spiritual friends.'
Subhuti said to the Buddha: 'World Honored One! There are Bodhisattva Mahasattvas who deeply desire to attain Anuttara-samyak-sambodhi. If they can love and delight in good spiritual friends, then who are the good spiritual friends of a Bodhisattva Mahasattva?'
The Buddha said: 'Subhuti! You should know that all Buddhas Tathagatas are good spiritual friends of Bodhisattvas. Why? Because the Buddhas can explain the practices of Bodhisattvas and the various Paramitas (perfections), and teach Bodhisattvas to enter into Prajna Paramita (perfection of wisdom). Therefore, all Buddhas Tathagatas are good spiritual friends of Bodhisattvas.
'Furthermore, Subhuti! Prajna Paramita is a good spiritual friend of Bodhisattvas. Why? Because Prajna Paramita is the ultimate place of all Paramitas. Because Prajna Paramita is the good spiritual friend of Bodhisattvas, then the six Paramitas (generosity, morality, patience, diligence, meditation, and wisdom) all become good spiritual friends of Bodhisattvas. Moreover, the six Paramitas are the masters of Bodhisattvas, the six Paramitas are the right path to be practiced, the six Paramitas are the light of the world, the six Paramitas are the great Dharma torch, the six Paramitas are the great Dharma light, the six Paramitas are the true protection, the six Paramitas are the place to return to, the six Paramitas are the dwelling place, the six Paramitas are the ultimate path, the six Paramitas are the great continent, the six Paramitas are the father and mother, and even Anuttara-samyak-sambodhi is achieved because of the six Paramitas.
'Furthermore, Subhuti! All the past Buddhas'
佛如來、應供、正等正覺，已得阿耨多羅三藐三菩提，已入涅盤者，是諸如來皆從六波羅蜜多生。所有未來諸佛如來、應供、正等正覺，當得阿耨多羅三藐三菩提者，是諸如來亦從六波羅蜜多生。於今現在十方無量阿僧祇世界，教化眾生諸佛如來、應供、正等正覺，今得阿耨多羅三藐三菩提者，是諸如來亦從六波羅蜜多生。又，三世諸佛一切智亦從六波羅蜜多生。何以故？諸佛本行菩薩道時，皆修習是六波羅蜜多、三十七菩提分法、四無量行、四攝法，乃至一切佛法故，得阿耨多羅三藐三菩提，是諸佛法皆從六波羅蜜多生。又，佛智自然智、不可思議智、不可稱量智、無等智、無等等智，亦復從是六波羅蜜多生。須菩提！是故六波羅蜜多為菩薩善知識，六波羅蜜多為菩薩大師，為所行正道，為世間光明，為大法炬，為大法光明，為真救護，為所歸趣，為所住舍，為究竟道，為大洲渚，為父為母，乃至出生阿耨多羅三藐三菩提。
「又，須菩提！若菩薩摩訶薩為欲利益安樂一切眾生者，應學是六波羅蜜多。若欲學是諸波羅蜜多者，應當於此般若波羅蜜多如理修學、解了其義、如實思惟、如實觀察。何以故？般若波羅蜜多與五波羅蜜多而為先導，開示顯了故。又，五波羅蜜多若離般若波羅蜜多，即不得波羅蜜多名。
【現代漢語翻譯】 現代漢語譯本：佛陀，如來（Tathagata，佛的稱號之一），應供（Arhat，值得受人供養的聖者），正等正覺（Samyaksambuddha，完全覺悟的佛陀），已經證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），已經入涅槃（Nirvana，解脫）的諸佛，這些如來都從六波羅蜜多（Six Paramitas，六種到達彼岸的修行方法）而生。所有未來諸佛，如來，應供，正等正覺，將要證得阿耨多羅三藐三菩提的，這些如來也從六波羅蜜多而生。現在十方無量阿僧祇（Asankhya，無數）世界中，教化眾生的諸佛，如來，應供，正等正覺，現在證得阿耨多羅三藐三菩提的，這些如來也從六波羅蜜多而生。而且，三世諸佛的一切智慧也從六波羅蜜多而生。為什麼呢？因為諸佛在修行菩薩道時，都修習這六波羅蜜多、三十七菩提分法（Thirty-seven Factors of Enlightenment，三十七種有助於覺悟的修行方法）、四無量行（Four Immeasurables，四種無限的慈悲心）、四攝法（Four Means of Attraction，四種攝受眾生的方法），乃至一切佛法，因此證得阿耨多羅三藐三菩提，這些佛法都從六波羅蜜多而生。而且，佛的智慧，自然智、不可思議智、不可稱量智、無等智、無等等智，也都是從這六波羅蜜多而生。須菩提（Subhuti，佛陀的弟子）！因此，六波羅蜜多是菩薩的善知識，六波羅蜜多是菩薩的導師，是所行正道，是世間的光明，是大法炬，是大法光明，是真正的救護，是所歸依之處，是所安住的居所，是究竟之道，是大洲渚，是父親是母親，乃至出生阿耨多羅三藐三菩提。 又，須菩提！如果菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）爲了利益安樂一切眾生，就應該學習這六波羅蜜多。如果想要學習這些波羅蜜多，就應當對這般若波羅蜜多（Prajnaparamita，智慧的完美）如理修學、理解其義、如實思惟、如實觀察。為什麼呢？因為般若波羅蜜多是五波羅蜜多的先導，開示顯明它們。而且，五波羅蜜多如果離開般若波羅蜜多，就不能稱為波羅蜜多。
【English Translation】 English version: The Buddhas, the Tathagatas, the Arhats, the Samyaksambuddhas, who have attained Anuttara-samyak-sambodhi and have entered Nirvana, all these Tathagatas are born from the Six Paramitas. All future Buddhas, Tathagatas, Arhats, Samyaksambuddhas, who will attain Anuttara-samyak-sambodhi, these Tathagatas are also born from the Six Paramitas. In the present countless Asankhya worlds in the ten directions, the Buddhas, Tathagatas, Arhats, Samyaksambuddhas, who are teaching sentient beings and have now attained Anuttara-samyak-sambodhi, these Tathagatas are also born from the Six Paramitas. Moreover, the omniscience of the Buddhas of the three times is also born from the Six Paramitas. Why is that? Because when the Buddhas were practicing the Bodhisattva path, they all cultivated these Six Paramitas, the Thirty-seven Factors of Enlightenment, the Four Immeasurables, the Four Means of Attraction, and all other Buddha-dharmas, thus attaining Anuttara-samyak-sambodhi. All these Buddha-dharmas are born from the Six Paramitas. Furthermore, the Buddha's wisdom, natural wisdom, inconceivable wisdom, immeasurable wisdom, unequaled wisdom, and unparalleled wisdom, all arise from these Six Paramitas. Subhuti! Therefore, the Six Paramitas are the good teachers of Bodhisattvas, the Six Paramitas are the masters of Bodhisattvas, they are the right path to follow, the light of the world, the great torch of Dharma, the great light of Dharma, the true refuge, the place to return to, the dwelling place, the ultimate path, the great continent, the father and mother, and even the birth of Anuttara-samyak-sambodhi. Moreover, Subhuti! If a Bodhisattva-mahasattva wishes to benefit and bring happiness to all sentient beings, they should learn these Six Paramitas. If they wish to learn these Paramitas, they should study, understand the meaning, contemplate, and observe the Prajnaparamita according to the Dharma. Why is that? Because Prajnaparamita is the guide for the five Paramitas, revealing and clarifying them. Furthermore, if the five Paramitas are separated from Prajnaparamita, they cannot be called Paramitas.
是故，須菩提！菩薩摩訶薩若欲不起他信、不隨他語者，應當修學是般若波羅蜜多。」
須菩提白佛言：「世尊！何等相是般若波羅蜜多？」
佛言：「須菩提！無著相是般若波羅蜜多。」
須菩提言：「頗有因緣如般若波羅蜜多無著相，一切法亦無著相耶？」
佛言：「須菩提！有因緣如般若波羅蜜多無著相，一切法亦無著相。何以故？須菩提！一切法空故、離故。是故，須菩提！如一切法無著相空故、離故，般若波羅蜜多無著相亦空亦離。」
須菩提白佛言：「世尊！若一切法空故、離故者，云何佛說一切眾生有染有凈？世尊！空法中無染無凈，離法中無染無凈。世尊！即此空法、離法不可得阿耨多羅三藐三菩提，異此空法、離法亦無法可得阿耨多羅三藐三菩提。世尊！我今不能解如是義，愿佛世尊為我宣說。」
佛言：「須菩提！于汝意云何，一切眾生於長夜中著我我所不？」
須菩提言：「如是，世尊！眾生長夜著我我所。」
佛言：「須菩提！于汝意云何，我我所空不？」
須菩提言：「如是，世尊！我我所空。」
佛言：「須菩提！于汝意云何，眾生著我我所故，輪轉生死不？」
須菩提言：「如是，世尊！眾生著我我所故，輪轉
【現代漢語翻譯】 現代漢語譯本： 因此，須菩提！菩薩摩訶薩如果想要不被他人的信念所動搖，不隨他人的言語而改變，就應當修學這般若波羅蜜多（智慧的完美）。
須菩提問佛說：『世尊！什麼是般若波羅蜜多（智慧的完美）的相狀呢？』
佛說：『須菩提！無執著的相狀就是般若波羅蜜多（智慧的完美）。』
須菩提說：『是否有因緣使得像般若波羅蜜多（智慧的完美）一樣無執著的相狀，一切法也都是無執著的相狀呢？』
佛說：『須菩提！有因緣使得像般若波羅蜜多（智慧的完美）一樣無執著的相狀，一切法也都是無執著的相狀。為什麼呢？須菩提！因為一切法都是空性的，都是遠離的。因此，須菩提！就像一切法都是無執著的相狀，是空性的，是遠離的一樣，般若波羅蜜多（智慧的完美）的無執著相狀也是空性的，也是遠離的。』
須菩提問佛說：『世尊！如果一切法都是空性的，都是遠離的，那麼佛為什麼說一切眾生有染污和清凈呢？世尊！在空性的法中沒有染污也沒有清凈，在遠離的法中也沒有染污也沒有清凈。世尊！從這空性的法、遠離的法中無法得到阿耨多羅三藐三菩提（無上正等正覺），從這空性的法、遠離的法之外也無法得到阿耨多羅三藐三菩提（無上正等正覺）。世尊！我現在不能理解這樣的道理，希望佛世尊為我宣說。』
佛說：『須菩提！你的意思如何，一切眾生在漫長的輪迴中執著於我（自我）和我所（屬於自我的事物）嗎？』
須菩提說：『是的，世尊！眾生在漫長的輪迴中執著於我（自我）和我所（屬於自我的事物）。』
佛說：『須菩提！你的意思如何，我（自我）和我所（屬於自我的事物）是空性的嗎？』
須菩提說：『是的，世尊！我（自我）和我所（屬於自我的事物）是空性的。』
佛說：『須菩提！你的意思如何，眾生因為執著於我（自我）和我所（屬於自我的事物），所以在生死中輪迴嗎？』
須菩提說：『是的，世尊！眾生因為執著於我（自我）和我所（屬於自我的事物），所以在生死中輪迴。』
【English Translation】 English version: Therefore, Subhuti! If a Bodhisattva Mahasattva wishes not to be swayed by the beliefs of others, nor to follow the words of others, they should study this Prajna Paramita (Perfection of Wisdom).
Subhuti said to the Buddha, 'World Honored One! What is the characteristic of Prajna Paramita (Perfection of Wisdom)?'
The Buddha said, 'Subhuti! The characteristic of non-attachment is Prajna Paramita (Perfection of Wisdom).'
Subhuti said, 'Is there a cause and condition such that, like Prajna Paramita (Perfection of Wisdom) which has the characteristic of non-attachment, all dharmas also have the characteristic of non-attachment?'
The Buddha said, 'Subhuti! There is a cause and condition such that, like Prajna Paramita (Perfection of Wisdom) which has the characteristic of non-attachment, all dharmas also have the characteristic of non-attachment. Why is that? Subhuti! Because all dharmas are empty and are detached. Therefore, Subhuti! Just as all dharmas have the characteristic of non-attachment, are empty, and are detached, the characteristic of non-attachment of Prajna Paramita (Perfection of Wisdom) is also empty and detached.'
Subhuti said to the Buddha, 'World Honored One! If all dharmas are empty and detached, then why does the Buddha say that all sentient beings have defilement and purity? World Honored One! In empty dharmas there is neither defilement nor purity, and in detached dharmas there is neither defilement nor purity. World Honored One! From these empty dharmas and detached dharmas, Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) cannot be attained, and apart from these empty dharmas and detached dharmas, Anuttara Samyak Sambodhi (Unsurpassed Perfect Enlightenment) cannot be attained either. World Honored One! I do not understand this meaning, I wish the World Honored Buddha would explain it to me.'
The Buddha said, 'Subhuti! What do you think, do all sentient beings in the long night of samsara cling to 'I' (self) and 'mine' (what belongs to self)?'
Subhuti said, 'Yes, World Honored One! Sentient beings in the long night cling to 'I' (self) and 'mine' (what belongs to self).'
The Buddha said, 'Subhuti! What do you think, are 'I' (self) and 'mine' (what belongs to self) empty?'
Subhuti said, 'Yes, World Honored One! 'I' (self) and 'mine' (what belongs to self) are empty.'
The Buddha said, 'Subhuti! What do you think, do sentient beings revolve in samsara because they cling to 'I' (self) and 'mine' (what belongs to self)?'
Subhuti said, 'Yes, World Honored One! Sentient beings revolve in samsara because they cling to 'I' (self) and 'mine' (what belongs to self).'
生死。」
佛言：「須菩提！當知諸染法者，但隨眾生所受所著故說名為染；若諸眾生不受不著，即無染可得亦無受染者，是故無我我所，以無我我所故，說名為凈。若諸眾生不受不著，亦無凈可得，亦無受凈者。須菩提！以是義故，於一切法空中、一切法離中，說名為染、說名為凈。須菩提！諸菩薩摩訶薩行般若波羅蜜多者，應如是行。」
須菩提白佛言：「希有，世尊！善說斯義，於一切法空中、一切法離中，說染說凈不受不著。菩薩摩訶薩行般若波羅蜜多者，應如是行。世尊！若菩薩摩訶薩如是行者，是為不行色，不行受、想、行、識。若菩薩摩訶薩如是行者，普令一切世間天、人、阿修羅等所共敬伏，不為彼等而能動亂。又，菩薩摩訶薩若如是行者，不雜聲聞、緣覺行，不住聲聞、緣覺地。何以故？如是行者是無所行而行、無所住而住，能入佛性，入如來性、自然智性、一切智性。世尊！如是行者最上無勝，與般若波羅蜜多勝行相應。是故諸菩薩摩訶薩于晝夜中如是勤行，即能近阿耨多羅三藐三菩提，乃至速能成就阿耨多羅三藐三菩提。」
佛說佛母出生三法藏般若波羅蜜多經卷第十九 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出
【現代漢語翻譯】 現代漢語譯本 『生死』。 佛說：『須菩提（Subhuti）！應當知道，所謂的染法，只是隨著眾生所接受和執著而被稱為染；如果眾生不接受也不執著，就沒有染可得，也沒有受染者，所以說無我我所。因為無我我所，所以稱為凈。如果眾生不接受也不執著，也沒有凈可得，也沒有受凈者。須菩提（Subhuti）！因為這個道理，在一切法空性中、一切法離性中，說為染，說為凈。須菩提（Subhuti）！諸位菩薩摩訶薩（Bodhisattva-Mahasattva）修行般若波羅蜜多（Prajnaparamita）時，應當這樣修行。』 須菩提（Subhuti）對佛說：『稀有啊，世尊！您善於解說這個道理，在一切法空性中、一切法離性中，說染說凈，不接受也不執著。菩薩摩訶薩（Bodhisattva-Mahasattva）修行般若波羅蜜多（Prajnaparamita）時，應當這樣修行。世尊！如果菩薩摩訶薩（Bodhisattva-Mahasattva）這樣修行，就是不執著於色，不執著于受、想、行、識。如果菩薩摩訶薩（Bodhisattva-Mahasattva）這樣修行，就能普遍令一切世間的天、人、阿修羅（Asura）等共同敬畏和降伏，不會被他們所動搖。而且，菩薩摩訶薩（Bodhisattva-Mahasattva）如果這樣修行，就不會混雜聲聞（Sravaka）、緣覺（Pratyekabuddha）的修行，不會停留在聲聞（Sravaka）、緣覺（Pratyekabuddha）的境界。為什麼呢？因為這樣修行是無所行而行、無所住而住，能夠進入佛性，進入如來性、自然智性、一切智性。世尊！這樣修行是最上無上的，與般若波羅蜜多（Prajnaparamita）的殊勝修行相應。所以諸位菩薩摩訶薩（Bodhisattva-Mahasattva）在白天和夜晚都這樣勤奮修行，就能接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），乃至迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』 佛說佛母出生三法藏般若波羅蜜多經卷第十九 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經 佛說佛母出
【English Translation】 English version 'Birth and death.' The Buddha said: 'Subhuti! It should be known that the so-called defiled dharmas are named as defiled only because they follow what sentient beings accept and cling to. If sentient beings neither accept nor cling, then there is no defilement to be obtained, nor is there one who receives defilement. Therefore, it is said that there is no self or what belongs to self. Because there is no self or what belongs to self, it is called pure. If sentient beings neither accept nor cling, there is no purity to be obtained, nor is there one who receives purity. Subhuti! Because of this meaning, in the emptiness of all dharmas and in the detachment of all dharmas, it is said to be defiled and it is said to be pure. Subhuti! Those Bodhisattva-Mahasattvas who practice Prajnaparamita should practice in this way.' Subhuti said to the Buddha: 'It is rare, World Honored One! You have well explained this meaning, that in the emptiness of all dharmas and in the detachment of all dharmas, defilement and purity are spoken of without acceptance or clinging. Bodhisattva-Mahasattvas who practice Prajnaparamita should practice in this way. World Honored One! If Bodhisattva-Mahasattvas practice in this way, it means they do not cling to form, nor do they cling to feeling, perception, volition, or consciousness. If Bodhisattva-Mahasattvas practice in this way, they will universally cause all beings in the world, including gods, humans, and Asuras, to respect and submit, and they will not be disturbed by them. Moreover, if Bodhisattva-Mahasattvas practice in this way, they will not mix with the practices of Sravakas or Pratyekabuddhas, and they will not dwell in the realms of Sravakas or Pratyekabuddhas. Why is that? Because such practice is practicing without practicing, dwelling without dwelling, and it enables one to enter the Buddha-nature, the Tathagata-nature, the nature of natural wisdom, and the nature of all wisdom. World Honored One! Such practice is the most supreme and unsurpassed, and it corresponds to the supreme practice of Prajnaparamita. Therefore, all Bodhisattva-Mahasattvas should diligently practice in this way day and night, and they will be able to approach Anuttara-samyak-sambodhi, and even quickly achieve Anuttara-samyak-sambodhi.' The Nineteenth Scroll of the Sutra of the Mother of Buddhas, the Prajnaparamita, Which Gives Birth to the Three Treasuries of Dharma Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Mother of Buddhas, the Prajnaparamita, Which Gives Birth to the Three Treasuries of Dharma The Sutra of the Mother of Buddhas
生三法藏般若波羅蜜多經卷第二十
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯善知識品第二十二之二
爾時，世尊告尊者須菩提言：「如是，如是！須菩提！菩薩摩訶薩行般若波羅蜜多，若如是行者，是為不行色，不行受、想、行、識。如是行者，普令一切世間天、人、阿修羅等所共敬伏，不為彼等而能動亂。如是行者，不雜聲聞、緣覺行，不住聲聞、緣覺地。如是行者，是無所行而行、無所住而住，能入佛性，入如來性、自然智性、一切智性。如是行者，最上無勝，與般若波羅蜜多勝行相應。若諸菩薩摩訶薩于晝夜中如是勤行，即能近阿耨多羅三藐三菩提，乃至速能成就阿耨多羅三藐三菩提。
「又，須菩提！假使閻浮提中一切眾生一一皆得人身，悉發阿耨多羅三藐三菩提心，發是心已乃至盡壽，尊重恭敬供養諸佛，又復普於一切廣行佈施，即以如是佈施功德，迴向阿耨多羅三藐三菩提。須菩提！此諸人等以是因緣得福多不？」
須菩提言：「甚多，世尊！甚多，善逝！」
佛言：「須菩提！此諸人等以是因緣得福雖多，不如菩薩摩訶薩能一日中起般若波羅蜜多相應正念，隨其菩薩所起般若波羅蜜多相應正念故，能為一切眾生作大福田。何以故？菩薩能起平等慈
【現代漢語翻譯】 現代漢語譯本 《生三法藏般若波羅蜜多經》卷第二十 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯 善知識品第二十二之二 那時，世尊告訴尊者須菩提說：『是的，是的！須菩提！菩薩摩訶薩修行般若波羅蜜多，如果這樣修行，就是不執著於色，不執著于受、想、行、識。這樣修行的人，能普遍讓一切世間的天、人、阿修羅等共同敬畏和降伏，不會被他們所動搖。這樣修行的人，不混雜于聲聞、緣覺的修行，不住于聲聞、緣覺的境界。這樣修行的人，是無所執著而行，無所住而住，能進入佛性，進入如來性、自然智性、一切智性。這樣修行的人，是最上無與倫比的，與般若波羅蜜多的殊勝修行相應。如果各位菩薩摩訶薩在白天黑夜中這樣勤奮修行，就能接近阿耨多羅三藐三菩提（無上正等正覺），乃至迅速成就阿耨多羅三藐三菩提。』 『還有，須菩提！假設閻浮提（南贍部洲）中一切眾生，每一個都得到人身，都發起了阿耨多羅三藐三菩提心，發起這個心后乃至壽命終盡，都尊重恭敬供養諸佛，又普遍對一切眾生廣行佈施，就用這樣的佈施功德，迴向阿耨多羅三藐三菩提。須菩提！這些人等因為這個因緣得到的福德多不多呢？』 須菩提說：『非常多，世尊！非常多，善逝！』 佛說：『須菩提！這些人等因為這個因緣得到的福德雖然多，不如菩薩摩訶薩能在一日之中生起與般若波羅蜜多相應的正念，因為菩薩所生起的與般若波羅蜜多相應的正念，能為一切眾生作大福田。為什麼呢？菩薩能生起平等慈悲心，'
【English Translation】 English version The Sutra of the Perfection of Wisdom that Generates the Three Dharma Treasuries, Volume 20 Translated by Śīla Rakṣita, the Tripitaka Master, Great Master of Dharma Transmission, Minister of the Imperial Court, and recipient of the Purple Robe, under Imperial Decree. Chapter 22, Part 2: The Good Spiritual Friend At that time, the World Honored One said to the Venerable Subhuti: 『So it is, so it is! Subhuti! When a Bodhisattva Mahasattva practices the Prajñāpāramitā (Perfection of Wisdom), if they practice in this way, they are not attached to form, not attached to feeling, perception, volition, or consciousness. One who practices in this way is universally revered and subdued by all beings in the world, including gods, humans, and asuras, and is not disturbed by them. One who practices in this way does not mix with the practices of Śrāvakas (Hearers) and Pratyekabuddhas (Solitary Buddhas), and does not dwell in the stages of Śrāvakas and Pratyekabuddhas. One who practices in this way acts without attachment and dwells without dwelling, and can enter into the Buddha-nature, the Tathagata-nature, the nature of natural wisdom, and the nature of all-knowing wisdom. One who practices in this way is supreme and unsurpassed, and is in accordance with the supreme practice of the Prajñāpāramitā. If Bodhisattva Mahasattvas diligently practice in this way day and night, they will approach Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and even quickly achieve Anuttara-samyak-sambodhi.』 『Furthermore, Subhuti! Suppose that all beings in Jambudvipa (the Southern Continent) each obtain a human body, and all generate the mind of Anuttara-samyak-sambodhi. Having generated this mind, and until the end of their lives, they respect, revere, and make offerings to all Buddhas, and also universally practice extensive giving to all beings, and then dedicate the merit of such giving to Anuttara-samyak-sambodhi. Subhuti! Do these people gain much merit through this cause?』 Subhuti said: 『Very much, World Honored One! Very much, Sugata!』 The Buddha said: 『Subhuti! Although these people gain much merit through this cause, it is not as much as a Bodhisattva Mahasattva who can generate a correct thought in accordance with the Prajñāpāramitā in one day. Because of the correct thought in accordance with the Prajñāpāramitā generated by the Bodhisattva, they can become a great field of merit for all beings. Why is that? Because the Bodhisattva can generate equal compassion,'
心，余諸眾生無有是心如菩薩摩訶薩者，唯除如來慈心具足。所以者何？諸佛如來、應供、正等正覺，已能圓滿不思議法，而常不離慈悲喜捨。須菩提！云何菩薩能為眾生作大福田？須菩提！所謂菩薩因般若波羅蜜多故具足正慧，得是慧已，見諸眾生如在牢獄受彼繫縛。菩薩爾時得大悲心所護助故，即復以凈天眼普遍觀察無量無數無邊眾生，見有眾生造無間業者，當受苦報墮諸見網不得出離。菩薩如是觀已，深發大慈心、大悲心憐愍眾生，以是大慈大悲光明普遍照耀。而彼菩薩作如是念：『我當爲一切眾生作大依怙，廣為一切眾生解脫諸苦。』作是念已，不住是相亦不住余相。須菩提！此名菩薩摩訶薩大慧光明，是即能為眾生作大福田。若菩薩摩訶薩如是行者，即不退轉于阿耨多羅三藐三菩提，堪受一切世間信心所施，謂飲食、衣服、臥具、醫藥。菩薩雖復受施，以一心修習般若波羅蜜多故，于彼施者、受者及其所施，皆悉清凈，得近一切智。是故，須菩提！諸菩薩摩訶薩若欲不虛受其國中信施，若欲引示眾生所行正道，若欲救度眾生脫三界縛，若欲拔濟眾生出輪迴苦，若欲開導眾生清凈慧眼者，應當發起般若波羅蜜多相應正念，若起是念即與般若波羅蜜多言說相應。何以故？菩薩有所言說皆隨順般若波羅蜜多念，若
【現代漢語翻譯】 現代漢語譯本：須菩提，其他眾生沒有像菩薩摩訶薩（菩薩中的大菩薩）那樣的心，只有如來（佛的稱號）的慈心是圓滿具足的。這是為什麼呢？諸佛如來、應供（值得供養的人）、正等正覺（完全覺悟的人），已經能夠圓滿不可思議的法，並且常常不離慈悲喜捨（四種無量心）。須菩提，菩薩如何能為眾生作大福田呢？須菩提，所謂的菩薩因為般若波羅蜜多（以智慧到達彼岸）的緣故，具足正慧（正確的智慧），得到這種智慧后，看到眾生就像在牢獄中一樣被束縛。菩薩這時得到大悲心的護持和幫助，就用清凈的天眼普遍觀察無量無數無邊的眾生，看到有些眾生造作無間業（極重的惡業），將要承受苦報，墮入各種見網（錯誤的見解）而無法解脫。菩薩這樣觀察后，深深地發起大慈心、大悲心憐憫眾生，用大慈大悲的光明普遍照耀。而那位菩薩這樣想：『我應當為一切眾生作大依靠，廣泛地為一切眾生解脫各種痛苦。』這樣想之後，不住在這些相上，也不住在其他的相上。須菩提，這叫做菩薩摩訶薩的大慧光明，這就是能夠為眾生作大福田。如果菩薩摩訶薩這樣修行，就不會在阿耨多羅三藐三菩提（無上正等正覺）上退轉，堪受一切世間信心的佈施，比如飲食、衣服、臥具、醫藥。菩薩雖然接受佈施，因為一心修習般若波羅蜜多，對於佈施者、受施者以及所施之物，都清凈無染，能夠接近一切智（佛的智慧）。所以，須菩提，諸位菩薩摩訶薩如果想要不虛受其國中的信施，如果想要引導眾生走上正道，如果想要救度眾生脫離三界（欲界、色界、無色界）的束縛，如果想要拔濟眾生脫離輪迴的痛苦，如果想要開導眾生清凈的慧眼，就應當發起與般若波羅蜜多相應的正念，如果發起這種念頭，就與般若波羅蜜多的言說相應。為什麼呢？菩薩所說的一切都隨順般若波羅蜜多的念頭，如果 現代漢語譯本：菩薩有所言說，皆隨順般若波羅蜜多念，若菩薩摩訶薩不隨順般若波羅蜜多念，是菩薩摩訶薩則為虛受一切信施。須菩提！菩薩摩訶薩若能如是行，是名不虛受一切信施。須菩提！菩薩摩訶薩復有四法，能令菩薩摩訶薩速得阿耨多羅三藐三菩提。何等為四？所謂菩薩摩訶薩常不遠離般若波羅蜜多，常不遠離禪波羅蜜多（禪定到達彼岸），常不遠離毗梨耶波羅蜜多（精進到達彼岸），常不遠離方便波羅蜜多（善巧方便到達彼岸）。須菩提！是名菩薩摩訶薩四法，能令菩薩摩訶薩速得阿耨多羅三藐三菩提。須菩提！菩薩摩訶薩復有四法，能令菩薩摩訶薩速得阿耨多羅三藐三菩提。何等為四？所謂菩薩摩訶薩常不遠離佈施波羅蜜多（佈施到達彼岸），常不遠離持戒波羅蜜多（持戒到達彼岸），常不遠離忍辱波羅蜜多（忍辱到達彼岸），常不遠離精進波羅蜜多。須菩提！是名菩薩摩訶薩四法，能令菩薩摩訶薩速得阿耨多羅三藐三菩提。
【English Translation】 English version: Subhuti, other sentient beings do not have a mind like that of a Bodhisattva Mahasattva (a great Bodhisattva), except for the Tathagata's (an epithet of the Buddha) mind of compassion, which is complete and perfect. Why is this so? The Buddhas, Tathagatas, Arhats (worthy of offerings), Samyak-sambuddhas (perfectly enlightened ones), have already perfected the inconceivable Dharma (teachings), and they are always inseparable from loving-kindness, compassion, joy, and equanimity (the four immeasurables). Subhuti, how can a Bodhisattva be a great field of merit for sentient beings? Subhuti, a Bodhisattva, because of Prajnaparamita (perfection of wisdom), possesses right wisdom. Having attained this wisdom, they see sentient beings as if they are bound in a prison. At that time, the Bodhisattva, protected and aided by great compassion, uses their pure divine eye to universally observe countless, immeasurable sentient beings. They see some sentient beings creating karmas of immediate retribution (extremely evil deeds), who will suffer the consequences, falling into various nets of views (wrong views) from which they cannot escape. Having observed this, the Bodhisattva deeply generates great loving-kindness and great compassion, pitying sentient beings, and universally illuminates them with the light of great loving-kindness and great compassion. And that Bodhisattva thinks: 'I shall be a great refuge for all sentient beings, and extensively liberate all sentient beings from all kinds of suffering.' Having thought this, they do not dwell on these characteristics, nor do they dwell on other characteristics. Subhuti, this is called the great wisdom light of a Bodhisattva Mahasattva, and it is what enables them to be a great field of merit for sentient beings. If a Bodhisattva Mahasattva practices in this way, they will not regress from Anuttara-samyak-sambodhi (supreme perfect enlightenment), and they are worthy of receiving all the offerings of faith from the world, such as food, clothing, bedding, and medicine. Although the Bodhisattva receives offerings, because they wholeheartedly practice Prajnaparamita, they are pure and undefiled with regard to the giver, the receiver, and the things given, and they can approach all-knowing wisdom (the wisdom of the Buddha). Therefore, Subhuti, if Bodhisattva Mahasattvas wish not to receive the offerings of faith in their country in vain, if they wish to guide sentient beings onto the right path, if they wish to save sentient beings from the bonds of the three realms (desire realm, form realm, formless realm), if they wish to rescue sentient beings from the suffering of samsara (cycle of rebirth), if they wish to enlighten sentient beings with pure wisdom eyes, they should generate right mindfulness that corresponds to Prajnaparamita. If they generate this thought, it corresponds to the teachings of Prajnaparamita. Why is this so? Everything a Bodhisattva says follows the thought of Prajnaparamita, if English version: a Bodhisattva says anything, it follows the thought of Prajnaparamita. If a Bodhisattva Mahasattva does not follow the thought of Prajnaparamita, that Bodhisattva Mahasattva receives all offerings of faith in vain. Subhuti, if a Bodhisattva Mahasattva can practice in this way, it is called not receiving all offerings of faith in vain. Subhuti, a Bodhisattva Mahasattva also has four dharmas (teachings) that can enable them to quickly attain Anuttara-samyak-sambodhi. What are the four? They are: a Bodhisattva Mahasattva is always inseparable from Prajnaparamita, always inseparable from Dhyana-paramita (perfection of meditation), always inseparable from Virya-paramita (perfection of diligence), and always inseparable from Upaya-paramita (perfection of skillful means). Subhuti, these are the four dharmas of a Bodhisattva Mahasattva that can enable them to quickly attain Anuttara-samyak-sambodhi. Subhuti, a Bodhisattva Mahasattva also has four dharmas that can enable them to quickly attain Anuttara-samyak-sambodhi. What are the four? They are: a Bodhisattva Mahasattva is always inseparable from Dana-paramita (perfection of giving), always inseparable from Sila-paramita (perfection of morality), always inseparable from Kshanti-paramita (perfection of patience), and always inseparable from Virya-paramita. Subhuti, these are the four dharmas of a Bodhisattva Mahasattva that can enable them to quickly attain Anuttara-samyak-sambodhi.
有所念亦隨順言說，即得不離般若波羅蜜多。是故菩薩于晝夜中不應離是般若波羅蜜多相應正念。須菩提！譬如有人得未曾有大摩尼寶，得是寶已心大歡喜，後於異時或有因緣而失此寶。須菩提！彼人以是緣故，心生愁惱憂苦追悔，常作是念：『我今何故失此大寶？』如是思念無有間斷。須菩提！菩薩亦復如是，大法寶者所謂般若波羅蜜多，菩薩得是般若波羅蜜多大法寶故，常起般若波羅蜜多相應正念，常不離一切智心。」
須菩提白佛言：「世尊！若一切法自性空故、離故，一切念亦空亦離者。云何佛說菩薩摩訶薩常不離般若波羅蜜多相應念耶？」
佛言：「須菩提！若菩薩摩訶薩能如是知一切法自性空故、離故，一切念亦空亦離者，即是般若波羅蜜多相應正念，即是不離一切智心。何以故？般若波羅蜜多空中無增無減故。」
須菩提白佛言：「世尊！般若波羅蜜多空中無增無減者，菩薩摩訶薩云何能增長般若波羅蜜多？云何得阿耨多羅三藐三菩提耶？」
佛告須菩提言：「若菩薩摩訶薩行般若波羅蜜多時，於是中有增有減，即般若波羅蜜多空中亦增亦減。若菩薩摩訶薩空中無增無減者，即般若波羅蜜多空中亦無增無減。須菩提！菩薩摩訶薩空中無所增減故，菩薩摩訶薩以是無增減法得阿
【現代漢語翻譯】 現代漢語譯本：心中有所念想也順應著言語表達，就能不離般若波羅蜜多（智慧的完美）。因此，菩薩日夜都不應離開與般若波羅蜜多相應的正念。須菩提！譬如有人得到一顆前所未有的大摩尼寶（如意寶珠），得到這寶物後心中非常歡喜，後來在其他時候因為某種因緣而失去了這寶物。須菩提！那人因為這個緣故，心中產生憂愁煩惱，痛苦追悔，常常這樣想：『我如今為什麼失去了這大寶？』像這樣思念沒有間斷。須菩提！菩薩也是這樣，大法寶就是般若波羅蜜多，菩薩得到這般若波羅蜜多大法寶的緣故，常常生起與般若波羅蜜多相應的正念，常常不離開一切智（佛的智慧）之心。 須菩提問佛說：『世尊！如果一切法自性是空無的，是遠離的，一切念頭也是空無的、遠離的。那麼，佛為什麼說菩薩摩訶薩（大菩薩）常常不離開與般若波羅蜜多相應的念頭呢？』 佛說：『須菩提！如果菩薩摩訶薩能夠這樣知道一切法自性是空無的、遠離的，一切念頭也是空無的、遠離的，這就是與般若波羅蜜多相應的正念，就是不離開一切智之心。為什麼呢？因為般若波羅蜜多在空性中沒有增加也沒有減少。』 須菩提問佛說：『世尊！般若波羅蜜多在空性中沒有增加也沒有減少，那麼菩薩摩訶薩如何能夠增長般若波羅蜜多？如何能夠證得阿耨多羅三藐三菩提（無上正等正覺，即佛的智慧）呢？』 佛告訴須菩提說：『如果菩薩摩訶薩在修行般若波羅蜜多時，認為其中有增加有減少，那麼般若波羅蜜多在空性中也就有增加有減少。如果菩薩摩訶薩認為在空性中沒有增加也沒有減少，那麼般若波羅蜜多在空性中也就沒有增加也沒有減少。須菩提！菩薩摩訶薩因為在空性中沒有增加也沒有減少，所以菩薩摩訶薩以這無增減的法證得阿耨多羅三藐三菩提。』
【English Translation】 English version: Whatever thoughts arise, one should also speak in accordance with them, and thus one will not be separated from Prajna Paramita (the perfection of wisdom). Therefore, a Bodhisattva should not, day or night, be separated from the right mindfulness that corresponds to Prajna Paramita. Subhuti! It is like a person who obtains a great Mani jewel (wish-fulfilling jewel) that has never been seen before. Having obtained this jewel, their heart is filled with great joy. Later, due to some circumstances, they lose this jewel. Subhuti! Because of this, that person's heart is filled with sorrow, distress, suffering, and regret, and they constantly think: 『Why have I lost this great jewel?』 Such thoughts are without interruption. Subhuti! A Bodhisattva is also like this. The great Dharma treasure is Prajna Paramita. Because a Bodhisattva has obtained this great Dharma treasure of Prajna Paramita, they constantly give rise to right mindfulness that corresponds to Prajna Paramita, and they are constantly not separated from the mind of all-knowing wisdom (Buddha's wisdom). Subhuti said to the Buddha: 『World Honored One! If all dharmas (phenomena) are empty in their self-nature and are detached, and all thoughts are also empty and detached, then how can the Buddha say that a Bodhisattva Mahasattva (great Bodhisattva) is constantly not separated from the mindfulness that corresponds to Prajna Paramita?』 The Buddha said: 『Subhuti! If a Bodhisattva Mahasattva can know that all dharmas are empty in their self-nature and are detached, and all thoughts are also empty and detached, then this is the right mindfulness that corresponds to Prajna Paramita, and this is not being separated from the mind of all-knowing wisdom. Why? Because in the emptiness of Prajna Paramita, there is neither increase nor decrease.』 Subhuti said to the Buddha: 『World Honored One! If in the emptiness of Prajna Paramita there is neither increase nor decrease, then how can a Bodhisattva Mahasattva increase Prajna Paramita? How can they attain Anuttara Samyak Sambodhi (supreme perfect enlightenment, i.e., Buddha's wisdom)?』 The Buddha told Subhuti: 『If a Bodhisattva Mahasattva, while practicing Prajna Paramita, thinks that there is increase or decrease in it, then in the emptiness of Prajna Paramita there is also increase or decrease. If a Bodhisattva Mahasattva thinks that in emptiness there is neither increase nor decrease, then in the emptiness of Prajna Paramita there is also neither increase nor decrease. Subhuti! Because a Bodhisattva Mahasattva has neither increase nor decrease in emptiness, a Bodhisattva Mahasattva attains Anuttara Samyak Sambodhi through this dharma of no increase or decrease.』
耨多羅三藐三菩提。須菩提！若菩薩摩訶薩聞是說已不驚不怖者，當知是菩薩摩訶薩名為行般若波羅蜜多。」
須菩提言：「般若波羅蜜多相是行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「般若波羅蜜多空相是行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「離般若波羅蜜多空相有法可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「空可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「離空有法可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「空可行空不？」
佛言：「不也，須菩提！」
須菩提言：「色可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「受、想、行、識可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「離色，有法可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「離受、想、行、識，有法可行般若波羅蜜多不？」
佛言：「不也，須菩提！」
須菩提言：「菩薩摩訶薩當云何行是行般若波羅蜜多？」
【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）。須菩提！如果菩薩摩訶薩聽到這些話后不感到驚訝或恐懼，應當知道這位菩薩摩訶薩名為修行般若波羅蜜多（通過智慧到達彼岸）。 須菩提問：『般若波羅蜜多（通過智慧到達彼岸）的相狀是修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『般若波羅蜜多（通過智慧到達彼岸）的空相是修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『離開般若波羅蜜多（通過智慧到達彼岸）的空相，有其他法可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『空可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『離開空，有其他法可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『空可以修行空嗎？』 佛說：『不是的，須菩提！』 須菩提問：『色（物質現象）可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『受（感受）、想（概念）、行（意志）、識（意識）可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『離開色（物質現象），有其他法可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『離開受（感受）、想（概念）、行（意志）、識（意識），有其他法可以修行般若波羅蜜多嗎？』 佛說：『不是的，須菩提！』 須菩提問：『菩薩摩訶薩（大菩薩）應當如何修行這種般若波羅蜜多呢？』
【English Translation】 English version Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! If a Bodhisattva-Mahasattva, upon hearing this teaching, is neither startled nor afraid, know that this Bodhisattva-Mahasattva is said to be practicing Prajna-paramita (Perfection of Wisdom).' Subhuti asked: 'Is the characteristic of Prajna-paramita (Perfection of Wisdom) the practice of Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Is the characteristic of emptiness of Prajna-paramita (Perfection of Wisdom) the practice of Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Apart from the characteristic of emptiness of Prajna-paramita (Perfection of Wisdom), is there any other dharma (teaching/phenomena) that can be used to practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Can emptiness practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Apart from emptiness, is there any other dharma that can be used to practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Can emptiness practice emptiness?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Can rupa (form/materiality) practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Can vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness) practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Apart from rupa (form/materiality), is there any other dharma that can be used to practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'Apart from vedana (feeling), samjna (perception), samskara (mental formations), vijnana (consciousness), is there any other dharma that can be used to practice Prajna-paramita?' The Buddha said: 'No, Subhuti!' Subhuti asked: 'How should a Bodhisattva-Mahasattva (Great Bodhisattva) practice this Prajna-paramita?'
佛言：「須菩提！汝見有法可行般若波羅蜜多不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！汝見般若波羅蜜多是菩薩摩訶薩所行處不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！若法無所得即法不可見，是中有生可生、有滅可滅不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！若菩薩摩訶薩瞭如是相，即得無生法忍，菩薩摩訶薩具是忍者，即得授阿耨多羅三藐三菩提記。須菩提！此名如來無所畏行，菩薩摩訶薩若如是行，即得佛無上智、廣大智、最上利智、一切智智。如是行者是無處所行。」
須菩提白佛言：「世尊！以是無生法可得授阿耨多羅三藐三菩提記不？」
佛言：「不也，須菩提！」
須菩提言：「當以何法得授阿耨多羅三藐三菩提記？」
佛言：「須菩提！汝見有法可得授阿耨多羅三藐三菩提記不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！汝見有阿耨多羅三藐三菩提是所記不？」
須菩提言：「我不見是法有所記別，亦復不見有授記法。何以故？一切法無所得故。世尊！以是義故，我知一切法無證、是中無證者，一切法無得、是中無所得。」
帝釋天主讚歎品
【現代漢語翻譯】 現代漢語譯本 佛陀說：『須菩提（Subhuti，佛陀的十大弟子之一）！你認為有任何法可以用來修行般若波羅蜜多（Prajnaparamita，智慧的完美）嗎？』 須菩提回答說：『不，世尊（Bhagavan，佛陀的尊稱）！』 佛陀說：『須菩提！你認為般若波羅蜜多是菩薩摩訶薩（Bodhisattva-mahasattva，偉大的菩薩）所修行的境界嗎？』 須菩提回答說：『不，世尊！』 佛陀說：『須菩提！如果法是無所得的，那麼法就是不可見的。在這種情況下，會有生起或滅去嗎？』 須菩提回答說：『不，世尊！』 佛陀說：『須菩提！如果菩薩摩訶薩能夠理解這種真相，就能獲得無生法忍（anutpattika-dharma-ksanti，對法不生不滅的領悟）。菩薩摩訶薩具備這種忍，就能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！這被稱為如來（Tathagata，佛陀的稱號）的無所畏懼的修行。菩薩摩訶薩如果這樣修行，就能獲得佛陀的無上智慧、廣大智慧、最上利智慧和一切智智（sarvajnana-jnana，對一切法的智慧）。這樣的修行是無處所的修行。』 須菩提對佛陀說：『世尊！憑藉這種無生法可以得到阿耨多羅三藐三菩提的授記嗎？』 佛陀說：『不，須菩提！』 須菩提問：『那麼，應當憑藉什麼法才能得到阿耨多羅三藐三菩提的授記呢？』 佛陀說：『須菩提！你認為有任何法可以用來得到阿耨多羅三藐三菩提的授記嗎？』 須菩提回答說：『不，世尊！』 佛陀說：『須菩提！你認為有阿耨多羅三藐三菩提是可被授記的嗎？』 須菩提回答說：『我沒有看到有任何法可以被授記，也沒有看到有授記的法。為什麼呢？因為一切法都是無所得的。世尊！因為這個道理，我知道一切法都是無證的，其中沒有證悟者；一切法都是無得的，其中沒有所得。』 帝釋天主讚歎品
【English Translation】 English version The Buddha said, 'Subhuti! Do you see any dharma (law, teaching) that can be practiced as Prajnaparamita (perfection of wisdom)?' Subhuti replied, 'No, Bhagavan (Blessed One, an epithet of the Buddha)!' The Buddha said, 'Subhuti! Do you see Prajnaparamita as the realm where a Bodhisattva-mahasattva (great Bodhisattva) practices?' Subhuti replied, 'No, Bhagavan!' The Buddha said, 'Subhuti! If a dharma is without attainment, then that dharma is invisible. In this case, is there arising or ceasing?' Subhuti replied, 'No, Bhagavan!' The Buddha said, 'Subhuti! If a Bodhisattva-mahasattva understands this truth, he attains the acceptance of the non-arising of dharmas (anutpattika-dharma-ksanti). A Bodhisattva-mahasattva who possesses this acceptance will receive the prediction of Anuttara-samyak-sambodhi (supreme perfect enlightenment). Subhuti! This is called the fearless practice of the Tathagata (the Thus-Gone One, an epithet of the Buddha). If a Bodhisattva-mahasattva practices in this way, he will attain the Buddha's supreme wisdom, vast wisdom, most excellent sharp wisdom, and all-knowing wisdom (sarvajnana-jnana). Such practice is a practice without a place.' Subhuti said to the Buddha, 'Bhagavan! Can the prediction of Anuttara-samyak-sambodhi be given based on this non-arising dharma?' The Buddha said, 'No, Subhuti!' Subhuti asked, 'Then, by what dharma should the prediction of Anuttara-samyak-sambodhi be given?' The Buddha said, 'Subhuti! Do you see any dharma that can be used to give the prediction of Anuttara-samyak-sambodhi?' Subhuti replied, 'No, Bhagavan!' The Buddha said, 'Subhuti! Do you see Anuttara-samyak-sambodhi as something that can be predicted?' Subhuti replied, 'I do not see any dharma that can be predicted, nor do I see any dharma of prediction. Why? Because all dharmas are without attainment. Bhagavan! Because of this reason, I know that all dharmas are without realization, and there is no one who realizes; all dharmas are without attainment, and there is nothing to be attained.' Chapter on the Praise of Lord Sakra
第二十三
爾時，帝釋天主在大會中，即從座起前白佛言：「世尊！如佛所說般若波羅蜜多最上甚深，難可得見、難可得聞，亦復于中難解難入。」
佛告帝釋天主言：「憍尸迦！如是，如是！般若波羅蜜多最上甚深，難見難聞、難解難入。憍尸迦！如虛空甚深故，般若波羅蜜多亦甚深，虛空空故，般若波羅蜜多亦空，虛空離故，般若波羅蜜多亦離，虛空難見故，般若波羅蜜多亦難見，虛空難解故，般若波羅蜜多亦難解。」
帝釋天主白佛言：「世尊！若有人得是甚深般若波羅蜜多法門，聽受讀誦、為人演說乃至書寫者，當知是人具足最上善根。」
佛言：「憍尸迦！如是，如是！若有人得此甚深般若波羅蜜多法門，聽受讀誦、為人演說乃至書寫者，我說是人已能具足最上善根。憍尸迦！于汝意云何，正使閻浮提一切眾生皆得人身，一一眾生具修十善，彼諸善男子、善女人等，以是緣故得福多不？」
帝釋天主言：「甚多，世尊！甚多，善逝！」
佛言：「憍尸迦！彼善男子、善女人得福雖多，不如有人於此甚深般若波羅蜜多法門，聽受讀誦、為人演說乃至書寫者，百分不及一，千分不及一，百千俱胝那庾多分，算分、數分及譬喻分，乃至烏波尼殺曇分皆不及一。」
爾
【現代漢語翻譯】 現代漢語譯本 第二十三
那時，帝釋天主（Indra，天神之王）在法會中，即從座位起身，走到佛前稟告說：『世尊！正如您所說的般若波羅蜜多（Prajnaparamita，智慧的完美）最為殊勝深奧，難以見到、難以聽聞，也難以理解和領悟。』
佛陀告訴帝釋天主說：『憍尸迦（Kausika，帝釋天的另一個名字）！是這樣的，是這樣的！般若波羅蜜多最為殊勝深奧，難以見到、難以聽聞、難以理解和領悟。憍尸迦！正如虛空（akasha）的深邃，般若波羅蜜多也同樣深邃；虛空是空性的，般若波羅蜜多也是空性的；虛空是遠離的，般若波羅蜜多也是遠離的；虛空難以見到，般若波羅蜜多也難以見到；虛空難以理解，般若波羅蜜多也難以理解。』
帝釋天主稟告佛陀說：『世尊！如果有人能夠得到這甚深般若波羅蜜多的法門，聽聞、接受、讀誦、為他人演說，乃至書寫，應當知道這個人已經具足了最上等的善根。』
佛陀說：『憍尸迦！是這樣的，是這樣的！如果有人能夠得到這甚深般若波羅蜜多的法門，聽聞、接受、讀誦、為他人演說，乃至書寫，我說是人已經能夠具足最上等的善根。憍尸迦！你認為如何？即使整個閻浮提（Jambudvipa，人類居住的世界）的所有眾生都得到人身，每一個眾生都修習十善業（dasakusalakarma），這些善男子、善女人等，因為這個緣故得到的福德多不多呢？』
帝釋天主說：『非常多，世尊！非常多，善逝（Sugata，佛陀的稱號）！』
佛陀說：『憍尸迦！這些善男子、善女人得到的福德雖然很多，但是不如有人對於這甚深般若波羅蜜多的法門，聽聞、接受、讀誦、為他人演說，乃至書寫，他們所得到的福德，前者連百分之一都比不上，千分之一都比不上，百千俱胝那由他分（百千億）都比不上，算數、譬喻，乃至烏波尼殺曇分（upanishad，極小的單位）都比不上。』
那時
【English Translation】 English version Chapter 23
At that time, Lord Sakra, the king of the gods (Indra), in the great assembly, rose from his seat, approached the Buddha, and said: 'World Honored One! As the Buddha has said, the Prajnaparamita (Perfection of Wisdom) is the most supreme and profound, difficult to see, difficult to hear, and also difficult to understand and enter.'
The Buddha said to Lord Sakra: 'Kausika (another name for Indra)! It is so, it is so! The Prajnaparamita is the most supreme and profound, difficult to see, difficult to hear, difficult to understand, and difficult to enter. Kausika! Just as space (akasha) is profound, so too is the Prajnaparamita profound; space is empty, so too is the Prajnaparamita empty; space is detached, so too is the Prajnaparamita detached; space is difficult to see, so too is the Prajnaparamita difficult to see; space is difficult to understand, so too is the Prajnaparamita difficult to understand.'
Lord Sakra said to the Buddha: 'World Honored One! If there is someone who obtains this profound Dharma gate of the Prajnaparamita, who listens, receives, recites, explains it to others, and even writes it down, know that this person has fully attained the most supreme roots of goodness.'
The Buddha said: 'Kausika! It is so, it is so! If there is someone who obtains this profound Dharma gate of the Prajnaparamita, who listens, receives, recites, explains it to others, and even writes it down, I say that this person has already fully attained the most supreme roots of goodness. Kausika! What do you think? Even if all beings in Jambudvipa (the world where humans live) were to obtain human bodies, and each being were to cultivate the ten good deeds (dasakusalakarma), would these good men and good women, because of this, obtain much merit?'
Lord Sakra said: 'Very much, World Honored One! Very much, Sugata (a title of the Buddha)!'
The Buddha said: 'Kausika! Although these good men and good women obtain much merit, it is not comparable to the merit of someone who listens, receives, recites, explains to others, and even writes down this profound Dharma gate of the Prajnaparamita. The former does not equal one percent, one thousandth, one hundred thousand koti nayuta parts (hundreds of billions), nor does it equal a fraction, a comparison, or even an upanishad part (an extremely small unit).'
At that time
時，會中有一苾芻，聞是說已，謂帝釋天主言：「若有善男子、善女人，暫得聞此甚深般若波羅蜜多法門，而能一念生凈信者，當知是善男子、善女人勝過仁者。」
是時，帝釋天主謂彼苾芻言：「若善男子、善女人，一發心頃生凈信者尚勝於我，何況廣能聽受讀誦、為人演說乃至書寫。又復何況隨聽受已，如所說學、如所說行、修習相應。當知是善男子、善女人修菩薩行，勝過一切世間天、人、阿修羅等。苾芻！非但勝彼一切世間天、人、阿修羅等，亦復勝於須陀洹、斯陀含、阿那含、阿羅漢及其緣覺。非但勝於須陀洹乃至緣覺，亦復勝餘菩薩遠離般若波羅蜜多無善巧方便行佈施者。非但勝彼菩薩如是佈施，亦復勝餘菩薩遠離般若波羅蜜多無善巧方便持凈戒者。非但勝彼菩薩如是持戒，亦復勝餘菩薩遠離般若波羅蜜多無善巧方便修忍辱者。非但勝彼菩薩如是忍辱，亦復勝餘菩薩遠離般若波羅蜜多無善巧方便發精進者。非但勝彼菩薩如是精進，亦復勝餘菩薩遠離般若波羅蜜多無善巧方便修禪定者。何以故？是菩薩摩訶薩聞此甚深般若波羅蜜多法門，能如說學、能如說行，而能具足善巧方便，是故勝過一切世間天、人、阿修羅乃至聲聞、緣覺及余菩薩。當知是菩薩善行般若波羅蜜多，是菩薩能近一切智不遠離諸佛
【現代漢語翻譯】 現代漢語譯本：當時，會中有一位比丘（苾芻，佛教出家受具足戒的男子），聽了這段話后，對帝釋天主（天界之主）說：『如果有善男子、善女人，能夠暫時聽聞這甚深的般若波羅蜜多（以空性智慧到達彼岸）法門，並且能夠在一念之間生起清凈的信心，應當知道這位善男子、善女人勝過您。』 當時，帝釋天主對比丘說：『如果善男子、善女人，在一發心的時候就生起清凈的信心，尚且勝過我，更何況是廣泛地聽聞、接受、讀誦、為他人演說，乃至書寫。又何況是隨聽聞接受之後，如所說的去學習、如所說的去實踐、修習相應的法門。應當知道這位善男子、善女人修菩薩行，勝過一切世間的天、人、阿修羅（非天）等。比丘！不僅僅是勝過一切世間的天、人、阿修羅等，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）以及緣覺（辟支佛）。不僅僅是勝過須陀洹乃至緣覺，也勝過其他菩薩遠離般若波羅蜜多，沒有善巧方便而行佈施的。不僅僅是勝過那些菩薩那樣佈施，也勝過其他菩薩遠離般若波羅蜜多，沒有善巧方便而持凈戒的。不僅僅是勝過那些菩薩那樣持戒，也勝過其他菩薩遠離般若波羅蜜多，沒有善巧方便而修忍辱的。不僅僅是勝過那些菩薩那樣忍辱，也勝過其他菩薩遠離般若波羅蜜多，沒有善巧方便而發精進的。不僅僅是勝過那些菩薩那樣精進，也勝過其他菩薩遠離般若波羅蜜多，沒有善巧方便而修禪定的。為什麼呢？因為這位菩薩摩訶薩（大菩薩）聽聞這甚深的般若波羅蜜多法門，能夠如所說的那樣學習、如所說的那樣實踐，並且能夠具足善巧方便，所以勝過一切世間的天、人、阿修羅，乃至聲聞（聽聞佛法而悟道者）、緣覺以及其他菩薩。應當知道這位菩薩善於修行般若波羅蜜多，這位菩薩能夠接近一切智（佛的智慧），不遠離諸佛。』
【English Translation】 English version: At that time, a Bhikshu (a Buddhist monk who has taken full vows) in the assembly, having heard this teaching, said to Sakra, Lord of the Devas (the ruler of the heavenly realm): 'If there is a virtuous man or virtuous woman who, upon hearing this profound Dharma of Prajnaparamita (the perfection of wisdom that leads to the other shore through emptiness), can generate pure faith in a single moment of thought, know that this virtuous man or virtuous woman surpasses you.' At that time, Sakra, Lord of the Devas, said to that Bhikshu: 'If a virtuous man or virtuous woman, upon the arising of a single thought, generates pure faith, they already surpass me. How much more so if they extensively listen to, receive, recite, explain to others, and even write it down. And further, how much more so if, having listened and received, they learn as it is taught, practice as it is taught, and cultivate accordingly. Know that this virtuous man or virtuous woman, practicing the Bodhisattva path, surpasses all beings in the world, including Devas, humans, and Asuras (demigods). Bhikshu! Not only do they surpass all beings in the world, including Devas, humans, and Asuras, but they also surpass Srotapannas (stream-enterers), Sakrdagamins (once-returners), Anagamins (non-returners), Arhats (worthy ones), and Pratyekabuddhas (solitary realizers). Not only do they surpass Srotapannas up to Pratyekabuddhas, but they also surpass other Bodhisattvas who, without skillful means, practice giving while being separated from Prajnaparamita. Not only do they surpass those Bodhisattvas in such giving, but they also surpass other Bodhisattvas who, without skillful means, uphold pure precepts while being separated from Prajnaparamita. Not only do they surpass those Bodhisattvas in such upholding of precepts, but they also surpass other Bodhisattvas who, without skillful means, cultivate patience while being separated from Prajnaparamita. Not only do they surpass those Bodhisattvas in such patience, but they also surpass other Bodhisattvas who, without skillful means, generate diligence while being separated from Prajnaparamita. Not only do they surpass those Bodhisattvas in such diligence, but they also surpass other Bodhisattvas who, without skillful means, cultivate meditative concentration while being separated from Prajnaparamita. Why is this so? Because this Bodhisattva Mahasattva (great Bodhisattva), having heard this profound Dharma of Prajnaparamita, can learn as it is taught, practice as it is taught, and can possess skillful means, therefore they surpass all beings in the world, including Devas, humans, Asuras, and even Sravakas (hearers of the Dharma), Pratyekabuddhas, and other Bodhisattvas. Know that this Bodhisattva is skilled in practicing Prajnaparamita, and this Bodhisattva can approach all-knowing wisdom (the wisdom of a Buddha) and is not separated from all Buddhas.'
，是菩薩成熟善根當坐道場，是菩薩能斷眾生諸煩惱苦。若菩薩摩訶薩能如是學者，是為學菩薩法，不學聲聞、緣覺法，是學般若波羅蜜多。又，菩薩摩訶薩如是學時，當有護世四大天王來菩薩所作如是言：『善男子！汝當精勤疾學是般若波羅蜜多，疾證阿耨多羅三藐三菩提。汝當坐道場時，我等四王各持寶缽奉上于汝。』世尊！非但護世四王現菩薩前作如是說，我亦常往彼菩薩所而為護助，況復諸餘天子。何以故？是菩薩能如是學般若波羅蜜多，學已能行，甚為希有。世間眾生有諸苦惱，菩薩已能遠離諸苦，於一切處作大利樂。世尊！此為菩薩學般若波羅蜜多現世功德。」
爾時，尊者阿難即作是念：「此帝釋天主快說是語，為自辯才如是說耶？為佛威神所護念耶？」
爾時，帝釋天主承佛威神知其念，即謂言：「尊者！當知如我所說，皆是世尊威神建立。」
爾時，世尊告尊者阿難言：「如是，如是！如帝釋天主此所樂說，當知皆是佛威神力而為護念。」
增上慢品第二十四
爾時，世尊復告尊者阿難言：「當知菩薩摩訶薩修般若波羅蜜多時，行般若波羅蜜多時，所有三千大千世界一切惡魔皆生疑念：『菩薩摩訶薩修行是般若波羅蜜多，為當中道取證聲聞、緣覺果耶？為當決定直
{ "translations": [ "現代漢語譯本：是菩薩成熟善根，應當坐在菩提道場，是菩薩能夠斷除眾生的一切煩惱痛苦。如果菩薩摩訶薩能夠這樣學習，這就是學習菩薩的法，而不是學習聲聞（śrāvaka，聽聞佛法而修行的弟子）、緣覺（pratyekabuddha，靠自己領悟佛法而修行的人）的法，這是在學習般若波羅蜜多（prajñāpāramitā，以智慧到達彼岸）。而且，菩薩摩訶薩這樣學習的時候，會有護世四大天王來到菩薩面前，這樣說：『善男子！你應該精勤努力地學習這般若波羅蜜多，快速證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。當你坐在菩提道場的時候，我們四王會各自拿著寶缽奉獻給你。』世尊！不僅僅是護世四王在菩薩面前這樣說，我也常常去到那位菩薩那裡護持幫助他，更何況其他的諸天子呢？為什麼呢？因為這位菩薩能夠這樣學習般若波羅蜜多，學習之後又能實行，這是非常稀有的。世間的眾生有各種苦惱，菩薩已經能夠遠離這些痛苦，在一切地方都能帶來巨大的利益和快樂。世尊！這就是菩薩學習般若波羅蜜多在現世的功德。」， "當時，尊者阿難就想：『這位帝釋天主（Śakra，天神之王）說這些話，是憑藉他自己的辯才這樣說的呢？還是因為佛陀的威神力所護持呢？』", "當時，帝釋天主承蒙佛陀的威神力，知道阿難的想法，就說：『尊者！你應該知道，我所說的這些，都是世尊的威神力所建立的。』", "當時，世尊告訴尊者阿難說：『是的，是的！就像帝釋天主所樂意說的，你應該知道，這都是佛陀的威神力在護持。』", "增上慢品第二十四", "當時，世尊又告訴尊者阿難說：『你應該知道，菩薩摩訶薩修習般若波羅蜜多的時候，行持般若波羅蜜多的時候，所有三千大千世界的一切惡魔都會產生疑惑：『菩薩摩訶薩修行這般若波羅蜜多，是會在中途證得聲聞、緣覺的果位呢？還是會決定直接" ], "english_translations": [ "English version: It is when a Bodhisattva matures their roots of goodness that they should sit at the Bodhi-mandala (place of enlightenment), it is when a Bodhisattva can sever all the afflictions and sufferings of sentient beings. If a Bodhisattva-Mahasattva can learn in this way, this is learning the Dharma of a Bodhisattva, not learning the Dharma of a Śrāvaka (a disciple who hears and practices the Dharma) or a Pratyekabuddha (one who attains enlightenment on their own), this is learning Prajñāpāramitā (the perfection of wisdom). Moreover, when a Bodhisattva-Mahasattva learns in this way, the Four Heavenly Kings who protect the world will come to the Bodhisattva and say: 『Good man! You should diligently and earnestly learn this Prajñāpāramitā, and quickly attain Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment). When you sit at the Bodhi-mandala, we four kings will each hold a jeweled bowl and offer it to you.』 World Honored One! It is not only the Four Heavenly Kings who appear before the Bodhisattva and say this, I also often go to that Bodhisattva to protect and assist them, let alone the other heavenly beings. Why is this? Because this Bodhisattva can learn Prajñāpāramitā in this way, and after learning, can also practice it, which is extremely rare. The sentient beings in the world have various sufferings, and the Bodhisattva has already been able to distance themselves from these sufferings, and can bring great benefit and joy in all places. World Honored One! This is the present-life merit of a Bodhisattva learning Prajñāpāramitā.」", "At that time, Venerable Ānanda thought: 『This Śakra (king of the gods) is speaking these words, is it because of his own eloquence that he speaks in this way? Or is it because of the protective power of the Buddha』s majestic spiritual power?』", "At that time, Śakra, receiving the Buddha』s majestic spiritual power, knew his thoughts, and said: 『Venerable One! You should know that what I have said is all established by the World Honored One』s majestic spiritual power.』", "At that time, the World Honored One told Venerable Ānanda: 『Yes, yes! Just as Śakra is pleased to say, you should know that this is all due to the protective power of the Buddha』s majestic spiritual power.』", "Chapter Twenty-Four on Increased Pride", "At that time, the World Honored One again told Venerable Ānanda: 『You should know that when a Bodhisattva-Mahasattva cultivates Prajñāpāramitā, when they practice Prajñāpāramitā, all the evil demons in the three thousand great thousand worlds will have doubts: 『Is this Bodhisattva-Mahasattva, who is cultivating this Prajñāpāramitā, going to attain the fruit of a Śrāvaka or Pratyekabuddha midway? Or will they definitely go straight" ] }
至阿耨多羅三藐三菩提耶？』阿難！彼諸惡魔或時若見菩薩摩訶薩修行般若波羅蜜多故，決定直至阿耨多羅三藐三菩提者，諸魔即時憂愁苦惱如箭入心。
「複次，阿難！菩薩摩訶薩修般若波羅蜜多時，行般若波羅蜜多時，有諸惡魔來菩薩所生嬈亂心，以彼魔力化諸雷雹風雨等相，周遍方處，欲令菩薩怖畏散亂，乃至欲令菩薩於一念中退失阿耨多羅三藐三菩提心。阿難！當知惡魔不必普能嬈亂一切菩薩。」
阿難白佛言：「世尊！何等菩薩為魔所嬈？」
佛言：「阿難！若菩薩于先世中曾得聞是般若波羅蜜多法門，雖復聞已不生信解。阿難！當知是菩薩即有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩摩訶薩聞此甚深般若波羅蜜多法門時，心生疑念：『有是般若波羅蜜多法門耶？無是般若波羅蜜多法門耶？』阿難！當知是菩薩即有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩摩訶薩遠離善知識，親近惡知識，以近惡知識故，聞此甚深般若波羅蜜多法門不生信解，又復不能請問其義，但作是念：『我今何能修此般若波羅蜜多？』阿難！當知是菩薩即有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩摩訶薩受彼邪法、隨邪法行，彼諸惡魔
【現代漢語翻譯】 現代漢語譯本：『直至阿耨多羅三藐三菩提（無上正等正覺）嗎？』阿難！那些惡魔有時如果看到菩薩摩訶薩修行般若波羅蜜多（以智慧到達彼岸的方法），因此必定會證得阿耨多羅三藐三菩提，這些魔立刻就會憂愁苦惱，如同箭射入心中。 『再者，阿難！菩薩摩訶薩修習般若波羅蜜多時，行持般若波羅蜜多時，會有一些惡魔來到菩薩身邊，擾亂他們的心，用魔力化現出雷、雹、風、雨等景象，遍佈四方，想要讓菩薩感到恐懼、散亂，甚至想要讓菩薩在一念之間退失阿耨多羅三藐三菩提之心。阿難！你要知道，惡魔不一定能夠擾亂所有的菩薩。』 阿難對佛說：『世尊！什麼樣的菩薩會被魔所擾亂呢？』 佛說：『阿難！如果菩薩在過去世中曾經聽聞過這個般若波羅蜜多法門，雖然聽過卻不生起信心和理解。阿難！你要知道，這樣的菩薩就會有惡魔前來擾亂，讓那些魔有機會可乘。』 『再者，阿難！如果菩薩摩訶薩聽聞這個甚深的般若波羅蜜多法門時，心中產生疑惑：『有這個般若波羅蜜多法門嗎？沒有這個般若波羅蜜多法門嗎？』阿難！你要知道，這樣的菩薩就會有惡魔前來擾亂，讓那些魔有機會可乘。』 『再者，阿難！如果菩薩摩訶薩遠離善知識，親近惡知識，因為親近惡知識的緣故，聽聞這個甚深的般若波羅蜜多法門時不生起信心和理解，又不能請問其中的含義，只是這樣想：『我現在怎麼能夠修習這個般若波羅蜜多呢？』阿難！你要知道，這樣的菩薩就會有惡魔前來擾亂，讓那些魔有機會可乘。』 『再者，阿難！如果菩薩摩訶薩接受那些邪法，隨順邪法而行，那些惡魔
【English Translation】 English version: 『To Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)?』 Ananda! Those evil demons, if they see a Bodhisattva-Mahasattva practicing Prajna-paramita (the perfection of wisdom), and thus determined to attain Anuttara-samyak-sambodhi, immediately feel sorrow and distress, as if an arrow has pierced their hearts. 『Furthermore, Ananda! When a Bodhisattva-Mahasattva practices Prajna-paramita, while engaging in Prajna-paramita, some evil demons come to the Bodhisattva, disturbing their minds. With their demonic power, they manifest phenomena such as thunder, hail, wind, and rain, spreading them everywhere, intending to make the Bodhisattva fearful and scattered, even wanting to make the Bodhisattva lose the aspiration for Anuttara-samyak-sambodhi in a single thought. Ananda! You should know that evil demons are not necessarily able to disturb all Bodhisattvas.』 Ananda said to the Buddha, 『World Honored One! What kind of Bodhisattvas are disturbed by demons?』 The Buddha said, 『Ananda! If a Bodhisattva in past lives has heard this Dharma gate of Prajna-paramita, although having heard it, they do not generate faith and understanding. Ananda! You should know that such a Bodhisattva will have evil demons come to disturb them, giving those demons an opportunity to take advantage.』 『Furthermore, Ananda! If a Bodhisattva-Mahasattva, when hearing this profound Dharma gate of Prajna-paramita, has doubts in their mind: 『Is there this Dharma gate of Prajna-paramita? Is there no Dharma gate of Prajna-paramita?』 Ananda! You should know that such a Bodhisattva will have evil demons come to disturb them, giving those demons an opportunity to take advantage.』 『Furthermore, Ananda! If a Bodhisattva-Mahasattva distances themselves from good teachers and associates with evil teachers, because of associating with evil teachers, when hearing this profound Dharma gate of Prajna-paramita, they do not generate faith and understanding, and also cannot inquire about its meaning, but only think: 『How can I now practice this Prajna-paramita?』 Ananda! You should know that such a Bodhisattva will have evil demons come to disturb them, giving those demons an opportunity to take advantage.』 『Furthermore, Ananda! If a Bodhisattva-Mahasattva accepts those heretical teachings and follows heretical practices, those evil demons
知是事已心生歡喜，即作是念：『此人助我，亦令餘人同來助我，而復令我圓滿所愿隨順我意。』阿難！當知是菩薩即有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩摩訶薩聞此甚深般若波羅蜜多法門已，謂余菩薩言：『此般若波羅蜜多甚深難解，我尚不能得其源底，汝今何用更修習耶？但于余經佛所說者聽受修習，必當于彼而得法味。』由此菩薩作是說已，諸餘菩薩即起遠離般若波羅蜜多心。阿難！當知作是說者即有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩摩訶薩作如是念：『我是修真遠離行者，余諸菩薩非遠離行。』即時惡魔知是念已，生大歡喜適悅慶快。何以故？彼菩薩隨所起念，即退失阿耨多羅三藐三菩提，以如是退失故，魔心生喜。
「又復，阿難！有諸惡魔來菩薩所，稱讚菩薩名字族氏、頭陀功德乃至種種功德相貌。菩薩聞是稱讚已，隨有所著，起增上慢及諸慢心，貢高自大輕余菩薩，由是因緣增長煩惱。而此菩薩為彼惡魔力所加故，諸有言說人皆信受，隨信受已如所說學、如所說行，若見若聞如是學者，如是行者皆不真實，以不實故起顛倒心，由是心故身語心業皆不清凈。以此因緣而能增長地獄、餓鬼、畜生等趣。彼惡魔眾見是利故，心大歡喜適
【現代漢語翻譯】 現代漢語譯本：如果菩薩知道這件事後心中歡喜，就會這樣想：『這個人幫助了我，也會讓其他人一起來幫助我，並且能讓我圓滿達成所愿，順遂我的心意。』阿難！你要知道，這樣的菩薩就會有惡魔前來擾亂，那些魔會伺機得便。 再者，阿難！如果菩薩摩訶薩聽聞了這甚深的般若波羅蜜多（prajnaparamita，智慧到彼岸）法門后，對其他菩薩說：『這般若波羅蜜多深奧難解，我尚且不能瞭解它的根源，你們又何必再修習呢？不如聽受修習佛所說的其他經典，必定能在那裡得到法味。』由於這位菩薩說了這樣的話，其他的菩薩就會生起遠離般若波羅蜜多的心。阿難！你要知道，說這樣話的人就會有惡魔前來擾亂，那些魔會伺機得便。 再者，阿難！如果菩薩摩訶薩產生這樣的念頭：『我是修習真理、遠離世俗的修行者，其他的菩薩不是遠離世俗的修行者。』這時，惡魔知道這個念頭后，會非常歡喜，感到高興和快樂。為什麼呢？因為這位菩薩隨著所起的念頭，就會退失阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），因為這樣的退失，魔的心就會感到歡喜。 還有，阿難！有些惡魔來到菩薩那裡，稱讚菩薩的名字、族氏、頭陀（dhuta，苦行）功德，乃至種種功德相貌。菩薩聽了這些稱讚后，如果有所執著，就會生起增上慢以及各種傲慢之心，貢高自大，輕視其他菩薩，由此因緣增長煩惱。而這位菩薩因為被惡魔的力量所加持，所說的話人們都會相信接受，隨之相信接受后，就會按照他所說的去學習、去修行。如果看到或聽到這樣學習、這樣修行的人，都是不真實的，因為不真實就會產生顛倒之心，由於這個心，身語意業都不清凈。因為這個因緣，就會增長地獄、餓鬼、畜生等惡道。那些惡魔看到這樣的利益，心中會非常歡喜，感到高興和快樂。
【English Translation】 English version: If a Bodhisattva, knowing this matter, feels joy in their heart, they will think: 『This person has helped me, and will also cause others to come and help me, and will further enable me to fulfill my wishes and accord with my intentions.』 Ananda! You should know that such a Bodhisattva will have evil demons come to disturb them, and those demons will seize the opportunity. Furthermore, Ananda! If a Bodhisattva Mahasattva, having heard this profound Dharma gate of Prajnaparamita (wisdom that has reached the other shore), says to other Bodhisattvas: 『This Prajnaparamita is profound and difficult to understand, I myself cannot grasp its source, why should you continue to practice it? Instead, listen to and practice the other sutras spoken by the Buddha, and you will surely obtain the taste of the Dharma there.』 Because this Bodhisattva has said this, the other Bodhisattvas will develop a mind that turns away from Prajnaparamita. Ananda! You should know that those who speak in this way will have evil demons come to disturb them, and those demons will seize the opportunity. Furthermore, Ananda! If a Bodhisattva Mahasattva has such a thought: 『I am a practitioner who cultivates truth and is detached from the world, while other Bodhisattvas are not detached from the world.』 At that moment, the evil demons, knowing this thought, will feel great joy, pleasure, and delight. Why is this? Because this Bodhisattva, with the arising of this thought, will regress from Anuttara-samyak-sambodhi (unexcelled complete perfect enlightenment), and because of this regression, the demons』 hearts will feel joy. Moreover, Ananda! Some evil demons come to the Bodhisattvas, praising the Bodhisattvas』 names, clans, dhuta (ascetic) virtues, and even various virtuous qualities and appearances. If the Bodhisattva, upon hearing these praises, becomes attached to them, they will develop arrogance and various conceited thoughts, becoming haughty and looking down on other Bodhisattvas, and because of this, their afflictions will increase. And because this Bodhisattva is empowered by the evil demons, whatever they say will be believed and accepted by people, and upon believing and accepting it, they will learn and practice as they are told. If one sees or hears of those who learn and practice in this way, they are not genuine, and because they are not genuine, they will develop a distorted mind, and because of this mind, their actions of body, speech, and mind will all be impure. Because of this cause, they will increase the paths to hell, hungry ghosts, and animals. When those evil demons see this benefit, their hearts will feel great joy, pleasure, and delight.
悅慶快，即作是念：『今我宮殿誠所不空，由彼因緣能增長故。』阿難！當知是菩薩不能具足功德相貌，非行般若波羅蜜多，非是住不退轉者。何以故？增上慢心起諸過失。是菩薩當有惡魔而來嬈亂，為彼諸魔伺得其便。
「複次，阿難！若菩薩乘人與聲聞乘人共相鬥諍，互出惡言輕易呵毀。爾時惡魔知是事已，即作是念：『彼菩薩乘人由此因緣，雖復遠離一切智，其所遠離非大非久。』若菩薩乘人與菩薩乘人共相鬥諍，互出惡言輕易呵毀者，爾時惡魔知是事已，心大歡喜適悅慶快而作是念：『此菩薩乘人由是因緣，久久遠離彼一切智。』
「複次，阿難！若有未得授記菩薩，于余已得授記菩薩起瞋恨心，隨所起心有退轉失，起一念退一劫，而後畢是隨念劫數，若不捨一切智心，或遇善知識故，還復發起被精進鎧。」
爾時，尊者阿難白佛言：「世尊！若起是罪者，佛聽悔不？」
佛言：「阿難！今我法中說有出罪法，所有聲聞、緣覺、菩薩乘中，我各說有彼出罪法。阿難！當知若菩薩乘人與菩薩乘人共相鬥諍，互出惡言輕易呵毀已，不相悔舍，復懷瞋恨結縛於心者，我不說彼有出罪法。阿難！若菩薩乘人與菩薩乘人共相鬥諍，乃至呵毀已即相悔舍者，我當爲彼說出罪法。阿難！又菩薩應作
【現代漢語翻譯】 現代漢語譯本：感到高興和快樂，立刻這樣想：『現在我的宮殿確實不是空虛的，是因為那些因緣才得以增長。』阿難！應當知道，這樣的菩薩不能具足功德相貌，不是在修行般若波羅蜜多，也不是安住于不退轉的境界。為什麼呢？因為增上慢的心會引發各種過失。這樣的菩薩會有惡魔前來擾亂，那些魔會伺機得逞。 再者，阿難！如果菩薩乘人與聲聞乘人互相爭鬥，互相說惡語，輕視和呵斥對方。那時，惡魔知道這件事後，就會這樣想：『那個菩薩乘人因為這個因緣，雖然遠離了一切智，但他所遠離的時間不會太長，也不會太久。』如果菩薩乘人與菩薩乘人互相爭鬥，互相說惡語，輕視和呵斥對方，那時，惡魔知道這件事後，會非常高興和快樂，並這樣想：『這個菩薩乘人因為這個因緣，會很久很久地遠離一切智。』 再者，阿難！如果有尚未得到授記的菩薩，對其他已經得到授記的菩薩生起嗔恨心，隨著所生起的心念會有退轉的過失，生起一念就退轉一劫，然後會經歷與所念劫數相同的退轉時間，如果他不捨棄一切智的心，或者遇到善知識的緣故，還會重新發起披上精進鎧甲的心。 那時，尊者阿難對佛說：『世尊！如果犯下這樣的罪過，佛允許懺悔嗎？』 佛說：『阿難！現在我的教法中說有出罪的方法，在所有聲聞乘、緣覺乘、菩薩乘中，我都分別說了出罪的方法。阿難！應當知道，如果菩薩乘人與菩薩乘人互相爭鬥，互相說惡語，輕視和呵斥對方后，不互相懺悔捨棄，還懷著嗔恨心結縛於心中，我不說他們有出罪的方法。阿難！如果菩薩乘人與菩薩乘人互相爭鬥，乃至呵斥之後立即互相懺悔捨棄，我就會為他們說出罪的方法。阿難！菩薩還應當這樣想』
【English Translation】 English version: Feeling pleased and joyful, they immediately think: 『Now my palace is truly not empty, because it is able to grow due to those causes and conditions.』 Ananda! You should know that such a Bodhisattva cannot fully possess the marks of merit, is not practicing the Prajnaparamita (Perfection of Wisdom), and is not dwelling in the state of non-retrogression. Why? Because the mind of arrogance gives rise to various faults. Such a Bodhisattva will have demons come to disturb them, and those demons will seize the opportunity. Furthermore, Ananda! If a Bodhisattva vehicle practitioner and a Sravaka (Hearer) vehicle practitioner fight with each other, uttering harsh words and belittling and scolding each other. At that time, when the demons know about this, they will think: 『That Bodhisattva vehicle practitioner, because of this cause and condition, although they are far from all-knowing wisdom, the distance they are away is not great or long.』 If a Bodhisattva vehicle practitioner and a Bodhisattva vehicle practitioner fight with each other, uttering harsh words and belittling and scolding each other, at that time, when the demons know about this, they will be very happy and joyful, and think: 『This Bodhisattva vehicle practitioner, because of this cause and condition, will be far away from all-knowing wisdom for a very long time.』 Furthermore, Ananda! If there is a Bodhisattva who has not yet received a prediction (of Buddhahood), and they develop hatred towards other Bodhisattvas who have already received a prediction, with each thought that arises, there will be a loss of retrogression. One thought of retrogression will cause a retrogression of one kalpa (eon), and then they will experience a period of retrogression equal to the number of kalpas they thought about. If they do not abandon the mind of all-knowing wisdom, or if they encounter a good teacher, they will again arouse the mind of putting on the armor of diligence. At that time, Venerable Ananda said to the Buddha: 『World Honored One! If one commits such a sin, does the Buddha allow repentance?』 The Buddha said: 『Ananda! In my teachings now, I speak of methods for expiating sins. In all the Sravaka vehicle, Pratyekabuddha (Solitary Buddha) vehicle, and Bodhisattva vehicle, I have spoken of methods for expiating sins. Ananda! You should know that if a Bodhisattva vehicle practitioner and a Bodhisattva vehicle practitioner fight with each other, uttering harsh words and belittling and scolding each other, and then do not repent and abandon their anger, but instead harbor hatred and bind it in their hearts, I do not say that they have a method for expiating sins. Ananda! If a Bodhisattva vehicle practitioner and a Bodhisattva vehicle practitioner fight with each other, and even after scolding each other, they immediately repent and abandon their anger, I will speak of a method for expiating sins for them. Ananda! Furthermore, a Bodhisattva should think』
是念：『我於一切眾生當行慈忍，設彼起惡來相陵辱，我尚不生一念瞋心況復加報，我或暫起瞋恨心者深為大失。何以故？我當爲一切眾生作大橋樑普令得度，我常于彼一切眾生如善作意，設聞惡言不生恚心，于自於他皆悉平等，自有過失勿加於他，他有過失如自所作常生悔懼。何以故？我欲普令一切眾生得大安樂。若有眾生多瞋惱者，愿我當得阿耨多羅三藐三菩提時，度脫彼等。我於一切處見彼所有求菩提者，我于爾時歡喜瞻視，面目熙怡無顰蹙相。我心堅固不為一切瞋惱所動。』阿難！若菩薩乘人能生如是心者，當知是為修菩薩行者。
「又復，阿難！諸菩薩摩訶薩于聲聞人所，不應生起諸輕慢心，乃至一切眾生亦復不應生輕慢想。」
阿難白佛言：「世尊！菩薩與菩薩云何共住？」
佛言：「阿難！菩薩共住，當互觀視猶如佛想，是我大師，同載一乘、同行一道。彼菩薩摩訶薩若有所學我亦隨學，平等安住菩薩乘中，如菩薩法如理修學。彼若雜學非我所學，彼若清凈學能與一切智如理相應者，我亦如是學。阿難！菩薩摩訶薩能如是學者，是為同學，所應共住。如是學者，必證阿耨多羅三藐三菩提。」
佛說佛母出生三法藏般若波羅蜜多經卷第二十 大正藏第 08 冊 No. 02
【現代漢語翻譯】 現代漢語譯本： （佛陀教導說）『我應當對一切眾生施行慈悲和忍耐，即使他們心生惡意來凌辱我，我也不應該生起一絲嗔恨之心，更何況是報復他們。如果我偶爾生起嗔恨之心，那將是極大的過失。為什麼呢？我應當為一切眾生做大橋樑，普遍讓他們得到解脫。我常常對一切眾生抱持善意，即使聽到惡言也不生嗔恨之心，對於自己和他人都要平等對待，自己的過失不要推給他人，他人的過失要像自己所犯的錯誤一樣常常感到後悔和恐懼。為什麼呢？我想要普遍讓一切眾生得到最大的安樂。如果有眾生多有嗔恨惱怒，我發願當我證得阿耨多羅三藐三菩提（無上正等正覺）時，要度脫他們。我在任何地方見到那些尋求菩提（覺悟）的人，我那時都會歡喜地注視他們，面容和悅，沒有皺眉不快的樣子。我的心堅定不移，不會被一切嗔恨惱怒所動搖。』阿難！如果菩薩乘（大乘）的修行人能夠生起這樣的心，應當知道這就是在修菩薩行。 『還有，阿難！諸位菩薩摩訶薩（大菩薩）對於聲聞人（小乘修行者）不應該生起任何輕慢之心，乃至對於一切眾生也不應該生起輕慢的想法。』 阿難對佛說：『世尊！菩薩和菩薩之間應該如何相處呢？』 佛說：『阿難！菩薩之間相處，應當互相看待如同看待佛陀一樣，認為對方是自己的大師，同乘一輛車，同行一條道路。那位菩薩摩訶薩如果有所學習，我也隨之學習，平等安住在菩薩乘中，按照菩薩的法門如理修學。他如果學習雜亂的法門不是我所學的，他如果學習清凈的法門能夠與一切智（佛的智慧）如理相應，我也像他那樣學習。阿難！菩薩摩訶薩能夠這樣學習，就是同道之人，應當共同相處。這樣學習的人，必定能夠證得阿耨多羅三藐三菩提（無上正等正覺）。』 佛說《佛母出生三法藏般若波羅蜜多經》卷第二十
【English Translation】 English version: (The Buddha taught) 'I should practice loving-kindness and patience towards all sentient beings. Even if they harbor ill intentions and come to insult me, I should not generate a single thought of anger, let alone retaliate. If I were to occasionally generate a thought of anger, that would be a great fault. Why? I should be a great bridge for all sentient beings, universally enabling them to attain liberation. I should always hold good intentions towards all sentient beings. Even if I hear harsh words, I should not generate anger. I should treat myself and others equally. I should not blame others for my own faults, and I should feel remorse and fear for others' faults as if they were my own. Why? I wish to universally enable all sentient beings to attain the greatest happiness. If there are sentient beings who are full of anger and vexation, I vow that when I attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), I will liberate them. Wherever I see those who seek Bodhi (enlightenment), I will joyfully gaze upon them, with a pleasant countenance, without any frown or displeasure. My mind is firm and will not be moved by any anger or vexation.' Ananda! If a practitioner of the Bodhisattva vehicle (Mahayana) can generate such a mind, know that this is practicing the Bodhisattva path. 'Furthermore, Ananda! Bodhisattva Mahasattvas (great Bodhisattvas) should not generate any contemptuous thoughts towards Sravakas (Hinayana practitioners), and they should not generate contemptuous thoughts towards any sentient beings either.' Ananda said to the Buddha, 'World Honored One! How should Bodhisattvas dwell together?' The Buddha said, 'Ananda! When Bodhisattvas dwell together, they should regard each other as if they were the Buddha, considering the other as their master, riding in the same vehicle, and walking the same path. If that Bodhisattva Mahasattva learns something, I will also learn it, dwelling equally in the Bodhisattva vehicle, and practicing according to the Bodhisattva's Dharma. If he learns miscellaneous teachings that are not what I learn, and if he learns pure teachings that are in accordance with all-knowing wisdom (Buddha's wisdom), I will learn like him. Ananda! If a Bodhisattva Mahasattva can learn in this way, they are fellow practitioners and should dwell together. Those who learn in this way will surely attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).' The Buddha spoke the Sutra of the Perfection of Wisdom, the Mother of All Buddhas, in the Three Treasuries, Volume 20.
28 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二十一
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
學品第二十五
爾時，尊者須菩提白佛言：「世尊！菩薩摩訶薩欲學一切智，當云何學？」
佛言：「須菩提！菩薩摩訶薩若盡學則學一切智，若離學則學一切智。若無生無滅無起無染無性，如虛空法界寂靜等學，則學一切智。」
須菩提白佛言：「世尊！若菩薩摩訶薩盡學離學乃至法界寂靜等學，則學一切智者，是等當云何作？」
佛言：「須菩提！汝若如是說，是等云何作者。須菩提！于汝意云何，如來證如如故得名如來，是如有盡、有所作不？」
須菩提言：「不也，世尊！何以故？如無盡相亦無所作。」
佛言：「須菩提！于汝意云何，如來證如如故得名如來，是如有生有滅有起有染有得有證不？」
須菩提言：「不也，世尊！」
佛言：「須菩提！菩薩摩訶薩學一切智亦復如是。須菩提！是故菩薩摩訶薩若如是學者不盡如相，如是學者是學一切智，如是學者是學般若波羅蜜多，如是學者是學佛地，如是學者是學佛十力、四無所畏等一切佛法乃至一切智智，如是學者能到諸學彼
【現代漢語翻譯】 現代漢語譯本 佛說佛母出生三法藏般若波羅蜜多經 卷二十一 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯 學品第二十五 當時，尊者須菩提對佛說：『世尊！菩薩摩訶薩（菩薩中的大修行者）想要學習一切智慧，應當如何學習？』 佛說：『須菩提！菩薩摩訶薩如果完全學習，就是學習一切智慧；如果離開學習，也是學習一切智慧。如果學習無生無滅、無起無染、無自性，如同虛空法界（宇宙的本質）般寂靜，就是學習一切智慧。』 須菩提對佛說：『世尊！如果菩薩摩訶薩完全學習、離開學習，乃至學習法界寂靜等，就是學習一切智慧，那麼這些菩薩應當如何修行？』 佛說：『須菩提！你如果這樣問，說這些菩薩應當如何修行。須菩提！你認為如何？如來（佛的稱號）因為證悟瞭如如（真如實相）而得名如來，這如如是有盡頭、有所作為的嗎？』 須菩提說：『不是的，世尊！為什麼呢？因為如如是無盡的，也沒有任何作為。』 佛說：『須菩提！你認為如何？如來因為證悟瞭如如而得名如來，這如如是有生有滅、有起有染、有得有證的嗎？』 須菩提說：『不是的，世尊！』 佛說：『須菩提！菩薩摩訶薩學習一切智慧也是如此。須菩提！因此，菩薩摩訶薩如果這樣學習，就不會執著于如相（真如的表象）；這樣學習，就是學習一切智慧；這樣學習，就是學習般若波羅蜜多（以智慧到達彼岸）；這樣學習，就是學習佛地（佛的境界）；這樣學習，就是學習佛的十力、四無所畏等一切佛法，乃至一切智智（佛的一切智慧）；這樣學習，就能到達所有學習的彼岸。』
【English Translation】 English version The Buddha Speaks the Prajnaparamita Sutra of the Mother of Buddhas, the Three Dharmas Treasury, Volume 21 Translated by Tripitaka Master Shi Hu, Minister of the Imperial Academy, Great Master of Dharma Transmission, and Purple-Robed Minister, by Imperial Decree, from the Western Heaven Chapter 25: The Chapter on Learning At that time, the Venerable Subhuti said to the Buddha, 'World Honored One, how should a Bodhisattva Mahasattva (a great being on the path to enlightenment) learn if they wish to learn all wisdom?' The Buddha said, 'Subhuti, if a Bodhisattva Mahasattva learns completely, then they learn all wisdom; if they learn by detachment, then they also learn all wisdom. If they learn that there is no birth, no death, no arising, no defilement, no self-nature, like the stillness of the empty space of the Dharma realm (the essence of the universe), then they learn all wisdom.' Subhuti said to the Buddha, 'World Honored One, if a Bodhisattva Mahasattva learns completely, learns by detachment, and even learns the stillness of the Dharma realm, then they learn all wisdom. How should these Bodhisattvas practice?' The Buddha said, 'Subhuti, if you ask in this way, saying how should these Bodhisattvas practice. Subhuti, what do you think? The Tathagata (an epithet of the Buddha) is named Tathagata because they have realized Suchness (the true nature of reality). Is this Suchness exhaustible or does it have any action?' Subhuti said, 'No, World Honored One! Why? Because Suchness is inexhaustible and has no action.' The Buddha said, 'Subhuti, what do you think? The Tathagata is named Tathagata because they have realized Suchness. Does this Suchness have birth, death, arising, defilement, attainment, or realization?' Subhuti said, 'No, World Honored One!' The Buddha said, 'Subhuti, a Bodhisattva Mahasattva learning all wisdom is also like this. Subhuti, therefore, if a Bodhisattva Mahasattva learns in this way, they will not be attached to the appearance of Suchness; learning in this way is learning all wisdom; learning in this way is learning Prajnaparamita (the perfection of wisdom); learning in this way is learning the Buddha-ground (the state of Buddhahood); learning in this way is learning the ten powers of the Buddha, the four fearlessnesses, and all the Buddha-dharmas, even all-wisdom-wisdom (the Buddha's complete wisdom); learning in this way, they can reach the other shore of all learning.'
岸，如是學者普能降伏魔及魔眾，如是學者速得不退轉法，如是學者速坐道場，如是學者是學三轉十二行相法輪，如是學者學自所行，如是學者學為他作所依怙法，如是學者是學大慈大悲大喜大舍，如是學者學度眾生界，如是學者是學不斷佛種，如是學者學開甘露門。須菩提！此廣大學是最上學，凡夫下劣人不能如是學。若有能調御一切眾生，欲與一切眾生為依怙者，欲出過一切眾生界者，彼能如是學。若如是學者，不墮地獄、餓鬼、畜生等趣，不生阿修羅界，不生邊地，不生旃陀羅族，不生下姓種族，不生種種卑賤巧業等族。如是學者，不失一目不盲兩目，亦不角睞，不聾不啞，不傴僂，不攣躄。不醜陋，不粗惡，不形殘，不異相，亦無疥癩癰疽干痟等病，不壞諸根人相圓滿，音聲清巧眾所愛樂。須菩提！又菩薩摩訶薩如是學者，不害他命，不盜他物，不行邪染，不虛妄言亦不兩舌復不惡口，不無義語，不生貪著，不起瞋惱，不住邪見，不邪命活，不修邪命法，不畜破戒眷屬，不近非法者，不生長壽天，雖入諸禪而不隨禪生。何以故？菩薩以能成就善巧方便故。而菩薩成就何等善巧方便？所謂從般若波羅蜜多相應出生善巧方便，是故菩薩雖入諸禪而不隨禪生。須菩提！菩薩摩訶薩能如是學者，即得清凈十力、清凈四
【現代漢語翻譯】 現代漢語譯本：須菩提（Subhuti），像這樣修學的學者能夠普遍降伏魔及其魔眾，像這樣修學的學者能夠迅速獲得不退轉的法，像這樣修學的學者能夠迅速坐于菩提道場，像這樣修學的學者是學習三轉十二行相法輪（指佛陀的三次說法，每次說法包含十二種不同的角度），像這樣修學的學者學習自己所行的道，像這樣修學的學者學習為他人作依靠的法，像這樣修學的學者是學習大慈、大悲、大喜、大舍，像這樣修學的學者學習度脫眾生界，像這樣修學的學者是學習不斷絕佛種，像這樣修學的學者學習開啟甘露之門。 須菩提！這種廣大的學習是最上的學習，凡夫下劣之人不能像這樣學習。如果有人能夠調御一切眾生，想要成為一切眾生的依靠，想要超越一切眾生界，他們才能像這樣學習。如果像這樣學習，就不會墮入地獄、餓鬼、畜生等惡道，不會生於阿修羅（Asura）界，不會生於邊地，不會生於旃陀羅（Candala）族，不會生於下賤的種族，不會生於各種卑賤的工匠等族。像這樣學習的人，不會失去一隻眼睛，不會雙目失明，也不會斜視，不會耳聾，不會啞巴，不會駝背，不會手腳殘疾。不會醜陋，不會粗俗，不會形體殘缺，不會有異相，也不會有疥瘡、癩病、癰疽、乾瘦等疾病，不會諸根殘缺，人相圓滿，聲音清澈巧妙，為眾人所喜愛。須菩提！菩薩摩訶薩像這樣學習，不會傷害其他生命，不會偷盜他人的財物，不會行邪淫，不會說謊，也不會兩舌，更不會惡語傷人，不會說無意義的話，不會產生貪著，不會生起嗔恨惱怒，不會執著于邪見，不會以不正當的手段謀生，不會修習邪命之法，不會蓄養破戒的眷屬，不會親近非法之人，不會生於長壽天，即使進入禪定也不會隨禪定而生。為什麼呢？因為菩薩能夠成就善巧方便的緣故。而菩薩成就什麼樣的善巧方便呢？就是從般若波羅蜜多（Prajnaparamita）相應的智慧中出生善巧方便，所以菩薩即使進入禪定也不會隨禪定而生。須菩提！菩薩摩訶薩能夠像這樣學習，就能獲得清凈的十力（Tathagata's Ten Powers）、清凈的四
【English Translation】 English version: Subhuti, a scholar who practices in this way is able to universally subdue Mara and his hosts. A scholar who practices in this way quickly attains the Dharma of non-retrogression. A scholar who practices in this way quickly sits at the Bodhi-mandala (the place of enlightenment). A scholar who practices in this way is learning the Dharma wheel of the three turnings and twelve aspects (referring to the Buddha's three sermons, each with twelve different perspectives). A scholar who practices in this way learns the path he himself walks. A scholar who practices in this way learns the Dharma of being a refuge for others. A scholar who practices in this way is learning great loving-kindness, great compassion, great joy, and great equanimity. A scholar who practices in this way learns to liberate the realms of sentient beings. A scholar who practices in this way is learning to not cut off the Buddha's lineage. A scholar who practices in this way learns to open the gate of nectar. Subhuti! This vast learning is the supreme learning. Ordinary, inferior people cannot learn in this way. If there are those who can tame all sentient beings, who wish to be a refuge for all sentient beings, who wish to transcend all realms of sentient beings, they can learn in this way. If one learns in this way, one will not fall into the hells, the realms of hungry ghosts, or the animal realms. One will not be born in the Asura realm, nor in borderlands, nor in the Candala caste, nor in inferior castes, nor in various lowly artisan families. A scholar who practices in this way will not lose one eye, nor be blind in both eyes, nor have crossed eyes, nor be deaf, nor be mute, nor be hunchbacked, nor be crippled. One will not be ugly, nor coarse, nor deformed, nor have strange appearances, nor have scabies, leprosy, boils, or wasting diseases. One will not have defective faculties, but will have a complete human form, a clear and skillful voice, and be loved by all. Subhuti! Furthermore, a Bodhisattva Mahasattva who practices in this way will not harm other lives, will not steal others' possessions, will not engage in sexual misconduct, will not lie, nor engage in divisive speech, nor use harsh language, nor speak meaningless words, will not generate greed, will not generate anger or hatred, will not hold onto wrong views, will not make a living through wrong means, will not practice wrong livelihood, will not keep company with those who have broken precepts, will not associate with those who are unlawful, will not be born in the long-life heavens, and even if entering into meditative states, will not be reborn in those states. Why is this so? Because the Bodhisattva is able to achieve skillful means. And what skillful means does the Bodhisattva achieve? It is the skillful means that arises from the wisdom corresponding to Prajnaparamita. Therefore, even if the Bodhisattva enters into meditative states, he will not be reborn in those states. Subhuti! A Bodhisattva Mahasattva who is able to learn in this way will attain the pure Ten Powers (Tathagata's Ten Powers), the pure Four
無所畏乃至清凈一切佛法。」
須菩提白佛言：「世尊！一切法自性本來清凈，菩薩摩訶薩云何復得清凈十力、清凈四無所畏乃至清凈一切佛法耶？」
佛告須菩提言：「如是，如是！須菩提！一切法自性本來清凈，菩薩摩訶薩於是一切法自性本來清凈中，如理修學般若波羅蜜多，不驚不怖不退不沒。須菩提！彼諸愚異生等於如是法不知不見，以不知不見故無所覺了。是故菩薩摩訶薩發勤精進于中修學，自所學已，令諸異生等於是法中如理修學、實知實見。菩薩摩訶薩由如是學故，即得清凈十力、清凈四無所畏乃至清凈一切佛法。須菩提！菩薩摩訶薩如是學者，悉能了知一切眾生心心所行。須菩提！譬如大地少出閻浮檀金，多諸荊棘砂礫草木等類。一切眾生亦復如是，于眾生聚中少能愛樂修學般若波羅蜜多者，多有愛樂修學聲聞、緣覺法門。須菩提！又如眾生聚中少有修彼輪王業者，但多修彼諸小王業。須菩提！當知眾生聚中少有行於般若波羅蜜多道者，多有行於聲聞、緣覺道者，亦復如是。
「須菩提！又如眾生聚中少有修彼帝釋福業，但多修彼諸天子業。須菩提！當知眾生聚中少有修習般若波羅蜜多行者，多有修習聲聞、緣覺行者，亦復如是。須菩提！又如眾生聚中少有修彼梵王福業，但多修
【現代漢語翻譯】 現代漢語譯本：乃至清凈一切佛法。 須菩提對佛說：『世尊！一切法的自性本來就是清凈的，菩薩摩訶薩如何還能獲得清凈的十力（如來所具有的十種智慧力量）、清凈的四無所畏（佛陀在眾人面前宣說佛法時的四種無所畏懼的自信）乃至清凈的一切佛法呢？』 佛告訴須菩提：『是的，是的！須菩提！一切法的自性本來就是清凈的，菩薩摩訶薩在這種一切法自性本來清凈的狀態中，如理如法地修學般若波羅蜜多（以空性智慧達到彼岸），不驚慌、不恐懼、不退縮、不沉淪。須菩提！那些愚癡的凡夫俗子對於這樣的法既不瞭解也不明白，因為不瞭解不明白所以沒有覺悟。因此，菩薩摩訶薩發奮精進地修學，自己學成之後，讓那些凡夫俗子也能夠在這種法中如理如法地修學，真正地瞭解和明白。菩薩摩訶薩通過這樣的修學，就能獲得清凈的十力、清凈的四無所畏乃至清凈的一切佛法。須菩提！菩薩摩訶薩這樣修學，就能完全瞭解一切眾生的心念和行為。須菩提！譬如大地很少出產閻浮檀金（一種珍貴的黃金），大多是荊棘、砂礫、草木等。一切眾生也是如此，在眾生群體中，很少有人喜歡修學般若波羅蜜多，大多喜歡修學聲聞（聽聞佛法而得解脫者）、緣覺（不依佛陀教導，自行悟道者）的法門。須菩提！又如在眾生群體中，很少有人修習轉輪王的功業，大多修習那些小王的功業。須菩提！應當知道，在眾生群體中，很少有人修行般若波羅蜜多之道，大多修行聲聞、緣覺之道，也是如此。 『須菩提！又如在眾生群體中，很少有人修習帝釋（忉利天之主）的福業，大多修習那些天子的功業。須菩提！應當知道，在眾生群體中，很少有人修習般若波羅蜜多的修行，大多修習聲聞、緣覺的修行，也是如此。須菩提！又如在眾生群體中，很少有人修習梵王（色界初禪天之主）的福業，大多修
【English Translation】 English version: even to the purity of all Buddha-dharmas.』 Subhuti said to the Buddha, 『World Honored One, since the self-nature of all dharmas is originally pure, how can a Bodhisattva-Mahasattva further attain the purity of the ten powers (ten wisdom powers of a Tathagata), the purity of the four fearlessnesses (four kinds of fearlessness of a Buddha when proclaiming the Dharma), and even the purity of all Buddha-dharmas?』 The Buddha told Subhuti, 『So it is, so it is! Subhuti, the self-nature of all dharmas is originally pure. A Bodhisattva-Mahasattva, in this original purity of the self-nature of all dharmas, practices Prajna-paramita (perfection of wisdom that leads to the other shore) in accordance with the principles, without being startled, without being afraid, without retreating, and without sinking. Subhuti, those ignorant ordinary beings do not know or see such dharmas, and because they do not know or see, they have no realization. Therefore, a Bodhisattva-Mahasattva diligently practices in it, and after having learned it himself, enables other ordinary beings to practice in this dharma in accordance with the principles, and to truly know and see. A Bodhisattva-Mahasattva, through such practice, attains the purity of the ten powers, the purity of the four fearlessnesses, and even the purity of all Buddha-dharmas. Subhuti, a Bodhisattva-Mahasattva who practices in this way is able to fully understand the thoughts and actions of all sentient beings. Subhuti, just as the earth produces little Jambudvipa gold (a precious gold), but mostly thorns, gravel, grass, and trees, so it is with all sentient beings. Among the multitude of beings, few are fond of practicing Prajna-paramita, while many are fond of practicing the teachings of Sravakas (those who attain liberation by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own without a teacher). Subhuti, just as among the multitude of beings, few cultivate the deeds of a Wheel-Turning King, but many cultivate the deeds of small kings, Subhuti, you should know that among the multitude of beings, few walk the path of Prajna-paramita, while many walk the path of Sravakas and Pratyekabuddhas, and so it is.』 『Subhuti, just as among the multitude of beings, few cultivate the meritorious deeds of Sakra (the lord of the Trayastrimsa heaven), but many cultivate the deeds of the heavenly sons, Subhuti, you should know that among the multitude of beings, few practice the practice of Prajna-paramita, while many practice the practice of Sravakas and Pratyekabuddhas, and so it is. Subhuti, just as among the multitude of beings, few cultivate the meritorious deeds of Brahma (the lord of the first dhyana heaven in the realm of form), but many cultivate
彼諸梵眾業。須菩提！當知眾生聚中少有不退轉于阿耨多羅三藐三菩提者，多有退轉于阿耨多羅三藐三菩提者，亦復如是。須菩提！以是義故，當知眾生聚中少有能發阿耨多羅三藐三菩提心者，于少能發心中又復少能如理修行者，于少能修行中又復少能修習般若波羅蜜多相應行者，于少能修習相應行中又復少能于阿耨多羅三藐三菩提住不退轉者。須菩提！是故諸菩薩摩訶薩若欲在少中少者，應當修習般若波羅蜜多。
「複次，須菩提！若菩薩摩訶薩修學是般若波羅蜜多者，不生雜染心、不生疑惑心、不生憎嫉心、不生慳吝心、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。又，須菩提！菩薩摩訶薩應修學是般若波羅蜜多。何以故？此般若波羅蜜多能護諸波羅蜜多、能受諸波羅蜜多、能取諸波羅蜜多、能集諸波羅蜜多、能攝諸波羅蜜多。須菩提！譬如六十二見，身見中攝，諸波羅蜜多於般若波羅蜜多中攝，亦復如是。須菩提！又如士夫所有諸根，皆悉于其命根中攝，一切善法皆于般若波羅蜜多中攝，亦復如是。須菩提！又如士夫命根滅時諸根皆滅，菩薩摩訶薩亦復如是，若智慧滅時一切善法而亦隨滅。須菩提！是故菩薩摩訶薩若欲護諸波羅蜜多，若欲攝諸波羅蜜多者，應當修學是般若波羅蜜多
【現代漢語翻譯】 現代漢語譯本 須菩提！要知道，在眾生聚集的地方，很少有不退轉于阿耨多羅三藐三菩提（無上正等正覺）的，而多有退轉于阿耨多羅三藐三菩提的，情況也是這樣。須菩提！因為這個原因，應當知道在眾生聚集的地方，很少有能發起阿耨多羅三藐三菩提心的，在少數能發起心中，又很少有能如理修行的，在少數能修行中，又很少有能修習般若波羅蜜多（智慧到彼岸）相應行的，在少數能修習相應行中，又很少有能于阿耨多羅三藐三菩提住不退轉的。須菩提！因此，諸位菩薩摩訶薩（大菩薩）如果想成為少數中的少數，就應當修習般若波羅蜜多。
再者，須菩提！如果菩薩摩訶薩修學這般若波羅蜜多，就不會生起雜染心、不會生起疑惑心、不會生起憎嫉心、不會生起慳吝心、不會生起破戒心、不會生起瞋惱心、不會生起懈怠心、不會生起散亂心、不會生起愚癡心。而且，須菩提！菩薩摩訶薩應當修學這般若波羅蜜多。為什麼呢？因為這般若波羅蜜多能夠守護諸波羅蜜多、能夠接受諸波羅蜜多、能夠獲取諸波羅蜜多、能夠聚集諸波羅蜜多、能夠統攝諸波羅蜜多。須菩提！譬如六十二見，都包含在身見中，諸波羅蜜多都包含在般若波羅蜜多中，也是這樣。須菩提！又如一個人的所有諸根，都包含在命根中，一切善法都包含在般若波羅蜜多中，也是這樣。須菩提！又如一個人的命根滅時，諸根都滅，菩薩摩訶薩也是這樣，如果智慧滅時，一切善法也隨之滅。須菩提！因此，菩薩摩訶薩如果想守護諸波羅蜜多，如果想統攝諸波羅蜜多，就應當修學這般若波羅蜜多。
【English Translation】 English version Subhuti, you should know that among the assembly of beings, there are few who do not regress from Anuttara-samyak-sambodhi (unexcelled, perfect enlightenment), and many who do regress from Anuttara-samyak-sambodhi; it is just like that. Subhuti, for this reason, you should know that among the assembly of beings, there are few who can generate the mind for Anuttara-samyak-sambodhi; among the few who can generate this mind, there are even fewer who can practice according to the Dharma; among the few who can practice, there are even fewer who can cultivate practices corresponding to Prajna-paramita (perfection of wisdom); and among the few who can cultivate corresponding practices, there are even fewer who can dwell in non-regression from Anuttara-samyak-sambodhi. Subhuti, therefore, if the Bodhisattva-mahasattvas (great Bodhisattvas) wish to be among the few of the few, they should cultivate Prajna-paramita.
Furthermore, Subhuti, if a Bodhisattva-mahasattva cultivates this Prajna-paramita, they will not generate a defiled mind, will not generate a doubtful mind, will not generate a hateful and jealous mind, will not generate a miserly mind, will not generate a mind that breaks precepts, will not generate an angry mind, will not generate a lazy mind, will not generate a distracted mind, and will not generate an ignorant mind. Moreover, Subhuti, Bodhisattva-mahasattvas should cultivate this Prajna-paramita. Why? Because this Prajna-paramita can protect all Paramitas, can receive all Paramitas, can obtain all Paramitas, can gather all Paramitas, and can encompass all Paramitas. Subhuti, just as the sixty-two views are included within the view of self, all Paramitas are included within Prajna-paramita; it is just like that. Subhuti, just as all the faculties of a person are included within their life force, all good dharmas are included within Prajna-paramita; it is just like that. Subhuti, just as when a person's life force ceases, all their faculties cease, so too it is with Bodhisattva-mahasattvas; if wisdom ceases, all good dharmas also cease. Subhuti, therefore, if Bodhisattva-mahasattvas wish to protect all Paramitas, if they wish to encompass all Paramitas, they should cultivate this Prajna-paramita.
。又，菩薩摩訶薩若欲於一切眾生中福德最勝為上首者，應當修學是般若波羅蜜多。」
複次，佛言：「須菩提！于汝意云何，三千大千世界一切眾生是為多不？」
須菩提白佛言：「世尊！但此閻浮提中所有眾生尚多無數，何況三千大千世界一切眾生。」
佛言：「須菩提！假使如是三千大千世界一切眾生，一一修行皆住菩薩地，或有一人盡其壽命，以諸飲食、衣服、臥具、醫藥及余樂具，供養如是三千大千世界諸菩薩眾。此人以是因緣得福多不？」
須菩提言：「甚多，世尊！甚多，善逝！」
佛言：「須菩提！若復有人於一彈指頃能修行是般若波羅蜜多者，其所得福倍勝於前。何以故？般若波羅蜜多廣大利益諸菩薩摩訶薩，復能護助阿耨多羅三藐三菩提故。須菩提！是故諸菩薩摩訶薩若欲於一切眾生中最勝無上，若欲與一切眾生為所依怙，若欲偏入諸佛境界，若欲具足佛功德法，若欲得佛遊戲神通，若欲作佛大師子吼，若欲得佛諸所行處，若欲普以三千大千世界大會說法。須菩提！菩薩摩訶薩若欲成就如是等功德利者，應學是般若波羅蜜多。學是般若波羅蜜多，不能圓滿諸功德利者，無有是處。」
須菩提白佛言：「世尊！菩薩摩訶薩亦具足聲聞功德利耶？」
佛
【現代漢語翻譯】 現代漢語譯本：此外，菩薩摩訶薩如果想在一切眾生中獲得最殊勝的福德，成為首要的領導者，就應當修學這《般若波羅蜜多》（Prajnaparamita，意為「智慧的完美」）。 佛陀又說：『須菩提（Subhuti，佛陀的弟子）！你認為如何？三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個巨大世界系統）的一切眾生算多嗎？』 須菩提回答佛陀說：『世尊！僅僅這閻浮提（Jambudvipa，人類居住的大陸）中的眾生就多得數不清了，更何況三千大千世界的一切眾生呢。』 佛陀說：『須菩提！假設這三千大千世界的一切眾生，都各自修行並安住于菩薩的果位，如果有一個人盡其一生，用各種飲食、衣服、臥具、醫藥以及其他享樂的物品，供養這三千大千世界的菩薩們。這個人因為這個因緣得到的福德多嗎？』 須菩提說：『非常多，世尊！非常多，善逝（Sugata，佛陀的稱號）！』 佛陀說：『須菩提！如果有人在一彈指的短暫時間內能夠修行這《般若波羅蜜多》，他所獲得的福德比前面那個人還要多得多。為什麼呢？因為《般若波羅蜜多》能夠廣大利益諸菩薩摩訶薩，還能護持和幫助他們證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。須菩提！因此，諸菩薩摩訶薩如果想在一切眾生中成為最殊勝無上的，如果想成為一切眾生的依靠，如果想完全進入諸佛的境界，如果想具足佛的功德法，如果想獲得佛的遊戲神通，如果想發出佛的大師子吼，如果想得到佛的一切行處，如果想普遍地在三千大千世界的大會上說法。須菩提！菩薩摩訶薩如果想成就這些功德利益，就應當學習這《般若波羅蜜多》。學習這《般若波羅蜜多》而不能圓滿各種功德利益，是沒有這種道理的。』 須菩提問佛陀說：『世尊！菩薩摩訶薩也具足聲聞（Sravaka，佛陀的弟子）的功德利益嗎？』
【English Translation】 English version: Furthermore, if a Bodhisattva-Mahasattva (a great Bodhisattva) wishes to be the most excellent in merit among all beings and to be the foremost leader, they should study this Prajnaparamita (Perfection of Wisdom). Moreover, the Buddha said, 'Subhuti! What do you think? Are all the beings in the Trisahasra-Mahasahasra-lokadhatu (a great world system in Buddhist cosmology) numerous?' Subhuti replied to the Buddha, 'World Honored One! Even the beings in this Jambudvipa (the continent where humans live) are countless, let alone all the beings in the Trisahasra-Mahasahasra-lokadhatu.' The Buddha said, 'Subhuti! Suppose all the beings in this Trisahasra-Mahasahasra-lokadhatu were each practicing and dwelling in the Bodhisattva stage, and if one person, throughout their life, were to offer various foods, clothing, bedding, medicine, and other enjoyable things to all the Bodhisattvas in this Trisahasra-Mahasahasra-lokadhatu. Would this person gain much merit because of this?' Subhuti said, 'Very much, World Honored One! Very much, Sugata (the Buddha's title)!' The Buddha said, 'Subhuti! If someone were to practice this Prajnaparamita for the duration of a finger snap, the merit they would gain would be many times greater than the former. Why? Because the Prajnaparamita greatly benefits all Bodhisattva-Mahasattvas and can also protect and assist them in attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! Therefore, if Bodhisattva-Mahasattvas wish to be the most excellent and unsurpassed among all beings, if they wish to be the refuge of all beings, if they wish to fully enter the realm of all Buddhas, if they wish to possess the meritorious qualities of the Buddha, if they wish to obtain the Buddha's playful supernatural powers, if they wish to utter the Buddha's great lion's roar, if they wish to attain all the Buddha's practices, if they wish to universally preach the Dharma in the great assembly of the Trisahasra-Mahasahasra-lokadhatu. Subhuti! If Bodhisattva-Mahasattvas wish to achieve such meritorious benefits, they should study this Prajnaparamita. There is no possibility that one could study this Prajnaparamita and not fully achieve all meritorious benefits.' Subhuti asked the Buddha, 'World Honored One! Do Bodhisattva-Mahasattvas also possess the meritorious benefits of Sravakas (Buddha's disciples)?'
言：「須菩提！菩薩摩訶薩亦學是聲聞法，亦具足聲聞功德之利。須菩提！菩薩摩訶薩雖如是學、如是知、得如是利，而不于中生住著心。菩薩摩訶薩亦說彼聲聞法，而不取是法。須菩提！若菩薩摩訶薩如是學者，能為一切世間天、人、阿修羅等作大福田，而菩薩所作福田最上最勝，過餘聲聞、緣覺所有福田。須菩提！如是學者是行般若波羅蜜多，得近一切智，不捨般若波羅蜜多，不離般若波羅蜜多。如是學者不退失一切智，遠離聲聞、緣覺心，得近阿耨多羅三藐三菩提。須菩提！若菩薩摩訶薩作是念：『此是般若波羅蜜多，此名般若波羅蜜多，學是般若波羅蜜多故當得一切智。』須菩提！若如是分別者，不名修學般若波羅蜜多。若菩薩摩訶薩于般若波羅蜜多不生分別，無知無見亦無所得，以如是不分別、無知見、無所得故，是名修學般若波羅蜜多。」
幻喻品第二十六
爾時，帝釋天主即起是念：「若菩薩摩訶薩修學是般若波羅蜜多者，尚能勝過一切眾生，何況成就阿耨多羅三藐三菩提者。是故當知，若有人愛樂一切智者，彼人得大善利善自活命，何況能發阿耨多羅三藐三菩提心者，當知是人為一切眾生共所敬愛，普能調御一切眾生。」
帝釋天主作是念已，即時化諸曼陀羅華，滿自掌中散於佛
【現代漢語翻譯】 現代漢語譯本：佛說：『須菩提！菩薩摩訶薩也學習聲聞乘的法，也具備聲聞乘功德的利益。須菩提！菩薩摩訶薩雖然這樣學習、這樣瞭解、得到這樣的利益，但不在其中產生執著的心。菩薩摩訶薩也宣說那些聲聞乘的法，但不執取這些法。須菩提！如果菩薩摩訶薩這樣學習，就能為一切世間的天人、阿修羅等眾生作大福田，而且菩薩所作的福田是最上最殊勝的，超過其餘聲聞、緣覺所有的福田。須菩提！這樣學習就是修行般若波羅蜜多（智慧到彼岸），能接近一切智（佛的智慧），不捨離般若波羅蜜多，不離開般若波羅蜜多。這樣學習就不會退失一切智，遠離聲聞、緣覺的心，能接近阿耨多羅三藐三菩提（無上正等正覺）。須菩提！如果菩薩摩訶薩這樣想：『這是般若波羅蜜多，這叫做般若波羅蜜多，學習般若波羅蜜多就能得到一切智。』須菩提！如果這樣分別，就不能稱為修學般若波羅蜜多。如果菩薩摩訶薩對於般若波羅蜜多不產生分別，沒有知見也沒有所得，因為這樣不分別、沒有知見、沒有所得，這才能稱為修學般若波羅蜜多。』
幻喻品第二十六
這時，帝釋天主（Indra, 天神之王）就生起這樣的念頭：『如果菩薩摩訶薩修行般若波羅蜜多，尚且能勝過一切眾生，何況是成就阿耨多羅三藐三菩提的人呢？所以應當知道，如果有人喜愛一切智，這個人就能得到很大的善利，善於自我生活，何況是能發起阿耨多羅三藐三菩提心的人，應當知道這個人會被一切眾生共同敬愛，普遍能夠調伏一切眾生。』
帝釋天主生起這樣的念頭后，立刻化現出許多曼陀羅花（Mandala, 一種花名），從自己的掌中散向佛陀。
【English Translation】 English version: The Buddha said, 'Subhuti! A Bodhisattva-Mahasattva also learns the Dharma of the Sravakas (Hearers, disciples of Buddha), and also possesses the benefits of the merits of the Sravakas. Subhuti! Although a Bodhisattva-Mahasattva learns in this way, understands in this way, and obtains such benefits, he does not generate an attachment in his mind to them. A Bodhisattva-Mahasattva also speaks of those Sravaka Dharmas, but does not grasp these Dharmas. Subhuti! If a Bodhisattva-Mahasattva learns in this way, he can become a great field of merit for all beings in the world, including gods, humans, and Asuras (demigods), and the field of merit created by a Bodhisattva is the most supreme and excellent, surpassing all the fields of merit of the Sravakas and Pratyekabuddhas (Solitary Buddhas). Subhuti! Learning in this way is practicing Prajnaparamita (Perfection of Wisdom), which enables one to approach Sarvajna (Omniscience, the wisdom of a Buddha), not abandoning Prajnaparamita, not departing from Prajnaparamita. Learning in this way, one will not regress from Sarvajna, will distance oneself from the minds of Sravakas and Pratyekabuddhas, and will approach Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment). Subhuti! If a Bodhisattva-Mahasattva thinks, 『This is Prajnaparamita, this is called Prajnaparamita, by learning Prajnaparamita, one will attain Sarvajna,』 Subhuti! If one makes such distinctions, one is not called a practitioner of Prajnaparamita. If a Bodhisattva-Mahasattva does not generate distinctions regarding Prajnaparamita, has no knowledge, no views, and no attainments, because of this non-distinction, no knowledge, no views, and no attainments, this is called practicing Prajnaparamita.'
Chapter 26: The Parable of Illusion
At that time, Indra (Lord of the Gods) had this thought: 'If a Bodhisattva-Mahasattva, by practicing Prajnaparamita, can surpass all beings, how much more so one who has attained Anuttara-Samyak-Sambodhi? Therefore, it should be known that if someone loves Sarvajna, that person will obtain great benefits and live a good life. How much more so one who has generated the mind for Anuttara-Samyak-Sambodhi; it should be known that this person will be respected and loved by all beings, and will be able to tame all beings.'
Having had this thought, Indra immediately transformed many Mandala flowers (a type of flower), and scattered them from his palms towards the Buddha.
上。華散佛已，合掌向佛作如是言：「世尊！若有發阿耨多羅三藐三菩提心者，普愿得成阿耨多羅三藐三菩提，普愿圓滿一切佛法，圓滿一切智相應之法，圓滿自然智法，圓滿無漏法，普愿一切眾生度生死岸證涅槃道，攝眾生心普令圓滿。世尊！我見生死中有種種苦，我不欲令初發阿耨多羅三藐三菩提心者，於一念中有所退轉，又不欲令已得安住阿耨多羅三藐三菩提者，於一念中或生退轉，是故我欲普令成就阿耨多羅三藐三菩提。何以故？能發心者，廣大利益悲愍一切世間天、人、阿修羅等。自得度已，復於一切眾生起如是心，未解脫者普令解脫，未得度者普令得度，未涅槃者普令涅槃。世尊！若有善男子、善女人，于初發心菩薩所，以彼所有諸功德法生隨喜心，若於久修習菩薩所生隨喜心，若於住不退轉菩薩所生隨喜心，若於一生補處菩薩所生隨喜心，于如是等能生隨喜心善男子、善女人，當說何者得福德多？」
佛告帝釋天主言：「憍尸迦！妙高山王尚可稱量知其限數，彼善男子、善女人以是諸隨喜心所獲福德，不可稱量知其限數。
「憍尸迦！又如四大洲界亦可稱量知其限數，彼善男子、善女人以是諸隨喜心所獲福德，不可稱量知其限數。憍尸迦！又如小千世界亦可稱量知其限數，彼善男子、善女
【現代漢語翻譯】 現代漢語譯本： 帝釋天主散花供養佛陀后，合掌向佛陀說道：『世尊！如果有人發起了無上正等正覺（阿耨多羅三藐三菩提）之心，我普愿他們都能成就無上正等正覺，普愿他們圓滿一切佛法，圓滿一切與智慧相應的法，圓滿自然智法，圓滿無漏法，普愿一切眾生都能度過生死苦海，證得涅槃之道，攝受眾生之心，使之普遍圓滿。世尊！我看到生死輪迴中有種種痛苦，我不希望初發無上正等正覺之心的人，在一念之間有所退轉，也不希望已經安住于無上正等正覺的人，在一念之間產生退轉，因此我希望普遍令他們成就無上正等正覺。為什麼呢？因為能發起菩提心的人，能廣大利益並悲憫一切世間的天人、阿修羅等眾生。他們自己得到解脫后，又對一切眾生生起這樣的心願：讓未解脫的眾生普遍解脫，讓未得度的眾生普遍得度，讓未涅槃的眾生普遍涅槃。世尊！如果有善男子、善女人，對於初發菩提心的菩薩，因其所擁有的功德法而生起隨喜心；或者對於久修行的菩薩生起隨喜心；或者對於住于不退轉地的菩薩生起隨喜心；或者對於一生補處菩薩生起隨喜心，對於這些能生起隨喜心的善男子、善女人，應當說哪一種人獲得的福德更多呢？』 佛陀告訴帝釋天主說：『憍尸迦（帝釋天的別名）！即使是妙高山王（須彌山）也可以稱量出它的限度，但這些善男子、善女人因這些隨喜心所獲得的福德，是無法稱量出其限度的。 『憍尸迦！又如四大洲的界限也可以稱量出其限度，但這些善男子、善女人因這些隨喜心所獲得的福德，是無法稱量出其限度的。憍尸迦！又如小千世界的界限也可以稱量出其限度，但這些善男子、善女人因這些隨喜心所獲得的福德，是無法稱量出其限度的。
【English Translation】 English version: After scattering flowers to honor the Buddha, Śakra, the lord of the devas, joined his palms and spoke to the Buddha, saying: 'World Honored One! If there are those who have generated the mind for Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), I universally wish that they all attain Anuttarā-samyak-saṃbodhi, universally wish that they perfect all the Buddha-dharmas, perfect all dharmas that correspond to wisdom, perfect the dharma of natural wisdom, perfect the unconditioned dharma, universally wish that all sentient beings cross the shore of birth and death and realize the path of Nirvana, and gather the minds of sentient beings, causing them to be universally perfected. World Honored One! I see that there are various sufferings in the cycle of birth and death. I do not wish that those who have initially generated the mind for Anuttarā-samyak-saṃbodhi should regress in even a single thought, nor do I wish that those who have already settled in Anuttarā-samyak-saṃbodhi should regress in even a single thought. Therefore, I wish to universally cause them to achieve Anuttarā-samyak-saṃbodhi. Why is this? Because those who can generate this mind can greatly benefit and have compassion for all beings in the world, including devas, humans, and asuras. After they themselves have attained liberation, they also generate such a wish for all sentient beings: to universally liberate those who have not been liberated, to universally deliver those who have not been delivered, and to universally cause those who have not attained Nirvana to attain Nirvana. World Honored One! If there are good men or good women who, towards a Bodhisattva who has initially generated the Bodhi mind, generate a mind of rejoicing in the meritorious dharmas that they possess; or generate a mind of rejoicing towards a Bodhisattva who has practiced for a long time; or generate a mind of rejoicing towards a Bodhisattva who dwells in the stage of non-retrogression; or generate a mind of rejoicing towards a Bodhisattva who is in the last birth before Buddhahood, among these good men and good women who can generate a mind of rejoicing, who should be said to have obtained more merit?' The Buddha told Śakra, the lord of the devas: 'Kauśika (another name for Śakra)! Even Mount Sumeru (Myōkōsen-ō) can be measured and its limits known, but the merit that these good men and good women obtain from these minds of rejoicing cannot be measured and its limits known.' 'Kauśika! Also, the boundaries of the four great continents can be measured and their limits known, but the merit that these good men and good women obtain from these minds of rejoicing cannot be measured and its limits known. Kauśika! Also, the boundaries of a small chiliocosm can be measured and their limits known, but the merit that these good men and good women obtain from these minds of rejoicing cannot be measured and its limits known.'
人，以是諸隨喜心所獲福德，不可稱量知其限數。憍尸迦！又如中千世界亦可稱量知其限數，彼善男子、善女人以是諸隨喜心所獲福德，不可稱量知其限數。憍尸迦！又如三千大千世界亦可稱量知其限數，彼善男子、善女人以是諸隨喜心所獲福德，不可稱量知其限數。」
帝釋天主白佛言：「世尊！若有人不能于初發心菩薩所，乃至不能於一生補處菩薩所，生隨喜心者，當知是人惡魔所著、為魔眷屬，從彼魔天命終而來生此。何以故？是諸隨喜心而能破壞諸惡魔故。又復，若人能生諸隨喜心者，是人應以隨喜功德迴向阿耨多羅三藐三菩提，以是迴向故而能增長阿耨多羅三藐三菩提。是故當知，能生如是諸隨喜心者，是人不離佛、不離法、不離僧，增長一切最勝功德。」
佛告帝釋天主言：「如是，如是！憍尸迦！若有人能生如是諸隨喜心者，是人不離佛、不離法、不離僧，增長一切最勝功德。又，憍尸迦！若善男子、善女人能生如是諸隨喜心者，當知是善男子、善女人速得值佛。」
帝釋天主白佛言：「如是，世尊！如是，善逝！善男子、善女人能生如是諸隨喜心者，是善男子、善女人速得值佛。又復，以是隨喜善根力故，在在所生人所尊重恭敬讚歎。是善男子、善女人，眼根清凈不觀惡色，耳根
【現代漢語翻譯】 現代漢語譯本： 「人，因為這些隨喜（anumodana）的心所獲得的福德，是無法衡量和知曉其限度的。憍尸迦（Kauśika，帝釋天的別名）！又比如中千世界（madhyama-sāhasra-loka-dhātu）也可以衡量和知曉其限度，但那些善男子、善女人因為這些隨喜的心所獲得的福德，是無法衡量和知曉其限度的。憍尸迦！又比如三千大千世界（tri-sāhasra-mahā-sāhasra-loka-dhātu）也可以衡量和知曉其限度，但那些善男子、善女人因為這些隨喜的心所獲得的福德，是無法衡量和知曉其限度的。」
帝釋天主（Śakra devānām indraḥ）對佛說：「世尊！如果有人不能對初發心的菩薩（bodhisattva）生起隨喜心，乃至不能對一生補處菩薩（ekajāti-pratibaddha-bodhisattva）生起隨喜心，應當知道這個人是被惡魔所纏縛，是魔的眷屬，從那些魔天（māra-deva）命終后而來生到這裡。為什麼呢？因為這些隨喜心能夠破壞所有的惡魔。而且，如果有人能夠生起隨喜心，這個人應當將隨喜的功德迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），因為這樣的迴向，能夠增長阿耨多羅三藐三菩提。所以應當知道，能夠生起這樣隨喜心的人，是不離佛、不離法、不離僧，增長一切最殊勝的功德。」
佛告訴帝釋天主說：「是的，是的！憍尸迦！如果有人能夠生起這樣的隨喜心，這個人是不離佛、不離法、不離僧，增長一切最殊勝的功德。而且，憍尸迦！如果善男子、善女人能夠生起這樣的隨喜心，應當知道這個善男子、善女人很快就能值遇佛。」
帝釋天主對佛說：「是的，世尊！是的，善逝（Sugata，佛的稱號）！善男子、善女人能夠生起這樣的隨喜心，這個善男子、善女人很快就能值遇佛。而且，因為這種隨喜善根的力量，無論出生在哪裡，都會受到人們的尊重、恭敬和讚歎。這個善男子、善女人，眼根清凈，不看惡色，耳根清凈，不聽惡聲。
【English Translation】 English version: 『The merit acquired by a person through these minds of rejoicing (anumodana) is immeasurable and its limits cannot be known. Kauśika (another name for Śakra, the lord of gods)! Even the middle thousand-world realm (madhyama-sāhasra-loka-dhātu) can be measured and its limits known, but the merit acquired by those good men and good women through these minds of rejoicing is immeasurable and its limits cannot be known. Kauśika! Even the great three-thousand-world realm (tri-sāhasra-mahā-sāhasra-loka-dhātu) can be measured and its limits known, but the merit acquired by those good men and good women through these minds of rejoicing is immeasurable and its limits cannot be known.』
Śakra devānām indraḥ (the lord of the gods) said to the Buddha, 『World Honored One! If there is someone who cannot generate a mind of rejoicing towards a bodhisattva (bodhisattva) who has just begun their practice, or even towards a bodhisattva who is in their last life before Buddhahood (ekajāti-pratibaddha-bodhisattva), know that this person is possessed by demons, is a member of the demon』s retinue, and has come to be born here after dying in those demon heavens (māra-deva). Why is this so? Because these minds of rejoicing are able to destroy all demons. Furthermore, if a person is able to generate minds of rejoicing, this person should dedicate the merit of rejoicing towards anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and through this dedication, anuttarā-samyak-saṃbodhi can be increased. Therefore, know that a person who is able to generate such minds of rejoicing does not depart from the Buddha, does not depart from the Dharma, does not depart from the Sangha, and increases all the most supreme merits.』
The Buddha said to Śakra devānām indraḥ, 『It is so, it is so! Kauśika! If a person is able to generate such minds of rejoicing, this person does not depart from the Buddha, does not depart from the Dharma, does not depart from the Sangha, and increases all the most supreme merits. Moreover, Kauśika! If good men and good women are able to generate such minds of rejoicing, know that these good men and good women will quickly encounter the Buddha.』
Śakra devānām indraḥ said to the Buddha, 『It is so, World Honored One! It is so, Sugata (a title of the Buddha)! If good men and good women are able to generate such minds of rejoicing, these good men and good women will quickly encounter the Buddha. Moreover, because of the power of this root of good of rejoicing, wherever they are born, they will be respected, honored, and praised by people. These good men and good women will have pure eyes that do not see evil sights, and pure ears that do not hear evil sounds.』
清凈不聞惡聲，鼻根清凈不嗅惡香，舌根清凈不了惡味，身根清凈不染非觸。又復，不墮惡趣，生人、天道。何以故？是善男子、善女人成就無量無數隨喜善根故，常樂利樂一切眾生，以能生是隨喜心故，而能增長阿耨多羅三藐三菩提行，漸漸得成阿耨多羅三藐三菩提。是善男子、善女人得菩提已，廣度無量無數眾生普令涅槃。」
佛告帝釋天主言：「憍尸迦！如汝所說，皆是如來威神護念。若善男子、善女人能生如是諸隨喜心者，是善男子、善女人深種善根，以是善根廣為無量無數眾生作大利益。此因緣故，而能增長一切善法，漸漸得成阿耨多羅三藐三菩提。」
爾時，尊者須菩提白佛言：「世尊！心如幻故，云何以是心得阿耨多羅三藐三菩提耶？」
佛告尊者須菩提言：「于意云何，汝見有心如幻耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！汝見幻相可得耶？」
須菩提言：「不也，世尊！我不見有心如幻，亦不見幻相可得。」
佛言：「須菩提！汝以是心是相可得阿耨多羅三藐三菩提耶？」
須菩提言：「不也，世尊！」
佛言：「須菩提！于意云何，若不見有心如幻及幻相者，離是心是相，汝見有法可得阿耨多羅三藐三菩提耶？」
【現代漢語翻譯】 現代漢語譯本 清凈的耳根不會聽到惡劣的聲音，清凈的鼻根不會嗅到惡臭的氣味，清凈的舌根不會嚐到惡劣的味道，清凈的身根不會感受到不適的觸感。而且，他們不會墮入惡道，而是會轉生到人道或天道。這是為什麼呢？因為這些善男子、善女人成就了無量無數的隨喜善根，他們常常樂於利益一切眾生，因為能夠生起這種隨喜之心，所以能夠增長趨向阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的修行，並逐漸成就阿耨多羅三藐三菩提。這些善男子、善女人在獲得菩提（bodhi，覺悟）之後，會廣泛地度化無量無數的眾生，使他們普遍達到涅槃（nirvana，寂滅）。 佛陀告訴帝釋天主（Indra，天神之王）說：『憍尸迦（Kausika，帝釋天的別名）！正如你所說，這都是如來（Tathagata，佛的稱號）的威神力在護念。如果善男子、善女人能夠生起這樣的隨喜之心，那麼這些善男子、善女人就深深地種下了善根，憑藉這些善根，他們能夠為無量無數的眾生帶來巨大的利益。因為這個因緣，他們能夠增長一切善法，並逐漸成就阿耨多羅三藐三菩提。』 這時，尊者須菩提（Subhuti，佛陀的弟子）問佛陀說：『世尊！心就像幻象一樣虛幻，怎麼能用這樣的心來獲得阿耨多羅三藐三菩提呢？』 佛陀告訴尊者須菩提說：『你的意思如何？你看到有心像幻象一樣嗎？』 須菩提回答說：『沒有，世尊！』 佛陀說：『須菩提！你看到幻象是真實存在的嗎？』 須菩提回答說：『沒有，世尊！我沒有看到有心像幻象一樣，也沒有看到幻象是真實存在的。』 佛陀說：『須菩提！你認為憑藉這種心和這種幻象能夠獲得阿耨多羅三藐三菩提嗎？』 須菩提回答說：『不能，世尊！』 佛陀說：『須菩提！你的意思如何？如果看不到有心像幻象一樣，也看不到幻象是真實存在的，那麼離開這種心和這種幻象，你認為有其他法可以讓你獲得阿耨多羅三藐三菩提嗎？』
【English Translation】 English version Pure ears do not hear evil sounds, pure noses do not smell foul odors, pure tongues do not taste bad flavors, and pure bodies are not defiled by unpleasant touches. Moreover, they do not fall into evil realms but are reborn in human or heavenly realms. Why is this so? Because these good men and good women have cultivated immeasurable and countless roots of joy, they are always happy to benefit all sentient beings, and because they can generate this mind of joy, they can increase their practice towards anuttara-samyak-sambodhi (supreme perfect enlightenment) and gradually achieve anuttara-samyak-sambodhi. These good men and good women, having attained bodhi (enlightenment), will extensively liberate immeasurable and countless sentient beings, universally leading them to nirvana (liberation). The Buddha said to Indra (the lord of the gods): 'Kausika (another name for Indra)! As you have said, all of this is due to the protective power of the Tathagata (the Buddha). If good men and good women can generate such a mind of joy, then these good men and good women have deeply planted roots of goodness. With these roots of goodness, they can bring great benefit to immeasurable and countless sentient beings. Because of this cause, they can increase all good dharmas and gradually achieve anuttara-samyak-sambodhi.' At that time, the venerable Subhuti (a disciple of the Buddha) asked the Buddha: 'World Honored One! Since the mind is like an illusion, how can one attain anuttara-samyak-sambodhi with such a mind?' The Buddha said to the venerable Subhuti: 'What do you think? Do you see a mind that is like an illusion?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Subhuti! Do you see an illusion as something real?' Subhuti replied: 'No, World Honored One! I do not see a mind that is like an illusion, nor do I see an illusion as something real.' The Buddha said: 'Subhuti! Do you think that with this mind and this illusion, you can attain anuttara-samyak-sambodhi?' Subhuti replied: 'No, World Honored One!' The Buddha said: 'Subhuti! What do you think? If you do not see a mind that is like an illusion, nor do you see an illusion as something real, then apart from this mind and this illusion, do you see any other dharma that can allow you to attain anuttara-samyak-sambodhi?'
須菩提言：「不也，世尊！離如幻心及彼幻相，亦不見有法可得阿耨多羅三藐三菩提。世尊！若離如幻心及離幻相有法可見者，是法亦不可說是有是無，是故一切法畢竟離中，不可說有不可說無。若一切法畢竟離故，阿耨多羅三藐三菩提亦畢竟離，般若波羅蜜多亦畢竟離。以一切法畢竟離故，即無法可修亦無法可得，以一切法無所得故，阿耨多羅三藐三菩提亦不可得。以是畢竟離故菩薩摩訶薩亦畢竟離。世尊！菩薩摩訶薩因般若波羅蜜多故，得阿耨多羅三藐三菩提。而菩薩摩訶薩畢竟離，阿耨多羅三藐三菩提亦畢竟離。若菩薩摩訶薩得阿耨多羅三藐三菩提者，云何以離得離耶？」
佛贊須菩提言：「善哉，善哉！須菩提！如是，如是！一切法畢竟離，般若波羅蜜多亦畢竟離，阿耨多羅三藐三菩提亦畢竟離，菩薩摩訶薩亦畢竟離。而諸菩薩摩訶薩於是法中，如實了知般若波羅蜜多畢竟離故，即非般若波羅蜜多。須菩提！是故諸菩薩摩訶薩，雖因般若波羅蜜多故得阿耨多羅三藐三菩提，而於是中無法可取、無法可得。以無取無得故，菩薩摩訶薩雖得阿耨多羅三藐三菩提，而非以離得離。」
須菩提白佛言：「世尊！如我解佛所說義，此甚深義菩薩摩訶薩行者是為甚難。」
佛言：「須菩提！如是，
【現代漢語翻譯】 現代漢語譯本 須菩提說：『不是這樣的，世尊！如果離開如幻的心和那些幻相，也見不到有任何法可以獲得阿耨多羅三藐三菩提（無上正等正覺）。世尊！如果離開如幻的心和幻相，有法可以被見到，那麼這個法也不能說是存在或不存在，因此一切法最終都是空寂的，不能說它存在也不能說它不存在。如果一切法最終都是空寂的，那麼阿耨多羅三藐三菩提也最終是空寂的，般若波羅蜜多（智慧的完美）也最終是空寂的。因為一切法最終都是空寂的，所以沒有法可以修行，也沒有法可以獲得，因為一切法都無所得，所以阿耨多羅三藐三菩提也是不可得的。因為這種最終的空寂，菩薩摩訶薩（偉大的菩薩）也最終是空寂的。世尊！菩薩摩訶薩因為般若波羅蜜多而獲得阿耨多羅三藐三菩提。然而菩薩摩訶薩最終是空寂的，阿耨多羅三藐三菩提也最終是空寂的。如果菩薩摩訶薩獲得阿耨多羅三藐三菩提，那麼如何用空寂來獲得空寂呢？』 佛讚歎須菩提說：『說得好啊，說得好啊！須菩提！正是這樣，正是這樣！一切法最終都是空寂的，般若波羅蜜多也最終是空寂的，阿耨多羅三藐三菩提也最終是空寂的，菩薩摩訶薩也最終是空寂的。而諸位菩薩摩訶薩在這種法中，如實地了知般若波羅蜜多最終是空寂的，所以它不是般若波羅蜜多。須菩提！因此，諸位菩薩摩訶薩雖然因為般若波羅蜜多而獲得阿耨多羅三藐三菩提，但是在這其中沒有法可以執取，沒有法可以獲得。因為沒有執取也沒有獲得，所以菩薩摩訶薩雖然獲得阿耨多羅三藐三菩提，但不是用空寂來獲得空寂。』 須菩提對佛說：『世尊！依我理解佛所說的意義，這種甚深的意義對於菩薩摩訶薩來說是很難修行的。』 佛說：『須菩提！是這樣的，
【English Translation】 English version Subhuti said, 'No, World Honored One! Apart from the mind that is like an illusion and those illusory appearances, one also does not see any dharma (law, teaching) that can attain Anuttara-samyak-sambodhi (supreme perfect enlightenment). World Honored One! If, apart from the mind that is like an illusion and illusory appearances, there is a dharma that can be seen, then this dharma cannot be said to exist or not exist. Therefore, all dharmas are ultimately empty, and cannot be said to exist or not exist. If all dharmas are ultimately empty, then Anuttara-samyak-sambodhi is also ultimately empty, and Prajna-paramita (perfection of wisdom) is also ultimately empty. Because all dharmas are ultimately empty, there is no dharma to cultivate and no dharma to attain. Because all dharmas are without attainment, Anuttara-samyak-sambodhi is also unattainable. Because of this ultimate emptiness, Bodhisattva Mahasattvas (great Bodhisattvas) are also ultimately empty. World Honored One! Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi because of Prajna-paramita. However, Bodhisattva Mahasattvas are ultimately empty, and Anuttara-samyak-sambodhi is also ultimately empty. If Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi, how can one attain emptiness with emptiness?' The Buddha praised Subhuti, saying, 'Excellent, excellent! Subhuti! It is so, it is so! All dharmas are ultimately empty, Prajna-paramita is also ultimately empty, Anuttara-samyak-sambodhi is also ultimately empty, and Bodhisattva Mahasattvas are also ultimately empty. And these Bodhisattva Mahasattvas, in this dharma, truly understand that Prajna-paramita is ultimately empty, therefore it is not Prajna-paramita. Subhuti! Therefore, although Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi because of Prajna-paramita, there is no dharma to grasp and no dharma to attain in this. Because there is no grasping and no attainment, although Bodhisattva Mahasattvas attain Anuttara-samyak-sambodhi, it is not attaining emptiness with emptiness.' Subhuti said to the Buddha, 'World Honored One! According to my understanding of the meaning of what the Buddha has said, this profound meaning is very difficult for Bodhisattva Mahasattvas to practice.' The Buddha said, 'Subhuti! It is so,
如是！此甚深義菩薩摩訶薩行者是為甚難。須菩提！若菩薩摩訶薩行此甚深義者，不于中道取證聲聞、緣覺之果，斯為甚難。」
須菩提白佛言：「世尊！如我解佛所說義，菩薩摩訶薩所為非難。何以故？一切法無所得無所證。以無得無證故，是中無證者、無所證、無所用證法，是故菩薩摩訶薩所為非難。世尊！若菩薩摩訶薩聞作是說，不驚不怖不退不沒者，當知彼菩薩摩訶薩是為行般若波羅蜜多。雖如是行，亦不見我行般若波羅蜜多。若如是不見所行般若波羅蜜多相故，是菩薩摩訶薩得近阿耨多羅三藐三菩提，即能遠離聲聞、緣覺之地，是行般若波羅蜜多。世尊！譬如虛空不作是念：『是遠是近？』何以故？虛空無分別故。般若波羅蜜多亦復如是，不作是念：『阿耨多羅三藐三菩提去我近，聲聞、緣覺地去我遠。』何以故？般若波羅蜜多無分別故。又如幻所化人不作是念：『彼幻師去我近，余觀者去我遠。』何以故？幻所化人無分別故。般若波羅蜜多亦復如是，不作是念：『阿耨多羅三藐三菩提去我近，聲聞、緣覺地去我遠。』何以故？般若波羅蜜多無分別故。又如諸影不作是念：『影所因者去我近，非所因者去我遠。』何以故？影無分別故。般若波羅蜜多亦復如是，不作是念：『阿耨多羅三藐三菩提去我近
【現代漢語翻譯】 現代漢語譯本： 佛陀如是說：『如此甚深的菩薩摩訶薩（菩薩中的大修行者）的修行，是極為困難的。須菩提！如果菩薩摩訶薩修行這甚深的道理，卻不因此在中途證得聲聞（聽聞佛法而悟道者）、緣覺（不依師教，觀因緣而悟道者）的果位，這才是非常困難的。』
須菩提對佛說：『世尊！依我理解佛所說的道理，菩薩摩訶薩的修行並非難事。為什麼呢？因為一切法都是無所得、無所證的。因為無所得、無所證的緣故，其中就沒有證悟者、沒有所證悟的境界、也沒有用來證悟的方法，所以菩薩摩訶薩的修行並非難事。世尊！如果菩薩摩訶薩聽聞這樣的說法，不感到驚恐、不害怕、不退縮、不沮喪，應當知道這位菩薩摩訶薩是在修行般若波羅蜜多（以智慧到達彼岸）。雖然如此修行，也不應執著于『我』在修行般若波羅蜜多。如果能不執著于所修行的般若波羅蜜多之相，這位菩薩摩訶薩就能接近阿耨多羅三藐三菩提（無上正等正覺），就能遠離聲聞、緣覺的境界，這才是修行般若波羅蜜多。世尊！譬如虛空不會想：『哪裡是近，哪裡是遠？』為什麼呢？因為虛空沒有分別。般若波羅蜜多也是如此，不會想：『阿耨多羅三藐三菩提離我近，聲聞、緣覺的境界離我遠。』為什麼呢？因為般若波羅蜜多沒有分別。又如幻術所變出的人不會想：『變出我的幻術師離我近，其他觀看的人離我遠。』為什麼呢？因為幻術所變出的人沒有分別。般若波羅蜜多也是如此，不會想：『阿耨多羅三藐三菩提離我近，聲聞、緣覺的境界離我遠。』為什麼呢？因為般若波羅蜜多沒有分別。又如影子不會想：『產生我的物體離我近，不是產生我的物體離我遠。』為什麼呢？因為影子沒有分別。般若波羅蜜多也是如此，不會想：『阿耨多羅三藐三菩提離我近，』
【English Translation】 English version: Thus it is! This profound practice of a Bodhisattva Mahasattva (a great being on the path to enlightenment) is indeed very difficult. Subhuti! If a Bodhisattva Mahasattva practices this profound meaning, and does not, in the midst of it, attain the fruit of a Sravaka (a disciple who attains enlightenment by hearing the teachings) or a Pratyekabuddha (one who attains enlightenment on their own), that is indeed very difficult.』
Subhuti said to the Buddha, 『World Honored One! As I understand the meaning of what the Buddha has said, the practice of a Bodhisattva Mahasattva is not difficult. Why is that? Because all dharmas (phenomena) are without attainment and without realization. Because there is no attainment and no realization, there is no attainer, no object of attainment, and no method of attainment. Therefore, the practice of a Bodhisattva Mahasattva is not difficult. World Honored One! If a Bodhisattva Mahasattva hears this teaching and is not startled, not afraid, does not retreat, and is not discouraged, then know that this Bodhisattva Mahasattva is practicing Prajnaparamita (the perfection of wisdom). Although practicing in this way, they do not see themselves as practicing Prajnaparamita. If they do not see the characteristics of the Prajnaparamita they are practicing, then this Bodhisattva Mahasattva is close to Anuttara Samyak Sambodhi (supreme perfect enlightenment), and can then distance themselves from the realms of Sravakas and Pratyekabuddhas. This is the practice of Prajnaparamita. World Honored One! For example, space does not think, 『What is near, what is far?』 Why is that? Because space has no discrimination. Prajnaparamita is also like this, it does not think, 『Anuttara Samyak Sambodhi is near to me, the realms of Sravakas and Pratyekabuddhas are far from me.』 Why is that? Because Prajnaparamita has no discrimination. Also, like a person created by illusion, they do not think, 『The illusionist who created me is near to me, the other observers are far from me.』 Why is that? Because the person created by illusion has no discrimination. Prajnaparamita is also like this, it does not think, 『Anuttara Samyak Sambodhi is near to me, the realms of Sravakas and Pratyekabuddhas are far from me.』 Why is that? Because Prajnaparamita has no discrimination. Also, like shadows, they do not think, 『The object that caused me is near to me, the object that did not cause me is far from me.』 Why is that? Because shadows have no discrimination. Prajnaparamita is also like this, it does not think, 『Anuttara Samyak Sambodhi is near to me,』
，聲聞、緣覺地去我遠。』何以故？般若波羅蜜多無分別故。又如如來於一切眾生無憎無愛。何以故？如來一切憎愛斷故。般若波羅蜜多亦復如是，無憎無愛。何以故？般若波羅蜜多非憎愛法。又如如來離諸分別。何以故？如來一切分別斷故。般若波羅蜜多亦復如是，離諸分別。何以故？般若波羅蜜多無分別故。又如佛所化人不作是念：『阿耨多羅三藐三菩提去我近，聲聞、緣覺地去我遠。』何以故？化人無分別故。般若波羅蜜多亦復如是，不作是念：『阿耨多羅三藐三菩提去我近，聲聞、緣覺地去我遠。』何以故？般若波羅蜜多無分別故。又如佛所化人隨所作事悉能成辦，雖所成辦而無分別。何以故？化人無分別故。般若波羅蜜多亦復如是，若一切法隨所修習悉能成辦。何以故？般若波羅蜜多無分別故。又如工巧師，以其方便用機關木作男女相，隨所作事悉能成辦，雖所成辦而無分別。何以故？巧幻所作故。世尊！般若波羅蜜多亦復如是，若一切法隨所修習悉能成辦，雖有所成而無分別。何以故？般若波羅蜜多無分別故。」
佛說佛母出生三法藏般若波羅蜜多經卷第二十一 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二十
【現代漢語翻譯】 現代漢語譯本：『聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、緣覺（Pratyekabuddha，靠自己覺悟的修行者）的境界離我很遠。』為什麼呢？因為般若波羅蜜多（Prajñāpāramitā，以智慧到達彼岸）沒有分別的緣故。又如如來（Tathāgata，佛的稱號）對一切眾生沒有憎恨也沒有愛戀。為什麼呢？因為如來已經斷除了一切憎恨和愛戀。般若波羅蜜多也是這樣，沒有憎恨也沒有愛戀。為什麼呢？因為般若波羅蜜多不是憎恨和愛戀的法。又如如來遠離一切分別。為什麼呢？因為如來已經斷除了一切分別。般若波羅蜜多也是這樣，遠離一切分別。為什麼呢？因為般若波羅蜜多沒有分別的緣故。又如佛所化現的人不會這樣想：『阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）離我很近，聲聞、緣覺的境界離我很遠。』為什麼呢？因為化現的人沒有分別的緣故。般若波羅蜜多也是這樣，不會這樣想：『阿耨多羅三藐三菩提離我很近，聲聞、緣覺的境界離我很遠。』為什麼呢？因為般若波羅蜜多沒有分別的緣故。又如佛所化現的人，無論做什麼事都能成功，雖然成功了卻沒有分別。為什麼呢？因為化現的人沒有分別的緣故。般若波羅蜜多也是這樣，如果一切法隨著修行都能成功。為什麼呢？因為般若波羅蜜多沒有分別的緣故。又如工巧師，用他的方便，用機關木頭製作男女的形象，無論做什麼事都能成功，雖然成功了卻沒有分別。為什麼呢？因為是巧妙幻化所作的緣故。世尊！般若波羅蜜多也是這樣，如果一切法隨著修行都能成功，雖然有所成就卻沒有分別。為什麼呢？因為般若波羅蜜多沒有分別的緣故。」 《佛說佛母出生三法藏般若波羅蜜多經》卷第二十一 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第二十
【English Translation】 English version: 『The realms of Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) are far from me.』 Why is that? Because Prajñāpāramitā (the perfection of wisdom) is without discrimination. Furthermore, the Tathāgata (the thus-gone one, an epithet of the Buddha) has neither hatred nor love for all beings. Why is that? Because the Tathāgata has severed all hatred and love. Prajñāpāramitā is also like this, without hatred or love. Why is that? Because Prajñāpāramitā is not a dharma of hatred or love. Furthermore, the Tathāgata is free from all discriminations. Why is that? Because the Tathāgata has severed all discriminations. Prajñāpāramitā is also like this, free from all discriminations. Why is that? Because Prajñāpāramitā is without discrimination. Furthermore, a person transformed by the Buddha does not think: 『Anuttarā-samyak-saṃbodhi (unexcelled, perfect enlightenment) is near to me, while the realms of Śrāvakas and Pratyekabuddhas are far from me.』 Why is that? Because the transformed person is without discrimination. Prajñāpāramitā is also like this, not thinking: 『Anuttarā-samyak-saṃbodhi is near to me, while the realms of Śrāvakas and Pratyekabuddhas are far from me.』 Why is that? Because Prajñāpāramitā is without discrimination. Furthermore, a person transformed by the Buddha can accomplish whatever they do, and although they accomplish it, they have no discrimination. Why is that? Because the transformed person is without discrimination. Prajñāpāramitā is also like this, if all dharmas are practiced, they can be accomplished. Why is that? Because Prajñāpāramitā is without discrimination. Furthermore, like a skilled craftsman, using their means, they use mechanical wood to create the forms of men and women, and whatever they do is accomplished, and although it is accomplished, there is no discrimination. Why is that? Because it is made by skillful illusion. World Honored One! Prajñāpāramitā is also like this, if all dharmas are practiced, they can be accomplished, and although there is accomplishment, there is no discrimination. Why is that? Because Prajñāpāramitā is without discrimination.」 The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajñāpāramitā, Volume 21 Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajñāpāramitā The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries of Prajñāpāramitā, Volume 20
二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
堅固義品第二十七
爾時，尊者舍利子謂尊者須菩提言：「若菩薩摩訶薩行此甚深般若波羅蜜多者，是行堅固義。」
須菩提言：「如是，如是！舍利子！菩薩摩訶薩行此甚深般若波羅蜜多者是行堅固義。」
爾時，有欲界千天子眾作如是念：「菩薩摩訶薩為阿耨多羅三藐三菩提故，行此甚深般若波羅蜜多。雖復了諸法相、入諸法性，而不安住聲聞、緣覺所證實際，以是緣故所應敬禮。」
爾時，尊者須菩提知其念，即謂言：「諸天子！菩薩摩訶薩行此甚深般若波羅蜜多，而不證彼聲聞、緣覺實際者，亦未足為難。何以故？若菩薩摩訶薩被精進鎧，欲度無量無數無邊眾生，普令安住大般涅槃，斯為難事。所以者何？眾生畢竟離故無所有，以無所有故不可得眾生相，是故眾生不可得度。諸天子！若菩薩欲度眾生者為欲度虛空。何以故？虛空離故眾生亦離，虛空無所有故眾生亦無所有，畢竟無有眾生可得。諸菩薩摩訶薩為欲度者，是為難事。諸天子！如人與彼虛空共鬥，佛說眾生相不可得亦復如是。何以故？眾生離故色亦離，眾生離故受、想、行、識亦離，眾生離故乃至一切法亦離。諸天子！若菩薩摩訶薩聞作是說
【現代漢語翻譯】 現代漢語譯本 二
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護（Shi Hu）奉詔譯
堅固義品第二十七
那時，尊者舍利子對尊者須菩提說：『如果菩薩摩訶薩修行這甚深的般若波羅蜜多（Prajnaparamita，智慧的完美），那就是在修行堅固的意義。』
須菩提說：『是的，是的！舍利子！菩薩摩訶薩修行這甚深的般若波羅蜜多，就是在修行堅固的意義。』
那時，欲界的一千位天子們生起這樣的念頭：『菩薩摩訶薩爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故，修行這甚深的般若波羅蜜多。雖然他們已經瞭解諸法的實相、進入諸法的本性，卻不安住于聲聞（Sravaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）所證得的實際境界，因此他們是值得我們尊敬和禮拜的。』
那時，尊者須菩提知道他們的想法，就對他們說：『諸位天子！菩薩摩訶薩修行這甚深的般若波羅蜜多，而不證得聲聞、緣覺的實際境界，這還不足以稱為難事。為什麼呢？如果菩薩摩訶薩披上精進的鎧甲，想要度脫無量無數無邊的眾生，普遍地讓他們安住于大般涅槃（Mahaparinirvana，大解脫），這才是難事。為什麼這樣說呢？因為眾生畢竟是空無所有的，因為空無所有所以無法得到眾生的相狀，因此眾生是無法被度脫的。諸位天子！如果菩薩想要度脫眾生，就如同想要度脫虛空一樣。為什麼呢？因為虛空是空無的，所以眾生也是空無的；虛空是無所有的，所以眾生也是無所有的，畢竟沒有眾生可以被得到。諸位菩薩摩訶薩想要度脫這樣的眾生，才是難事。諸位天子！就像有人與虛空搏鬥一樣，佛陀說眾生的相狀是不可得的也是如此。為什麼呢？因為眾生是空無的，所以色（Rupa，物質）也是空無的；因為眾生是空無的，所以受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）也是空無的；因為眾生是空無的，乃至一切法也是空無的。諸位天子！如果菩薩摩訶薩聽到這樣的說法
【English Translation】 English version Two
Translated by Shi Hu (施護), the Tripitaka Master, Grand Master of the Law, Minister of the Court of Imperial Sacrifices, and Attendant of the Imperial Court, who received the Purple Robe, under the Imperial Decree, from the Western Heaven.
Chapter Twenty-Seven: The Meaning of Steadfastness
At that time, the Venerable Sariputra said to the Venerable Subhuti, 'If a Bodhisattva Mahasattva practices this profound Prajnaparamita (Perfection of Wisdom), it is the practice of the meaning of steadfastness.'
Subhuti said, 'So it is, so it is! Sariputra! A Bodhisattva Mahasattva who practices this profound Prajnaparamita is practicing the meaning of steadfastness.'
At that time, a thousand heavenly beings from the Desire Realm had this thought: 'Bodhisattva Mahasattvas practice this profound Prajnaparamita for the sake of Anuttara-samyak-sambodhi (Supreme Perfect Enlightenment). Although they understand the characteristics of all dharmas and enter into the nature of all dharmas, they do not abide in the actual realm attained by Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas). Therefore, they are worthy of our respect and reverence.'
At that time, the Venerable Subhuti, knowing their thoughts, said to them, 'Heavenly beings! It is not so difficult that Bodhisattva Mahasattvas practice this profound Prajnaparamita without realizing the actual realm of Sravakas and Pratyekabuddhas. Why is that? If a Bodhisattva Mahasattva is armored with diligence and wishes to liberate immeasurable, countless, and boundless sentient beings, and universally settle them in Mahaparinirvana (Great Nirvana), that is a difficult task. Why is that? Because sentient beings are ultimately empty and without substance. Because they are without substance, the characteristics of sentient beings cannot be obtained. Therefore, sentient beings cannot be liberated. Heavenly beings! If a Bodhisattva wishes to liberate sentient beings, it is like wishing to liberate space. Why is that? Because space is empty, so sentient beings are also empty. Because space is without substance, so sentient beings are also without substance. Ultimately, there are no sentient beings to be obtained. It is a difficult task for Bodhisattva Mahasattvas to wish to liberate such beings. Heavenly beings! It is like a person fighting with space. The Buddha said that the characteristics of sentient beings are unobtainable, and it is the same. Why is that? Because sentient beings are empty, so form (Rupa) is also empty. Because sentient beings are empty, so feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) are also empty. Because sentient beings are empty, even all dharmas are also empty. Heavenly beings! If a Bodhisattva Mahasattva hears such a teaching'
，不驚不怖不退不沒者，當知是為行般若波羅蜜多。」
爾時，世尊告尊者須菩提言：「何因緣故，菩薩摩訶薩聞作是說，不驚不怖不退不沒耶？」
須菩提言：「一切法離故不沒。何以故？世尊！沒者不可得，沒法不可得，而所沒處亦不可得。以是因緣，菩薩摩訶薩聞作是說，不驚不怖不退不沒。」
佛言：「須菩提！如是，如是！若菩薩摩訶薩聞作是說，不驚不怖不退不沒者，是行般若波羅蜜多。」
須菩提白佛言：「世尊！若菩薩摩訶薩修行是般若波羅蜜多者，常得大梵天王、帝釋天主、大自在天並余欲界諸天子眾，尊重恭敬頂禮稱讚。」
佛言：「須菩提！非但大梵天王、帝釋天主、大自在天並余欲界諸天子眾，尊重恭敬頂禮稱讚，所有梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，如是等天上諸天子眾，亦常尊重恭敬頂禮稱讚是修行般若波羅蜜多菩薩摩訶薩。又，十方無量阿僧祇世界諸佛如來、應供、正等正覺現住說法者，常以佛眼觀察是修行般若波羅蜜多菩薩摩訶薩，又復以佛威神常所護念。須菩提！是菩薩摩訶薩以修行般若波羅蜜多故，即得不退轉于阿耨多
【現代漢語翻譯】 現代漢語譯本：『不驚慌、不恐懼、不退縮、不沉沒』，應當知道這就是在修行般若波羅蜜多（智慧到彼岸）。 當時，世尊告訴尊者須菩提說：『因為什麼緣故，菩薩摩訶薩聽到這樣說，不驚慌、不恐懼、不退縮、不沉沒呢？』 須菩提說：『因為一切法都是空性的，所以不會沉沒。為什麼呢？世尊！沉沒本身是不可得的，沉沒的法是不可得的，而沉沒之處也是不可得的。因為這個緣故，菩薩摩訶薩聽到這樣說，不驚慌、不恐懼、不退縮、不沉沒。』 佛說：『須菩提！是這樣的，是這樣的！如果菩薩摩訶薩聽到這樣說，不驚慌、不恐懼、不退縮、不沉沒，這就是在修行般若波羅蜜多。』 須菩提對佛說：『世尊！如果菩薩摩訶薩修行這種般若波羅蜜多，常常會得到大梵天王（色界初禪天的天主）、帝釋天主（欲界第二天忉利天的天主）、大自在天（欲界第六天他化自在天的天主）以及其他欲界諸天子眾的尊重、恭敬、頂禮和稱讚。』 佛說：『須菩提！不僅僅是大梵天王、帝釋天主、大自在天以及其他欲界諸天子眾，尊重、恭敬、頂禮和稱讚，所有梵眾天（色界初禪天）、梵輔天（色界初禪天）、大梵天（色界初禪天）、少光天（色界二禪天）、無量光天（色界二禪天）、光音天（色界二禪天）、少凈天（色界三禪天）、無量凈天（色界三禪天）、遍凈天（色界三禪天）、無雲天（色界四禪天）、福生天（色界四禪天）、廣果天（色界四禪天）、無煩天（色界四禪天）、無熱天（色界四禪天）、善見天（色界四禪天）、善現天（色界四禪天）、色究竟天（色界四禪天），像這樣的天上諸天子眾，也常常尊重、恭敬、頂禮和稱讚這位修行般若波羅蜜多的菩薩摩訶薩。而且，十方無量阿僧祇（無數）世界中諸佛如來、應供（值得供養的聖者）、正等正覺（完全覺悟的佛陀）現在住世說法者，常常以佛眼觀察這位修行般若波羅蜜多的菩薩摩訶薩，又以佛的威神力常常護念他。須菩提！這位菩薩摩訶薩因為修行般若波羅蜜多，就能夠不退轉于阿耨多羅三藐三菩提（無上正等正覺）。』
【English Translation】 English version: 'Not being startled, not being afraid, not retreating, not sinking,' one should know that this is practicing Prajna Paramita (Perfection of Wisdom). At that time, the World Honored One said to the venerable Subhuti: 'For what reason, does a Bodhisattva Mahasattva, upon hearing this said, not become startled, not become afraid, not retreat, not sink?' Subhuti said: 'Because all dharmas are empty, therefore there is no sinking. Why is that? World Honored One! Sinking itself is unattainable, the dharma of sinking is unattainable, and the place of sinking is also unattainable. For this reason, a Bodhisattva Mahasattva, upon hearing this said, does not become startled, does not become afraid, does not retreat, does not sink.' The Buddha said: 'Subhuti! It is so, it is so! If a Bodhisattva Mahasattva, upon hearing this said, does not become startled, does not become afraid, does not retreat, does not sink, this is practicing Prajna Paramita.' Subhuti said to the Buddha: 'World Honored One! If a Bodhisattva Mahasattva practices this Prajna Paramita, they will always receive the respect, reverence, prostration, and praise of the Great Brahma King (lord of the first dhyana heaven in the form realm), the Lord Sakra (lord of the second heaven of desire realm, Trayastrimsa), the Great Isvara Deva (lord of the sixth heaven of desire realm, Paranirmitavasavartin), and all the other sons of the gods in the desire realm.' The Buddha said: 'Subhuti! It is not only the Great Brahma King, the Lord Sakra, the Great Isvara Deva, and all the other sons of the gods in the desire realm who respect, revere, prostrate to, and praise them. All the sons of the gods in the Brahma Assembly Heaven (first dhyana heaven in the form realm), the Brahma Ministers Heaven (first dhyana heaven in the form realm), the Great Brahma Heaven (first dhyana heaven in the form realm), the Minor Light Heaven (second dhyana heaven in the form realm), the Immeasurable Light Heaven (second dhyana heaven in the form realm), the Light Sound Heaven (second dhyana heaven in the form realm), the Minor Purity Heaven (third dhyana heaven in the form realm), the Immeasurable Purity Heaven (third dhyana heaven in the form realm), the Universal Purity Heaven (third dhyana heaven in the form realm), the Cloudless Heaven (fourth dhyana heaven in the form realm), the Merit Born Heaven (fourth dhyana heaven in the form realm), the Vast Fruit Heaven (fourth dhyana heaven in the form realm), the No Affliction Heaven (fourth dhyana heaven in the form realm), the No Heat Heaven (fourth dhyana heaven in the form realm), the Good View Heaven (fourth dhyana heaven in the form realm), the Good Manifest Heaven (fourth dhyana heaven in the form realm), the Ultimate Form Heaven (fourth dhyana heaven in the form realm), all these sons of the gods in the heavens also always respect, revere, prostrate to, and praise this Bodhisattva Mahasattva who practices Prajna Paramita. Moreover, the Buddhas, Tathagatas, Arhats (worthy ones), Samyak-sambuddhas (fully enlightened Buddhas) in the immeasurable Asankhya (countless) worlds of the ten directions, who are now dwelling and teaching the Dharma, always observe this Bodhisattva Mahasattva who practices Prajna Paramita with their Buddha eyes, and also constantly protect and remember them with the Buddha's majestic power. Subhuti! This Bodhisattva Mahasattva, because of practicing Prajna Paramita, immediately attains non-retrogression from Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).'
羅三藐三菩提，諸惡魔眾伺不得便。須菩提！假使三千大千世界所有眾生，一一皆化作諸惡魔，是諸魔眾亦復不能于彼修行般若波羅蜜多菩薩摩訶薩所伺得其便。又，須菩提！且置是三千大千世界。如前所說，假使如兢伽沙數世界一切眾生，一一皆化作諸惡魔，是諸魔眾亦復不能于彼修行般若波羅蜜多菩薩摩訶薩所伺得其便。須菩提！當知修行般若波羅蜜多菩薩摩訶薩，成就二法，不為諸魔伺得其便。何等為二？所謂觀一切法空，不捨一切眾生，是為二法。須菩提！復有二法，菩薩摩訶薩能成就故，不為諸魔伺得其便。何等為二？所謂如說能行，諸佛稱讚，是為二法。又，須菩提！若菩薩摩訶薩如是行般若波羅蜜多者，有諸天子常來其所，瞻禮恭敬作如是言：『善男子！汝速修行是般若波羅蜜多，速證阿耨多羅三藐三菩提。何以故？善男子！汝修行是般若波羅蜜多故，能與無依眾生而作依怙，無救眾生而為救度，無歸眾生為作所歸，無舍眾生為作住舍，無趣眾生而為作趣，無洲眾生而為作洲，不識畢竟道者為示畢竟道，不識正道者為示正道，在黑闇者為作光明。菩薩摩訶薩行般若波羅蜜多者，成就如是功德。』須菩提！又菩薩摩訶薩行是般若波羅蜜多者，現在十方無量阿僧祇世界諸佛世尊，與彼菩薩、聲聞大眾圍繞演
【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），所有的惡魔都無法找到機會來干擾。須菩提！假設三千大千世界中所有的眾生，每一個都化作惡魔，這些魔眾也無法找到機會來干擾那些修行般若波羅蜜多（智慧到彼岸）的菩薩摩訶薩（大菩薩）。 又，須菩提！暫且不說這三千大千世界。如前所說，假設像恒河沙數那樣多的世界中所有的眾生，每一個都化作惡魔，這些魔眾也無法找到機會來干擾那些修行般若波羅蜜多的菩薩摩訶薩。 須菩提！應當知道，修行般若波羅蜜多的菩薩摩訶薩，成就兩種法，就不會被惡魔找到機會來干擾。是哪兩種呢？就是觀察一切法皆空，並且不捨棄一切眾生，這就是兩種法。 須菩提！還有兩種法，菩薩摩訶薩能夠成就，就不會被惡魔找到機會來干擾。是哪兩種呢？就是能夠如所說的那樣去實行，並且得到諸佛的稱讚，這就是兩種法。 又，須菩提！如果菩薩摩訶薩這樣修行般若波羅蜜多，就會有諸天子常常來到他的身邊，瞻仰禮拜，恭敬地說：『善男子！你應當快速修行這般若波羅蜜多，快速證得阿耨多羅三藐三菩提。為什麼呢？善男子！你修行這般若波羅蜜多，能夠為無依無靠的眾生提供依靠，為無救度的眾生提供救度，為無歸宿的眾生提供歸宿，為無舍處的眾生提供住舍，為無趣向的眾生提供趣向，為無洲渚的眾生提供洲渚，為不認識究竟道的眾生指示究竟道，為不認識正道的眾生指示正道，為在黑暗中的眾生帶來光明。菩薩摩訶薩修行般若波羅蜜多，成就這樣的功德。』 須菩提！還有，菩薩摩訶薩修行這般若波羅蜜多，現在十方無量阿僧祇（無數）世界中的諸佛世尊，與那些菩薩、聲聞大眾圍繞著，演說般若波羅蜜多。
【English Translation】 English version Anuttara-samyak-sambodhi (supreme perfect enlightenment), all the evil demons cannot find an opportunity to interfere. Subhuti! Suppose all the beings in the three thousand great thousand worlds, each one transformed into an evil demon, these demons would also not be able to find an opportunity to interfere with those Bodhisattva-Mahasattvas (great Bodhisattvas) who practice Prajna-paramita (perfection of wisdom). Furthermore, Subhuti! Let's set aside the three thousand great thousand worlds. As mentioned before, suppose all the beings in worlds as numerous as the sands of the Ganges River, each one transformed into an evil demon, these demons would also not be able to find an opportunity to interfere with those Bodhisattva-Mahasattvas who practice Prajna-paramita. Subhuti! You should know that a Bodhisattva-Mahasattva who practices Prajna-paramita, by accomplishing two dharmas, will not be able to be interfered with by evil demons. What are these two? They are observing that all dharmas are empty, and not abandoning all sentient beings. These are the two dharmas. Subhuti! There are also two dharmas, which a Bodhisattva-Mahasattva can accomplish, and will not be able to be interfered with by evil demons. What are these two? They are being able to practice as spoken, and receiving the praise of all Buddhas. These are the two dharmas. Furthermore, Subhuti! If a Bodhisattva-Mahasattva practices Prajna-paramita in this way, there will be heavenly beings who often come to his place, pay homage, and respectfully say: 'Good man! You should quickly practice this Prajna-paramita, and quickly attain Anuttara-samyak-sambodhi. Why is that? Good man! Because you practice this Prajna-paramita, you can provide reliance for those who have no reliance, provide salvation for those who have no salvation, provide refuge for those who have no refuge, provide a dwelling for those who have no dwelling, provide a direction for those who have no direction, provide an island for those who have no island, show the ultimate path to those who do not know the ultimate path, show the right path to those who do not know the right path, and bring light to those in darkness. A Bodhisattva-Mahasattva who practices Prajna-paramita achieves such merits.' Subhuti! Furthermore, when a Bodhisattva-Mahasattva practices this Prajna-paramita, the Buddhas, World Honored Ones, in the immeasurable Asankhya (countless) worlds of the ten directions, surrounded by those Bodhisattvas and Sravaka (hearer) assemblies, expound Prajna-paramita.
說法時，常所稱讚是菩薩所有功德，及其名字族氏色相威力。須菩提！如我今時集會說法，常所稱讚阿閦佛剎中寶幢菩薩，及彼剎中余諸菩薩修梵行者，所有功德名字族氏色相威力。須菩提！諸佛剎中亦復如是，彼彼佛會演說法時，亦常稱讚我剎土中修行般若波羅蜜多者，及余菩薩修梵行者，所有功德名字族氏色相威力。」
須菩提白佛言：「世尊！諸佛世尊演說法時，普皆稱讚諸菩薩摩訶薩所有功德名字族氏色相威力耶？」
佛言：「不也，須菩提！諸佛世尊演說法時，于諸菩薩摩訶薩有稱讚者、有不稱讚者。」
須菩提言：「何等菩薩是稱讚者？」
佛言：「須菩提！所有住不退轉菩薩摩訶薩，諸佛世尊常所稱讚。」
須菩提言：「若未住不退轉者，諸佛世尊所稱讚不？」
佛言：「須菩提！有菩薩摩訶薩雖未安住不退轉地，諸佛世尊亦常稱讚。彼復云何？所謂菩薩摩訶薩，若學阿閦如來本為菩薩時所行道法者，是菩薩雖未安住不退轉地，亦為諸佛常所稱讚。又，須菩提！若菩薩摩訶薩學寶幢菩薩所行道法者，是菩薩雖未安住不退轉地，亦為諸佛常所稱讚。又，須菩提！若菩薩摩訶薩行般若波羅蜜多故，信解一切法無生，而未能證得無生法忍，又信解一切法寂靜，而於不退
【現代漢語翻譯】 現代漢語譯本：佛陀在說法時，常常讚歎菩薩的所有功德，以及他們的名字、家族、外貌和力量。須菩提！就像我現在說法時，常常讚歎阿閦佛（Akshobhya Buddha）佛土中的寶幢菩薩（Ratnaketu Bodhisattva），以及那個佛土中其他所有修持梵行的菩薩，他們的所有功德、名字、家族、外貌和力量。須菩提！其他佛土也是如此，當那些佛陀在法會上說法時，也常常讚歎我們這個佛土中修行般若波羅蜜多（Prajnaparamita）的人，以及其他修持梵行的菩薩，他們的所有功德、名字、家族、外貌和力量。 須菩提問佛說：『世尊！諸佛世尊在說法時，都會普遍讚歎所有菩薩摩訶薩（Bodhisattva-Mahasattva）的功德、名字、家族、外貌和力量嗎？』 佛陀說：『不是的，須菩提！諸佛世尊在說法時，對於菩薩摩訶薩，有的會讚歎，有的則不會讚歎。』 須菩提問：『哪些菩薩是會被讚歎的呢？』 佛陀說：『須菩提！所有安住于不退轉（avaivartika）的菩薩摩訶薩，諸佛世尊常常讚歎他們。』 須菩提問：『如果還沒有安住于不退轉的菩薩，諸佛世尊會讚歎他們嗎？』 佛陀說：『須菩提！有些菩薩摩訶薩雖然還沒有安住于不退轉的地位，諸佛世尊也常常讚歎他們。他們是怎樣的呢？就是那些學習阿閦如來（Akshobhya Tathagata）在過去為菩薩時所修行的道法的菩薩，這樣的菩薩雖然還沒有安住于不退轉的地位，也會被諸佛常常讚歎。還有，須菩提！如果菩薩摩訶薩學習寶幢菩薩（Ratnaketu Bodhisattva）所修行的道法，這樣的菩薩雖然還沒有安住于不退轉的地位，也會被諸佛常常讚歎。還有，須菩提！如果菩薩摩訶薩因為修行般若波羅蜜多，而信解一切法無生，但還沒有證得無生法忍（anutpattika-dharma-ksanti），又信解一切法寂靜，但對於不退轉』
【English Translation】 English version: When teaching, it is common to praise all the merits of Bodhisattvas, as well as their names, families, appearances, and powers. Subhuti! Just as I now, when teaching, often praise the Bodhisattva Ratnaketu (寶幢菩薩) in the Buddha-land of Akshobhya (阿閦佛), and all the other Bodhisattvas in that land who practice pure conduct, for all their merits, names, families, appearances, and powers. Subhuti! It is the same in other Buddha-lands; when those Buddhas teach at assemblies, they also often praise those in our land who practice Prajnaparamita (般若波羅蜜多), and other Bodhisattvas who practice pure conduct, for all their merits, names, families, appearances, and powers. Subhuti asked the Buddha, 'World Honored One! When the World Honored Buddhas teach, do they universally praise all the merits, names, families, appearances, and powers of all Bodhisattva-Mahasattvas (菩薩摩訶薩)?' The Buddha said, 'No, Subhuti! When the World Honored Buddhas teach, regarding Bodhisattva-Mahasattvas, some they praise, and some they do not.' Subhuti asked, 'Which Bodhisattvas are praised?' The Buddha said, 'Subhuti! All Bodhisattva-Mahasattvas who dwell in non-retrogression (avaivartika 不退轉), the World Honored Buddhas often praise them.' Subhuti asked, 'If they have not yet dwelt in non-retrogression, will the World Honored Buddhas praise them?' The Buddha said, 'Subhuti! There are Bodhisattva-Mahasattvas who, although they have not yet dwelt in the stage of non-retrogression, the World Honored Buddhas also often praise them. What are they like? They are those Bodhisattva-Mahasattvas who study the path and practices that Akshobhya Tathagata (阿閦如來) practiced when he was a Bodhisattva in the past. Such Bodhisattvas, although they have not yet dwelt in the stage of non-retrogression, are also often praised by the Buddhas. Also, Subhuti! If a Bodhisattva-Mahasattva studies the path and practices that Bodhisattva Ratnaketu (寶幢菩薩) practiced, such a Bodhisattva, although they have not yet dwelt in the stage of non-retrogression, is also often praised by the Buddhas. Also, Subhuti! If a Bodhisattva-Mahasattva, because of practicing Prajnaparamita, believes and understands that all dharmas are unborn, but has not yet attained the acceptance of the unborn dharma (anutpattika-dharma-ksanti 無生法忍), and also believes and understands that all dharmas are quiescent, but regarding non-retrogression'
轉地中，未能自在得一切法寂靜，是菩薩亦為諸佛常所稱讚。又，須菩提！若菩薩摩訶薩得諸佛世尊共所稱讚者，必當安住不退轉地，遠離聲聞、緣覺之心，決定得授阿耨多羅三藐三菩提記。何故菩薩摩訶薩得彼諸佛共稱讚耶？為菩薩摩訶薩能行是般若波羅蜜多故。
「複次，須菩提！若菩薩摩訶薩聞此甚深般若波羅蜜多，不疑不悔不難不沒者，是菩薩摩訶薩，當於阿閦如來、應供、正等正覺所，及彼剎中諸菩薩所，亦得聞是般若波羅蜜多法門，聞已信解，隨信解已得不退轉。須菩提！若有聞是法門生信解者尚獲如是功德，何況若能隨所信解，如理安住、如理而行，如如所住住一切智。」
須菩提白佛言：「世尊！離如無法可得，當以何法于如中住？當以何法得阿耨多羅三藐三菩提？當以何法可說？」
佛言：「須菩提！如汝所說，離如無法可得，當以何法于如中住？當以何法得阿耨多羅三藐三菩提？當以何法可說者？如是，如是！須菩提！離如無法可得，于如中住如尚不可得，何況有住如者。如中尚無阿耨多羅三藐三菩提，何況有證者，是故無所證、無證者、無所用證法。如中尚無法可得，何況有說法者。」
爾時，帝釋天主白佛言：「世尊！般若波羅蜜多最上甚深。若菩薩摩訶薩為欲成
【現代漢語翻譯】 現代漢語譯本： 處於轉地（指菩薩修行過程中的一個階段），未能自在地獲得一切法的寂靜，這樣的菩薩也常為諸佛所稱讚。而且，須菩提！如果菩薩摩訶薩得到諸佛世尊共同的稱讚，必定安住于不退轉地，遠離聲聞（指聽聞佛法而修行的弟子）、緣覺（指獨自悟道的修行者）之心，決定會得到阿耨多羅三藐三菩提（無上正等正覺）的授記。為什麼菩薩摩訶薩會得到諸佛共同的稱讚呢？因為菩薩摩訶薩能夠修行這般若波羅蜜多（以智慧到達彼岸的方法）。 再者，須菩提！如果菩薩摩訶薩聽聞這甚深的般若波羅蜜多，不懷疑、不後悔、不畏懼、不退縮，這樣的菩薩摩訶薩，在阿閦如來（東方不動佛）、應供（值得供養的聖者）、正等正覺（完全覺悟的佛陀）那裡，以及那個佛剎中的其他菩薩那裡，也能聽聞到這個般若波羅蜜多法門，聽聞后能夠信受理解，隨著信受理解而得到不退轉。須菩提！如果有人聽聞這個法門生起信解尚且獲得這樣的功德，更何況如果能夠隨著所信解的，如理安住、如理而行，如其所住而住於一切智（佛陀的智慧）呢？ 須菩提對佛說：『世尊！離開如（真如實相）就無法可得，應當用什麼法在如中安住？應當用什麼法得到阿耨多羅三藐三菩提？應當用什麼法來說明？』 佛說：『須菩提！正如你所說，離開如就無法可得，應當用什麼法在如中安住？應當用什麼法得到阿耨多羅三藐三菩提？應當用什麼法來說明？是這樣的，是這樣的！須菩提！離開如就無法可得，在如中安住，如尚且不可得，何況有安住于如的人。如中尚且沒有阿耨多羅三藐三菩提，何況有證得的人，所以沒有所證、沒有證者、沒有所用以證的法。如中尚且無法可得，何況有說法的人。』 這時，帝釋天主（天界之主）對佛說：『世尊！般若波羅蜜多是最上甚深的。如果菩薩摩訶薩爲了成就
【English Translation】 English version: A Bodhisattva who, while in the stage of 'turning ground' (a stage in a Bodhisattva's practice), has not yet freely attained the quiescence of all dharmas, is also constantly praised by all Buddhas. Furthermore, Subhuti! If a Bodhisattva Mahasattva is praised by all the World Honored Ones, he will surely dwell in the stage of non-retrogression, be far from the minds of Sravakas (disciples who hear the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment on their own), and will definitely receive the prediction of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why is it that a Bodhisattva Mahasattva is praised by all the Buddhas? It is because the Bodhisattva Mahasattva is able to practice this Prajnaparamita (the perfection of wisdom). Moreover, Subhuti! If a Bodhisattva Mahasattva, upon hearing this profound Prajnaparamita, does not doubt, does not regret, does not fear, and does not shrink back, this Bodhisattva Mahasattva will also be able to hear this Dharma gate of Prajnaparamita from Akshobhya Tathagata (the Immovable Buddha of the East), the Arhat (worthy of offerings), the Samyak-sambuddha (perfectly enlightened Buddha), and from the Bodhisattvas in that Buddha-field. Having heard it, he will believe and understand, and following this belief and understanding, he will attain non-retrogression. Subhuti! If one who hears this Dharma gate and generates faith and understanding already obtains such merit, how much more so if one can, according to what is believed and understood, dwell in accordance with the principle, act in accordance with the principle, and dwell in all-knowing wisdom (the wisdom of a Buddha) as one dwells? Subhuti said to the Buddha, 'World Honored One! Apart from Suchness (the true nature of reality), no dharma can be obtained. With what dharma should one dwell in Suchness? With what dharma should one attain Anuttara-samyak-sambodhi? With what dharma can it be explained?' The Buddha said, 'Subhuti! As you have said, apart from Suchness, no dharma can be obtained. With what dharma should one dwell in Suchness? With what dharma should one attain Anuttara-samyak-sambodhi? With what dharma can it be explained? It is so, it is so! Subhuti! Apart from Suchness, no dharma can be obtained. To dwell in Suchness, Suchness itself is unattainable, how much more so is there one who dwells in Suchness. In Suchness, there is not even Anuttara-samyak-sambodhi, how much more so is there one who attains it. Therefore, there is no attainment, no attainer, and no dharma used for attainment. In Suchness, no dharma can be obtained, how much more so is there one who explains it?' At that time, Sakra, the Lord of the Devas (the ruler of the heavens), said to the Buddha, 'World Honored One! The Prajnaparamita is the most supreme and profound. If a Bodhisattva Mahasattva, in order to achieve
就阿耨多羅三藐三菩提故，若聞是說——無法可住、無法可證、無法可說——於是中不疑不悔不難不沒者，當知是菩薩摩訶薩所為甚難。」
時，尊者須菩提即謂帝釋天主言：「憍尸迦！如汝所言，菩薩摩訶薩若聞此甚深法，不疑不悔不難不沒是為甚難者。憍尸迦！於一切法空中，有何法可得疑悔難沒耶？」
帝釋天主白尊者須菩提言：「尊者有所樂說皆因於空，而於是中亦無所礙，譬如仰射虛空箭去無礙，尊者所說無礙亦然。」
帝釋天主作是說已，即白佛言：「世尊！如我所說，是隨如來說、是隨法語答不？」
佛告帝釋天主言：「憍尸迦！如是，如是！如汝所說，是隨如來說名為正說，是隨法語答名為正答。憍尸迦！彼須菩提有所樂說皆因於空，而般若波羅蜜多尚不可得，何況有行般若波羅蜜多者。阿耨多羅三藐三菩提尚不可得，何況有證阿耨多羅三藐三菩提者。一切智尚不可得，何況有證一切智者。真如尚不可得，何況有住如者。無生法尚不可得，何況有證無生者。菩薩尚不可得，何況有求菩提者。十力尚不可得，何況有具是力者。四無所畏尚不可得，何況有成就無所畏者。法尚不可得，何況有說法者。憍尸迦！彼須菩提如是樂行一切法遠離，行一切法無所得行。須菩提行如是行，
【現代漢語翻譯】 現代漢語譯本： 『爲了證得阿耨多羅三藐三菩提（無上正等正覺），如果聽到這樣的說法——沒有法可以執著，沒有法可以證得，沒有法可以言說——在這種情況下不疑惑、不後悔、不感到困難、不退縮的人，應當知道這位菩薩摩訶薩（大菩薩）所為是非常難得的。』 當時，尊者須菩提就對帝釋天主說：『憍尸迦（帝釋天的別名）！正如你所說，菩薩摩訶薩如果聽到這種甚深佛法，不疑惑、不後悔、不感到困難、不退縮，這是非常難得的。憍尸迦！在一切法皆空的道理中，有什麼法可以讓人產生疑惑、後悔、感到困難或退縮呢？』 帝釋天主對尊者須菩提說：『尊者您所樂於宣說的，都是基於空性的道理，而且在其中沒有任何障礙，就像向上射箭，在虛空中沒有阻礙一樣，尊者您所說的無礙也是如此。』 帝釋天主說完這些話后，就對佛說：『世尊！我所說的，是隨順如來（佛）的教導而說，是隨順佛法而回答的嗎？』 佛告訴帝釋天主說：『憍尸迦！是的，是的！正如你所說，是隨順如來的教導而說，稱為正說；是隨順佛法而回答，稱為正答。憍尸迦！那位須菩提所樂於宣說的，都是基於空性的道理，而般若波羅蜜多（智慧到彼岸）尚且不可得，何況有修行般若波羅蜜多的人。阿耨多羅三藐三菩提尚且不可得，何況有證得阿耨多羅三藐三菩提的人。一切智（佛的智慧）尚且不可得，何況有證得一切智的人。真如（事物的真實本性）尚且不可得，何況有安住于真如的人。無生法（不生不滅的法）尚且不可得，何況有證得無生法的人。菩薩尚且不可得，何況有求菩提的人。十力（佛的十種力量）尚且不可得，何況有具備這十種力量的人。四無所畏（佛的四種無畏）尚且不可得，何況有成就無所畏的人。法尚且不可得，何況有說法的人。憍尸迦！那位須菩提是這樣樂於修行一切法遠離，修行一切法無所得的行。須菩提修行這樣的行，』
【English Translation】 English version: 'Regarding the attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment), if one hears it said—that there is no dharma (teaching) to abide in, no dharma to realize, and no dharma to speak of—and in this, one does not doubt, does not regret, does not find it difficult, and does not retreat, know that this is extremely difficult for a Bodhisattva-Mahasattva (great Bodhisattva) to do.' Then, the Venerable Subhuti said to Sakra, Lord of the Devas: 'Kausika (another name for Sakra)! As you said, if a Bodhisattva-Mahasattva hears this profound dharma and does not doubt, does not regret, does not find it difficult, and does not retreat, this is extremely difficult. Kausika! In the emptiness of all dharmas, what dharma can be found that would cause doubt, regret, difficulty, or retreat?' Sakra, Lord of the Devas, said to the Venerable Subhuti: 'Venerable one, what you delight in speaking is all based on emptiness, and in this, there is no obstruction, just as an arrow shot upwards into the sky has no obstruction. What you speak of as unobstructed is also like that.' After Sakra, Lord of the Devas, had said this, he said to the Buddha: 'World Honored One! What I have said, is it in accordance with the Tathagata's (Buddha's) teachings, and is it in accordance with the Dharma in my response?' The Buddha said to Sakra, Lord of the Devas: 'Kausika! Yes, yes! As you have said, it is in accordance with the Tathagata's teachings, and is called right speech; it is in accordance with the Dharma in your response, and is called right answer. Kausika! What that Subhuti delights in speaking is all based on emptiness, and even Prajna-paramita (perfection of wisdom) is unattainable, let alone one who practices Prajna-paramita. Anuttara-samyak-sambodhi is unattainable, let alone one who attains Anuttara-samyak-sambodhi. Omniscience (Buddha's wisdom) is unattainable, let alone one who attains omniscience. Suchness (the true nature of things) is unattainable, let alone one who abides in suchness. The unproduced dharma (the dharma of non-arising) is unattainable, let alone one who attains the unproduced. A Bodhisattva is unattainable, let alone one who seeks Bodhi. The ten powers (of a Buddha) are unattainable, let alone one who possesses these ten powers. The four fearlessnesses (of a Buddha) are unattainable, let alone one who has achieved fearlessness. Dharma is unattainable, let alone one who speaks the Dharma. Kausika! That Subhuti delights in practicing the detachment of all dharmas, practicing the non-attainment of all dharmas. Subhuti practices such a practice,'
比諸菩薩摩訶薩行般若波羅蜜多行，百分不及一，千分不及一，百千分不及一，俱胝分不及一，百千俱胝分不及一，百千俱胝那庾多分不及一，算分、數分及譬喻分，乃至烏波尼殺曇分皆不及一。憍尸迦！唯除如來所行，余諸菩薩摩訶薩行是般若波羅蜜多行者，於一切行中最上最大最勝最妙、無上中無上、無等無等等，非一切聲聞、緣覺而能等比。是故，憍尸迦！若善男子、善女人，欲於一切眾生中，最上最大最勝最妙、無上中無上、無等無等等者，當學菩薩摩訶薩行是般若波羅蜜多。」
散華緣品第二十八之一
爾時，復有三十三天諸天子眾，各各持以曼陀羅華、摩訶曼陀羅華，來詣佛所而散是華。即時會中有六萬苾芻俱從座起，偏袒右肩右膝著地，合掌恭敬住立佛前。時，諸苾芻以佛威神力故，各各掌中自然盈滿曼陀羅華、摩訶曼陀羅華，即以此華散於佛上。華散佛已，咸作是言：「世尊！我等皆修是般若波羅蜜多，皆行如是無上勝行。」
爾時，世尊即從口門放大光明，所謂青黃赤白等種種色光，遍照無量無邊佛剎乃至梵界，普遍照耀已，其光旋還繞佛三匝，卻從世尊頂門而入。
爾時，尊者阿難即從座起，偏袒右肩右膝著地，合掌向佛作如是言：「何因何緣放斯光明？若無因緣，如
【現代漢語翻譯】 現代漢語譯本： 與諸位菩薩摩訶薩所修行的般若波羅蜜多相比，百分之一不及，千分之一不及，百千分之一不及，俱胝分之一不及，百千俱胝分之一不及，百千俱胝那由他分之一不及，乃至用算術、數字、譬喻，甚至烏波尼沙曇（upanishad，奧義書）來比喻，都無法企及。憍尸迦（kausika，帝釋天）啊！唯有如來所修行的般若波羅蜜多，其餘諸位菩薩摩訶薩所修行的般若波羅蜜多，在一切修行中是最上、最大、最殊勝、最微妙的，是無上中的無上，是無與倫比的，不是一切聲聞（sravaka，聽聞佛法而修行者）、緣覺（pratyekabuddha，獨自覺悟者）所能比擬的。因此，憍尸迦啊！如果善男子、善女人想要在一切眾生中成為最上、最大、最殊勝、最微妙，無上中的無上，無與倫比的，就應當學習菩薩摩訶薩所修行的般若波羅蜜多。
散華緣品第二十八之一
當時，又有三十三天（trayastrimsa，佛教宇宙觀中的欲界第二天）的諸天子眾，各自拿著曼陀羅華（mandarava，天界之花）、摩訶曼陀羅華（mahamandarava，大曼陀羅花），來到佛陀所在之處，散佈這些花。當時，會中有六萬比丘（bhiksu，佛教出家男眾）一同從座位上站起，袒露右肩，右膝著地，合掌恭敬地站在佛前。當時，諸位比丘因為佛陀的威神力，各自掌中自然盈滿曼陀羅華、摩訶曼陀羅華，就用這些花散在佛陀身上。花散在佛陀身上后，他們都說道：『世尊！我們都修習這般若波羅蜜多，都修行如此無上的殊勝之行。』
當時，世尊即從口中放出大光明，有青、黃、赤、白等種種顏色的光芒，遍照無量無邊的佛剎（buddhaksetra，佛所教化的世界）乃至梵界（brahmaloka，色界天），普遍照耀之後，光芒旋轉返回，圍繞佛陀三圈，然後從世尊的頂門進入。
當時，尊者阿難（ananda，佛陀十大弟子之一）即從座位上站起，袒露右肩，右膝著地，合掌向佛陀說道：『是什麼原因，什麼緣故放出這樣的光明？如果沒有原因，如來不會無緣無故地放出光明。』
【English Translation】 English version: Compared to the practice of the Prajnaparamita (perfection of wisdom) by the Bodhisattva Mahasattvas (great beings), it is not even one in a hundred, not one in a thousand, not one in a hundred thousand, not one in a koti (ten million), not one in a hundred thousand kotis, not one in a hundred thousand koti nayutas (a very large number), not even in terms of calculation, numbers, analogies, or even upanishad (secret doctrine). Kausika (Indra)! Only the Prajnaparamita practiced by the Tathagata (Buddha) is superior. The Prajnaparamita practiced by other Bodhisattva Mahasattvas is the most supreme, the greatest, the most excellent, the most wonderful among all practices, the unsurpassed among the unsurpassed, the incomparable among the incomparable, and cannot be compared to all Sravakas (hearers) and Pratyekabuddhas (solitary realizers). Therefore, Kausika! If a good man or good woman wishes to be the most supreme, the greatest, the most excellent, the most wonderful, the unsurpassed among the unsurpassed, the incomparable among the incomparable among all beings, they should learn the Prajnaparamita practiced by the Bodhisattva Mahasattvas.
Chapter Twenty-Eight, On the Circumstances of Scattering Flowers, Part One
At that time, there were also many Deva (gods) sons from the Trayastrimsa (the heaven of the thirty-three gods) heaven, each holding Mandarava (heavenly coral tree) flowers and Maha-Mandarava (great heavenly coral tree) flowers, who came to where the Buddha was and scattered these flowers. Immediately, there were sixty thousand Bhiksus (monks) in the assembly who rose from their seats, bared their right shoulders, knelt on their right knees, and stood before the Buddha with their palms joined in reverence. At that time, due to the Buddha's majestic power, each of the Bhiksus' palms naturally filled with Mandarava flowers and Maha-Mandarava flowers, and they scattered these flowers upon the Buddha. After the flowers were scattered upon the Buddha, they all said, 'World Honored One! We all cultivate this Prajnaparamita, and we all practice such unsurpassed and excellent conduct.'
At that time, the World Honored One immediately emitted great light from his mouth, with various colors such as blue, yellow, red, and white, which illuminated countless Buddha-ksetras (Buddha-fields) and even the Brahmaloka (Brahma's world). After illuminating everywhere, the light turned back, circled the Buddha three times, and then entered through the top of the World Honored One's head.
At that time, the Venerable Ananda (Buddha's attendant) rose from his seat, bared his right shoulder, knelt on his right knee, and with his palms joined, said to the Buddha, 'What is the cause, what is the reason for emitting this light? If there is no cause, the Tathagata would not emit light without a reason.'
來、應供、正等正覺不放光明。」
佛告尊者阿難言：「汝今當知，此六萬苾芻，于未來世星宿劫中皆得成佛，同名散華如來、應供、正等正覺，出現世間。是諸如來所有壽量二萬劫數皆悉同等，正法住世亦二萬劫。是諸佛會有聲聞眾，彼彼數量亦復相等。阿難！當知此六萬苾芻從是已后在在所生，于佛法中出家修道，所向方處王城聚落，悉以正法為人演說，隨說法處彼彼世界，常雨五色種種妙華而為供養，是諸苾芻在在處處作大利益，乃至最後得成正覺。是故，阿難！若菩薩摩訶薩樂欲行彼最上行者，應當行是般若波羅蜜多。又復，阿難！若能行是般若波羅蜜多者，當知皆從人間命終，或知足天命終已后而來生此。何以故？人間及知足天，于般若波羅蜜多易所修行故。又復，阿難！若菩薩摩訶薩行此般若波羅蜜多者，當知是菩薩摩薩常得諸佛共所觀察。又復，阿難！若菩薩摩訶薩於此般若波羅蜜多法門，受持讀誦、記念思惟乃至書寫已，復為他人如理表示、如實教授、如所利益、如理生喜。如是行者，當知是菩薩摩訶薩于如來、應供、正等正覺所深種善根，非於聲聞、緣覺所而種善根。何以故？般若波羅蜜多善根勝故。又復，阿難！若菩薩摩訶薩於此般若波羅蜜多法門，受持讀誦、記念思惟、為人演說乃至書
【現代漢語翻譯】 現代漢語譯本：『如來、應供、正等正覺』不會放出光明。」 佛陀告訴尊者阿難說：『你現在應當知道，這六萬比丘，在未來的星宿劫中都將成佛，同名散華如來（散佈花朵的如來）、應供（值得供養的）、正等正覺（完全覺悟者），出現在世間。這些如來的壽命都是二萬劫，正法住世的時間也是二萬劫。這些佛的集會中，聲聞弟子的數量也都是相等的。阿難！你要知道，這六萬比丘從今以後，無論轉生到哪裡，都會在佛法中出家修行，無論去到哪個王城或村落，都會用正法為人演說，隨著他們說法的地方，那些世界都會常降五色美妙的花朵來供養，這些比丘無論在哪裡都會做出巨大的利益，直到最後成就正等正覺。因此，阿難！如果菩薩摩訶薩想要修行最上乘的法門，就應當修行這般若波羅蜜多。還有，阿難！如果能夠修行這般若波羅蜜多，應當知道他們都是從人間命終，或者從知足天（兜率天）命終后而來這裡。為什麼呢？因為人間和知足天，對於般若波羅蜜多容易修行。還有，阿難！如果菩薩摩訶薩修行這般若波羅蜜多，應當知道這位菩薩摩訶薩常常得到諸佛共同的觀察。還有，阿難！如果菩薩摩訶薩對於這般若波羅蜜多法門，受持讀誦、記念思惟，乃至書寫之後，又為他人如理地開示、如實地教授、如所利益地引導、如理地令其生歡喜。這樣修行的人，應當知道這位菩薩摩訶薩在如來、應供、正等正覺那裡深深地種下了善根，而不是在聲聞、緣覺那裡種下善根。為什麼呢？因為般若波羅蜜多的善根殊勝的緣故。還有，阿難！如果菩薩摩訶薩對於這般若波羅蜜多法門，受持讀誦、記念思惟、為人演說，乃至書寫』
【English Translation】 English version: 'The Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One) does not emit light.' The Buddha said to the Venerable Ananda, 'You should know now that these sixty thousand Bhikshus (monks), in the future Kalpa (eon) of constellations, will all attain Buddhahood, with the same name Sāṃkusumita Tathagata (Flower-Scattering Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), appearing in the world. The lifespan of all these Tathagatas will be twenty thousand Kalpas, and the duration of the True Dharma's presence in the world will also be twenty thousand Kalpas. In the assemblies of these Buddhas, the number of Shravakas (listeners) will also be equal. Ananda! You should know that these sixty thousand Bhikshus, from now on, wherever they are born, will leave home to practice the Dharma, and wherever they go, whether to royal cities or villages, they will expound the True Dharma for others. Wherever they preach, those worlds will always rain down five-colored wonderful flowers as offerings. These Bhikshus will bring great benefit wherever they are, until they finally attain Perfect Enlightenment. Therefore, Ananda! If a Bodhisattva Mahasattva (great being) wishes to practice the supreme path, they should practice this Prajnaparamita (Perfection of Wisdom). Furthermore, Ananda! If one can practice this Prajnaparamita, know that they all pass away from the human realm, or after passing away from the Tushita Heaven (Heaven of Contentment), they come to be born here. Why is that? Because the human realm and the Tushita Heaven are places where it is easy to practice Prajnaparamita. Furthermore, Ananda! If a Bodhisattva Mahasattva practices this Prajnaparamita, know that this Bodhisattva Mahasattva is always observed by all the Buddhas. Furthermore, Ananda! If a Bodhisattva Mahasattva, regarding this Prajnaparamita Dharma, upholds, recites, remembers, contemplates, and even writes it down, and then explains it to others according to the principles, teaches it truthfully, guides them to benefit, and makes them rejoice according to the principles, such a practitioner should know that this Bodhisattva Mahasattva has deeply planted roots of goodness with the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), and not with the Shravakas (listeners) or Pratyekabuddhas (solitary realizers). Why is that? Because the roots of goodness of Prajnaparamita are superior. Furthermore, Ananda! If a Bodhisattva Mahasattva, regarding this Prajnaparamita Dharma, upholds, recites, remembers, contemplates, explains it to others, and even writes it down.'
寫者，是菩薩摩訶薩常得親近現在諸佛聽受正法。又復，阿難！若菩薩摩訶薩聞此般若波羅蜜多法門，而於是中不違不逆不毀不謗者，當知是菩薩摩訶薩于先佛所已種善根。何以故？菩薩摩訶薩行是般若波羅蜜多故，而能成就阿耨多羅三藐三菩提。是故，阿難！我今於一切世間天、人、阿修羅眾中，以是般若波羅蜜多正法囑累于汝，汝當於此般若波羅蜜多正法，憶念受持宣通流佈，令得久住而不斷滅。阿難！於我所說一切法中，唯除般若波羅蜜多不可忘失。若有人受持此法門時，乃至一字一句錯誤忘失者，其罪甚重，是人不令我心生喜；若於余法有所忘失，其罪乃輕。何以故？般若波羅蜜多微妙甚深。若人於此法門，不生尊重恭敬、不能瞻禮供養者，當知是人於過去未來現在諸佛世尊，不生尊重恭敬，不能瞻禮供養，是人不令我心生喜。何以故？般若波羅蜜多即是過去未來現在佛母，出生諸佛及一切智。是故，阿難！我今以是般若波羅蜜多正法囑累于汝。若此正法欲斷滅時，汝當受持宣通流佈使不斷滅。又復，汝於此法所有文字章句，分明記憶無令忘失，如理作意思惟修習，廣為他人解釋其義，勸令受持讀誦書寫。何以故？此般若波羅蜜多即是過去未來現在諸佛法身故。又復，阿難！若人於我生歡喜心、尊重恭敬瞻禮
【現代漢語翻譯】 現代漢語譯本：佛陀告訴阿難，書寫這些經文的菩薩摩訶薩（偉大的菩薩）常常能夠親近現在的諸佛，聽受真正的佛法。此外，阿難，如果菩薩摩訶薩聽聞這《般若波羅蜜多》（智慧的完美）的法門，並且不違背、不牴觸、不譭謗、不詆譭它，那麼應當知道這位菩薩摩訶薩在過去的佛那裡已經種下了善根。為什麼呢？因為菩薩摩訶薩修行這《般若波羅蜜多》，才能夠成就阿耨多羅三藐三菩提（無上正等正覺）。因此，阿難，我現在在一切世間的天、人、阿修羅（非天）眾中，將這《般若波羅蜜多》的正法囑託給你，你應當憶念、受持、宣揚、流通這《般若波羅蜜多》的正法，使它能夠長久住世而不中斷滅絕。阿難，在我所說的一切法中，只有《般若波羅蜜多》是不可忘失的。如果有人受持這個法門時，哪怕一個字一句錯誤或遺忘，他的罪過都非常嚴重，這樣的人不會讓我感到歡喜；如果對於其他佛法有所遺忘，他的罪過就比較輕。為什麼呢？因為《般若波羅蜜多》微妙而又深奧。如果有人對於這個法門，不生起尊重恭敬之心，不能瞻仰禮拜供養，那麼應當知道這個人對於過去、未來、現在的諸佛世尊，也不會生起尊重恭敬之心，不能瞻仰禮拜供養，這樣的人不會讓我感到歡喜。為什麼呢？因為《般若波羅蜜多》就是過去、未來、現在諸佛的母親，出生了諸佛和一切智慧。因此，阿難，我現在將這《般若波羅蜜多》的正法囑託給你。如果這個正法將要斷滅的時候，你應當受持、宣揚、流通，使它不至於斷滅。此外，你對於這個法的所有文字章句，要分明地記憶，不要遺忘，要如理作意思惟修習，廣泛地為他人解釋它的意義，勸導他們受持、讀誦、書寫。為什麼呢？因為這《般若波羅蜜多》就是過去、未來、現在諸佛的法身。此外，阿難，如果有人對我生起歡喜心、尊重恭敬、瞻仰禮拜 供養，當知是人於過去未來現在諸佛世尊，亦生歡喜心、尊重恭敬、瞻禮供養。何以故？般若波羅蜜多即是諸佛法身故。阿難！若有善男子、善女人，於此般若波羅蜜多，至心聽聞、受持、讀誦、書寫、解說、供養，當知是人即是供養過去未來現在諸佛世尊。何以故？般若波羅蜜多即是諸佛法身故。阿難！若有善男子、善女人，於此般若波羅蜜多，至心聽聞、受持、讀誦、書寫、解說、供養，當知是人即是供養過去未來現在諸佛世尊。何以故？般若波羅蜜多即是諸佛法身故。阿難！若有善男子、善女人，於此般若波羅蜜多，至心聽聞、受持、讀誦、書寫、解說、供養，當知是人即是供養過去未來現在諸佛世尊。何以故？般若波羅蜜多即是諸佛法身故。
【English Translation】 English version: The Buddha said to Ananda, 'Those Bodhisattva-Mahasattvas (great Bodhisattvas) who write these scriptures are always able to be close to the present Buddhas and listen to the true Dharma. Furthermore, Ananda, if a Bodhisattva-Mahasattva hears this Dharma gate of the Prajnaparamita (Perfection of Wisdom), and does not violate, oppose, destroy, or slander it, then know that this Bodhisattva-Mahasattva has already planted good roots with past Buddhas. Why is that? Because Bodhisattva-Mahasattvas, by practicing this Prajnaparamita, are able to achieve Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, Ananda, I now entrust this true Dharma of Prajnaparamita to you among all the beings in the world, including gods, humans, and Asuras (demigods). You should remember, uphold, proclaim, and circulate this true Dharma of Prajnaparamita, so that it may abide long and not be cut off and extinguished. Ananda, among all the Dharmas I have spoken, only the Prajnaparamita is not to be forgotten. If someone upholds this Dharma gate, even if they make a mistake or forget a single word or phrase, their offense is very serious, and such a person does not make my heart happy. If they forget something in other Dharmas, their offense is lighter. Why is that? Because the Prajnaparamita is subtle and profound. If someone does not generate respect and reverence for this Dharma gate, and cannot venerate and make offerings, then know that this person will not generate respect and reverence for the past, future, and present Buddhas, and will not venerate and make offerings. Such a person does not make my heart happy. Why is that? Because the Prajnaparamita is the mother of the past, future, and present Buddhas, giving birth to all Buddhas and all wisdom. Therefore, Ananda, I now entrust this true Dharma of Prajnaparamita to you. If this true Dharma is about to be extinguished, you should uphold, proclaim, and circulate it so that it is not extinguished. Furthermore, you should clearly remember all the words and phrases of this Dharma, do not forget them, contemplate and practice them according to the principles, widely explain their meaning to others, and encourage them to uphold, recite, and write them. Why is that? Because this Prajnaparamita is the Dharmakaya (Dharma body) of the past, future, and present Buddhas. Furthermore, Ananda, if someone generates a joyful heart towards me, respects, reveres, venerates and makes offerings, know that this person also generates a joyful heart, respects, reveres, and makes offerings to the past, future, and present Buddhas. Why is that? Because the Prajnaparamita is the Dharmakaya of all Buddhas. Ananda, if there are good men or good women who sincerely listen to, uphold, recite, write, explain, and make offerings to this Prajnaparamita, know that this person is making offerings to the past, future, and present Buddhas. Why is that? Because the Prajnaparamita is the Dharmakaya of all Buddhas. Ananda, if there are good men or good women who sincerely listen to, uphold, recite, write, explain, and make offerings to this Prajnaparamita, know that this person is making offerings to the past, future, and present Buddhas. Why is that? Because the Prajnaparamita is the Dharmakaya of all Buddhas. Ananda, if there are good men or good women who sincerely listen to, uphold, recite, write, explain, and make offerings to this Prajnaparamita, know that this person is making offerings to the past, future, and present Buddhas. Why is that? Because the Prajnaparamita is the Dharmakaya of all Buddhas.'
供養者，是人即以此心，當於般若波羅蜜多法門尊重恭敬瞻禮供養，即同供養於我，亦同供養過去未來現在諸佛。又復，阿難！若人於我愛樂不捨者，當於般若波羅蜜多愛樂不捨，憶念受持宣通流佈使不斷滅。阿難！我今以是囑累因緣付囑于汝，但且略說，欲廣說者若一劫若過一劫，乃至百千俱胝劫數說不能盡。又復，阿難！所有過去未來現在諸佛世尊，於一切世間天、人、阿修羅眾中而為大師。般若波羅蜜多亦復如是，於一切世間天、人、阿修羅眾中而為大師。何以故？此般若波羅蜜多有大因緣，能為一切世間天、人、阿修羅等作大利益。又復，阿難！若人不離此般若波羅蜜多法門，能于其中受持讀誦、記念思惟、為人演說乃至書寫者，此即是我所行教化。是人即為不離佛、不離法、不離僧，而能護助過去未來現在諸佛世尊阿耨多羅三藐三菩提。何以故？所有諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜多所出生故。阿難！若過去諸佛如來、應供、正等正覺阿耨多羅三藐三菩提，皆從是般若波羅蜜多生。若未來諸佛如來、應供、正等正覺阿耨多羅三藐三菩提，亦從是般若波羅蜜多生。於今現在十方無量阿僧祇世界現住說法者如來、應供、正等正覺阿耨多羅三藐三菩提，亦從是般若波羅蜜多生。是故，阿難！若菩薩摩訶
【現代漢語翻譯】 現代漢語譯本 供養者，如果有人以這樣的心意，應當對《般若波羅蜜多》（Prajnaparamita，智慧的完美）法門尊重、恭敬、瞻仰、禮拜、供養，就等同於供養我，也等同於供養過去、未來、現在的一切諸佛。還有，阿難（Ananda，佛陀的十大弟子之一）！如果有人對我愛戀不捨，應當對《般若波羅蜜多》愛戀不捨，憶念、受持、宣揚、流通，使之不至於斷絕。阿難！我現在以這樣的囑託因緣交付給你，但這只是略說，如果要廣說，即使說一劫（kalpa，佛教的時間單位）或者超過一劫，乃至百千俱胝（koti，印度的計數單位）劫數也說不完。還有，阿難！所有過去、未來、現在諸佛世尊，在一切世間的天、人、阿修羅（asura，一種神道）眾中都是大師。《般若波羅蜜多》也是如此，在一切世間的天、人、阿修羅眾中都是大師。為什麼呢？因為這《般若波羅蜜多》有大因緣，能為一切世間的天、人、阿修羅等帶來大利益。還有，阿難！如果有人不離開這《般若波羅蜜多》法門，能在其中受持、讀誦、記念、思惟、為他人演說乃至書寫，這就是我所行的教化。這個人就是不離開佛、不離開法、不離開僧，而且能夠護助過去、未來、現在諸佛世尊的阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？因為所有諸佛的阿耨多羅三藐三菩提，都是從《般若波羅蜜多》所出生的。阿難！如果過去諸佛如來（tathagata，佛的稱號之一）、應供（arhat，值得供養的人）、正等正覺（samyak-sambuddha，完全覺悟者）的阿耨多羅三藐三菩提，都是從這《般若波羅蜜多》所生。如果未來諸佛如來、應供、正等正覺的阿耨多羅三藐三菩提，也是從這《般若波羅蜜多》所生。現在十方無量阿僧祇（asamkhya，佛教的極大數字）世界中現住說法的如來、應供、正等正覺的阿耨多羅三藐三菩提，也是從這《般若波羅蜜多》所生。所以，阿難！如果菩薩摩訶（bodhisattva-mahasattva，偉大的菩薩）
【English Translation】 English version O offerers, if a person with such a mind, should respect, revere, gaze upon, bow to, and make offerings to the Dharma gate of the Prajnaparamita (Perfection of Wisdom), it is the same as making offerings to me, and also the same as making offerings to all Buddhas of the past, future, and present. Furthermore, Ananda! If a person is attached to and cannot bear to part from me, they should be attached to and not bear to part from the Prajnaparamita, remembering, upholding, proclaiming, and circulating it, so that it does not become extinct. Ananda! I now entrust this to you because of this cause and condition, but this is just a brief explanation. If one were to explain it extensively, even if one were to speak for a kalpa (an eon) or more than a kalpa, even for hundreds of thousands of kotis (a large number) of kalpas, it could not be exhausted. Furthermore, Ananda! All the World Honored Ones, Buddhas of the past, future, and present, are masters among all the beings of the world, including gods, humans, and asuras (demigods). The Prajnaparamita is also like this, being a master among all the beings of the world, including gods, humans, and asuras. Why is this so? Because this Prajnaparamita has a great cause and condition, and can bring great benefit to all beings of the world, including gods, humans, and asuras. Furthermore, Ananda! If a person does not depart from this Dharma gate of the Prajnaparamita, and is able to uphold, recite, remember, contemplate, explain to others, and even write it down, this is the teaching that I practice. This person is not separated from the Buddha, not separated from the Dharma, and not separated from the Sangha (community), and is able to protect and assist the anuttara-samyak-sambodhi (supreme perfect enlightenment) of the World Honored Ones, Buddhas of the past, future, and present. Why is this so? Because all the anuttara-samyak-sambodhi of all Buddhas are born from the Prajnaparamita. Ananda! If the anuttara-samyak-sambodhi of the past Buddhas, Tathagatas (one who has thus gone), Arhats (worthy ones), and Samyak-sambuddhas (fully enlightened ones), all arose from this Prajnaparamita. If the anuttara-samyak-sambodhi of the future Buddhas, Tathagatas, Arhats, and Samyak-sambuddhas, also arise from this Prajnaparamita. The anuttara-samyak-sambodhi of the Tathagatas, Arhats, and Samyak-sambuddhas who are currently dwelling and teaching in the immeasurable asamkhya (countless) worlds of the ten directions, also arise from this Prajnaparamita. Therefore, Ananda! If a Bodhisattva-Mahasattva (great Bodhisattva)
薩，欲得阿耨多羅三藐三菩提者，當善學諸波羅蜜多，學是諸波羅蜜多者，即學般若波羅蜜多。何以故？般若波羅蜜多而能出生諸波羅蜜多故。又此般若波羅蜜多是諸菩薩母，而能出生諸菩薩故。而諸波羅蜜多亦能出生阿耨多羅三藐三菩提。何以故？諸波羅蜜多皆從般若波羅蜜多中來，由是般若波羅蜜多所生諸波羅蜜多，亦能助阿耨多羅三藐三菩提。是故諸菩薩摩訶薩欲得阿耨多羅三藐三菩提者，應當善學諸波羅蜜多。
「複次，阿難！汝當諦聽，我今以是般若波羅蜜多正法第二第三重複囑累于汝。汝當憶念受持，慎勿忘失。此法若欲滅時，汝可護助宣通流佈無令斷滅。阿難！此般若波羅蜜多是諸如來應供正等正覺無盡法藏。何以故？所有過去諸佛如來、應供、正等正覺，廣為一切眾生說此般若波羅蜜多無盡法藏，令諸眾生普得阿耨多羅三藐三菩提。未來諸佛如來、應供、正等正覺，亦為一切眾生說此般若波羅蜜多無盡法藏，令諸眾生普得阿耨多羅三藐三菩提。於今現在十方無量阿僧祇世界現住說法者，諸佛如來、應供、正等正覺，亦為一切眾生說此般若波羅蜜多無盡法藏，令諸眾生普得阿耨多羅三藐三菩提。又復，阿難！若聲聞乘人以聲聞法，普為三千大千世界一切眾生如應宣說，悉令證得阿羅漢果是利不虛
【現代漢語翻譯】 現代漢語譯本： 薩（Sā，指佛陀的弟子），如果想要獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），應當好好修學各種波羅蜜多（Pāramitā，到彼岸的方法），修學這些波羅蜜多，就是修學般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）。為什麼呢？因為般若波羅蜜多能夠生出各種波羅蜜多。而且這般若波羅蜜多是所有菩薩的母親，能夠生出所有菩薩。而各種波羅蜜多也能生出阿耨多羅三藐三菩提。為什麼呢？因為各種波羅蜜多都從般若波羅蜜多中來，因此般若波羅蜜多所生的各種波羅蜜多，也能幫助獲得阿耨多羅三藐三菩提。所以，各位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）如果想要獲得阿耨多羅三藐三菩提，應當好好修學各種波羅蜜多。
『再者，阿難（Ānanda，佛陀的十大弟子之一）！你應當仔細聽，我現在用這般若波羅蜜多的正法第二次、第三次重複囑咐你。你應當憶念受持，千萬不要忘記。這法如果將要滅絕時，你可以護持幫助，宣揚流通，不要讓它斷絕。阿難！這般若波羅蜜多是所有如來（Tathāgata，佛的稱號）、應供（Arhat，值得供養的人）、正等正覺（Samyak-sambuddha，完全覺悟的人）無盡的法藏。為什麼呢？所有過去諸佛如來、應供、正等正覺，都廣泛地為一切眾生宣說這般若波羅蜜多無盡的法藏，使所有眾生普遍獲得阿耨多羅三藐三菩提。未來諸佛如來、應供、正等正覺，也會為一切眾生宣說這般若波羅蜜多無盡的法藏，使所有眾生普遍獲得阿耨多羅三藐三菩提。現在十方無量阿僧祇（Asaṃkhya，極大的數字）世界中，正在說法的諸佛如來、應供、正等正覺，也為一切眾生宣說這般若波羅蜜多無盡的法藏，使所有眾生普遍獲得阿耨多羅三藐三菩提。還有，阿難！如果聲聞乘（Śrāvakayāna，小乘佛教）的人用聲聞法，普遍為三千大千世界（Trisāhasra-mahāsāhasra-lokadhātu，佛教宇宙觀中的一個世界）的一切眾生如實宣說，使他們都證得阿羅漢果（Arhatship，小乘佛教的最高果位），這利益不是虛假的』
【English Translation】 English version: Sā (a disciple of the Buddha), if one wishes to attain Anuttara-samyak-sambodhi (supreme perfect enlightenment), one should diligently study all the Pāramitās (perfections, ways to reach the other shore). To study these Pāramitās is to study the Prajñāpāramitā (perfection of wisdom). Why is that? Because the Prajñāpāramitā gives rise to all the Pāramitās. Moreover, this Prajñāpāramitā is the mother of all Bodhisattvas, as it gives birth to all Bodhisattvas. And the various Pāramitās can also give rise to Anuttara-samyak-sambodhi. Why is that? Because all the Pāramitās come from the Prajñāpāramitā. Therefore, the various Pāramitās born from the Prajñāpāramitā can also assist in attaining Anuttara-samyak-sambodhi. Therefore, all Bodhisattva-mahāsattvas (great Bodhisattvas) who wish to attain Anuttara-samyak-sambodhi should diligently study all the Pāramitās.
'Furthermore, Ānanda (one of the ten principal disciples of the Buddha)! You should listen carefully. I am now entrusting you with this true Dharma of the Prajñāpāramitā for the second and third time. You should remember and uphold it, and never forget it. If this Dharma is about to perish, you should protect and assist it, propagate and circulate it, and not let it be cut off. Ānanda! This Prajñāpāramitā is the inexhaustible Dharma treasury of all Tathāgatas (Buddhas), Arhats (worthy ones), and Samyak-sambuddhas (fully enlightened ones). Why is that? All the past Buddhas, Tathāgatas, Arhats, and Samyak-sambuddhas have extensively proclaimed this inexhaustible Dharma treasury of the Prajñāpāramitā to all sentient beings, enabling all sentient beings to universally attain Anuttara-samyak-sambodhi. The future Buddhas, Tathāgatas, Arhats, and Samyak-sambuddhas will also proclaim this inexhaustible Dharma treasury of the Prajñāpāramitā to all sentient beings, enabling all sentient beings to universally attain Anuttara-samyak-sambodhi. In the present, in the immeasurable Asaṃkhya (countless) worlds of the ten directions, the Buddhas, Tathāgatas, Arhats, and Samyak-sambuddhas who are currently teaching the Dharma are also proclaiming this inexhaustible Dharma treasury of the Prajñāpāramitā to all sentient beings, enabling all sentient beings to universally attain Anuttara-samyak-sambodhi. Moreover, Ānanda! If a person of the Śrāvakayāna (the Hearer Vehicle, Hinayana Buddhism) were to use the Śrāvaka Dharma to truthfully proclaim to all sentient beings in the Trisāhasra-mahāsāhasra-lokadhātu (a great chiliocosm, a large world system in Buddhist cosmology), enabling them all to attain Arhatship (the highest attainment in Hinayana Buddhism), that benefit would not be false.'
。阿難！彼諸阿羅漢所有佈施、持戒、修定功德，于汝意云何，是為多不？」
阿難白佛言：「甚多，世尊！甚多，善逝！」
佛言：「阿難！彼福雖多，不如菩薩以此般若波羅蜜多中相應一法普為眾生如理宣說，是菩薩摩訶薩得福甚多。又菩薩摩訶薩於此般若波羅蜜多法門，能一日中為余菩薩摩訶薩如理宣說者，得福倍多。阿難！且置一日，若能從旦至於食時；復置從旦至於食時，若能一漏刻間；置是一漏刻間，若能一須臾；置一須臾，若能一羅嚩；置一羅嚩，若能一剎那，如是一剎那間以此般若波羅蜜多法門，為余菩薩摩訶薩如理宣說者，當知是菩薩摩訶薩其所得福亦復倍多。阿難！若菩薩摩訶薩能如是法施眾生者，不可以聲聞、緣覺善根福德而相等比。何以故？是菩薩摩訶薩不退轉于阿耨多羅三藐三菩提。」
佛說佛母出生三法藏般若波羅蜜多經卷第二十二 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二十三
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯散華緣品第二十八之二
爾時，世尊說是般若波羅蜜多正法時，于大會中現神通相，而此眾會菩薩摩訶薩、苾芻、苾芻尼、
【現代漢語翻譯】 現代漢語譯本：阿難！那些阿羅漢（已證悟的聖者）所做的佈施、持戒、修定等功德，在你看來如何？是多還是不多呢？ 阿難對佛說：『世尊！非常多，非常多！善逝（佛的尊號）！』 佛說：『阿難！那些福德雖然多，但不如菩薩以這《般若波羅蜜多》（以智慧到達彼岸的法門）中相應的一個法門，普遍為眾生如理宣說，這樣的菩薩摩訶薩（偉大的菩薩）所得的福德更多。而且，菩薩摩訶薩對於這《般若波羅蜜多》法門，如果能在一日之中為其他菩薩摩訶薩如理宣說，所得的福德會加倍增多。阿難！暫且不說一日，如果能從早晨到吃飯時；又暫且不說從早晨到吃飯時，如果能在一漏刻（古代計時單位）之間；暫且不說一漏刻之間，如果能在一須臾（極短的時間）之間；暫且不說一須臾，如果能在一羅嚩（更短的時間）之間；暫且不說一羅嚩，如果能在一剎那（最短的時間）之間，像這樣在一剎那間，以這《般若波羅蜜多》法門為其他菩薩摩訶薩如理宣說，應當知道這位菩薩摩訶薩所得到的福德也會加倍增多。阿難！如果菩薩摩訶薩能這樣以法佈施眾生，不能用聲聞（聽聞佛法而修行的人）、緣覺（通過觀察因緣而覺悟的人）的善根福德來與之相比。為什麼呢？因為這位菩薩摩訶薩不會在證得阿耨多羅三藐三菩提（無上正等正覺）的道路上退轉。』 《佛說佛母出生三法藏般若波羅蜜多經》卷第二十二 大正藏第 08 冊 No. 0228 《佛說佛母出生三法藏般若波羅蜜多經》 《佛說佛母出生三法藏般若波羅蜜多經》卷第二十三 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯 散華緣品第二十八之二 當時，世尊在宣說這《般若波羅蜜多》正法時，在大會中顯現神通之相，而這大會中的菩薩摩訶薩、比丘（出家男眾）、比丘尼（出家女眾）
【English Translation】 English version: 'Ananda, what do you think of the merits of giving, keeping precepts, and practicing meditation that those Arhats (enlightened saints) possess? Are they many or not?' Ananda said to the Buddha, 'Very many, World Honored One! Very many, Sugata (epithet of the Buddha)!' The Buddha said, 'Ananda, although those merits are many, they are not as great as the merit of a Bodhisattva who, in accordance with this Prajnaparamita (the perfection of wisdom) , appropriately proclaims even one Dharma to all sentient beings. Such a Bodhisattva Mahasattva (great Bodhisattva) obtains even more merit. Furthermore, if a Bodhisattva Mahasattva, regarding this Prajnaparamita Dharma, can appropriately proclaim it to other Bodhisattva Mahasattvas in one day, the merit obtained will be multiplied. Ananda, let alone one day, if it is from dawn until mealtime; and let alone from dawn until mealtime, if it is within one 'leak-time' (ancient unit of time); let alone one 'leak-time', if it is within one 'kshana' (extremely short time); let alone one 'kshana', if it is within one 'lava' (even shorter time); let alone one 'lava', if it is within one 'ksana' (shortest time), in such a moment, if one appropriately proclaims this Prajnaparamita Dharma to other Bodhisattva Mahasattvas, know that the merit obtained by this Bodhisattva Mahasattva will also be multiplied. Ananda, if a Bodhisattva Mahasattva can thus give the Dharma to sentient beings, it cannot be compared to the roots of goodness and merits of Sravakas (those who hear the Dharma and practice) and Pratyekabuddhas (those who awaken through observing conditions). Why? Because this Bodhisattva Mahasattva will not regress on the path to Anuttara-samyak-sambodhi (supreme perfect enlightenment).' 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita', Volume 22 Taisho Tripitaka Volume 08 No. 0228 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita' 'The Sutra of the Buddha's Mother's Birth of the Three Dharma Treasuries Prajnaparamita', Volume 23 Translated by Tripitaka Master Shi Hu, Minister of the Court of Imperial Sacrifices, Great Master of Dharma Transmission, bestowed with purple robe, by imperial decree, during the Western Translation of Sutras. Chapter 28, Part 2: 'The Chapter on Scattering Flowers' At that time, when the World Honored One was expounding this true Dharma of Prajnaparamita, he manifested miraculous signs in the assembly, and in this assembly were Bodhisattva Mahasattvas, Bhikshus (monks), Bhikshunis (nuns),
優婆塞、優婆夷、天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，以佛威神力故，忽然得見阿閦如來、應供、正等正覺在此會中，猶如大海深固無動，有無量無數具足不可思議種種功德菩薩摩訶薩，並阿羅漢——諸漏已盡無復煩惱，心善解脫慧善解脫，如大龍王所作已辦舍諸重擔，善得己利盡諸有結，正智無礙心得自在，一切功德皆悉具足者——諸大聲聞，又有無量無數苾芻、苾芻尼、優婆塞、優婆夷，及諸天龍八部，如是等眾而共圍繞，乃至阿閦佛國莊嚴等相皆悉得見。此諸眾會，雖於是相起希有心但樂瞻睹，而悉不知其所從來？於是世尊攝其神力，此諸眾會忽然不見阿閦如來及彼諸相。
爾時，世尊告阿難言：「此諸大眾皆不復見阿閦如來及諸相者，當知一切法亦復如是，不與眼作對法不可對法，法不可見法，是故無所從來亦無所去。何以故？阿難！一切法無知者、無見者、無造者、無作者。何以故？一切法如虛空，無分別故。一切法甚深不可思議，譬如幻士不受諸法，無堅牢故。一切法無所受，亦復如是。阿難！諸菩薩摩訶薩若如是行，是行般若波羅蜜多，而於是中亦無法可著。若如是學，是學般若波羅蜜多，如是學者能到諸學彼岸。又復，阿難！若菩薩摩訶薩欲得阿耨多羅三
【現代漢語翻譯】 現代漢語譯本：優婆塞（在家男居士）、優婆夷（在家女居士）、天（天神）、龍（神龍）、夜叉（守護神）、乾闥婆（天樂神）、阿修羅（非天神）、迦樓羅（金翅鳥神）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人非人等，因為佛陀的威神力，忽然得見阿閦如來（不動如來）、應供（值得供養者）、正等正覺（完全覺悟者）在此法會之中，猶如大海深沉穩固不動搖，有無量無數具足不可思議種種功德的菩薩摩訶薩（大菩薩），以及阿羅漢（已斷煩惱者）——他們諸漏已盡，不再有煩惱，心已善得解脫，智慧已善得解脫，如同大龍王已完成所作，捨棄一切重擔，善得自身利益，斷盡一切有結，正智無礙，心得自在，一切功德都已具足——這些大聲聞，還有無量無數的比丘（出家男眾）、比丘尼（出家女眾）、優婆塞、優婆夷，以及諸天龍八部，像這樣的眾會共同圍繞，乃至阿閦佛的國土莊嚴等景象都全部得見。這些眾會，雖然對這些景象生起稀有之心，只是樂於瞻仰觀看，卻都不知道這些景象從何而來？這時，世尊收回他的神力，這些眾會忽然不見阿閦如來以及那些景象。 這時，世尊告訴阿難說：『這些大眾都不再見到阿閦如來以及那些景象，應當知道一切法也是如此，不與眼睛作對，法不可對，法不可見，所以無所從來，也無所去。為什麼呢？阿難！一切法無知者、無見者、無造者、無作者。為什麼呢？一切法如同虛空，沒有分別的緣故。一切法甚深不可思議，譬如幻術師不受諸法，因為沒有堅固的實體。一切法無所受，也是如此。阿難！諸菩薩摩訶薩如果這樣修行，就是修行般若波羅蜜多（智慧到彼岸），而在這其中也沒有法可以執著。如果這樣學習，就是學習般若波羅蜜多，這樣學習的人能夠到達諸學彼岸。』又說，『阿難！如果菩薩摩訶薩想要得到阿耨多羅三藐三菩提（無上正等正覺）』
【English Translation】 English version: Upasakas (male lay devotees), Upasikas (female lay devotees), Devas (gods), Nagas (dragons), Yakshas (guardian spirits), Gandharvas (celestial musicians), Asuras (demigods), Garudas (mythical birds), Kinnaras (celestial musicians), Mahoragas (great serpents), and humans and non-humans, through the Buddha's majestic power, suddenly saw Akshobhya Tathagata (the Immovable One), Arhat (worthy of offerings), Samyak-sambuddha (perfectly enlightened one) in this assembly, as deep and firm as the great ocean, with immeasurable and countless Bodhisattva Mahasattvas (great Bodhisattvas) possessing inconceivable virtues, and Arhats (those who have ended afflictions) - their outflows have ceased, they have no more afflictions, their minds are well liberated, their wisdom is well liberated, like great dragon kings who have completed their tasks, cast off all burdens, attained their own benefit, exhausted all fetters, their right knowledge is unimpeded, their minds are free, and all virtues are complete - these great Sravakas (hearers), and also immeasurable and countless Bhikshus (monks), Bhikshunis (nuns), Upasakas, Upasikas, and the eight classes of Devas and Nagas, such assemblies surrounded, and even the adornments of Akshobhya Buddha's land were all seen. These assemblies, although they had a rare feeling about these sights, only enjoyed gazing upon them, but they did not know where they came from? Then, the World Honored One withdrew his divine power, and these assemblies suddenly no longer saw Akshobhya Tathagata and those sights. At that time, the World Honored One said to Ananda, 'These great assemblies no longer see Akshobhya Tathagata and those sights, you should know that all dharmas are also like this, they do not confront the eye, dharmas cannot be confronted, dharmas cannot be seen, therefore they come from nowhere and go nowhere. Why is that? Ananda! All dharmas have no knower, no seer, no maker, no doer. Why is that? All dharmas are like space, because there is no discrimination. All dharmas are profound and inconceivable, like a magician who does not receive dharmas, because there is no solid substance. All dharmas are not received, it is also like this. Ananda! If Bodhisattva Mahasattvas practice like this, they are practicing Prajnaparamita (perfection of wisdom), and in this there is no dharma to be attached to. If they learn like this, they are learning Prajnaparamita, and those who learn like this can reach the other shore of all learning.' Furthermore, 'Ananda! If Bodhisattva Mahasattvas wish to attain Anuttara-samyak-sambodhi (unexcelled perfect enlightenment)'
藐三菩提者，應當學是般若波羅蜜多。何以故？是般若波羅蜜多學，于諸學中最上最大最勝最妙、無上中無上、無等無等等，而能利益安樂一切世間，無依怙者為作依怙。如是學者，諸佛許可諸佛稱讚。阿難！諸佛如來、應供、正等正覺學是法已，能以足指按地震動三千大千世界，乃至舉足下足皆悉能現諸神通相。何以故？諸佛具足無量無數勝功德故。又復，阿難！諸佛學是般若波羅蜜多故，於過去未來現在一切法中得無礙知見。是故，阿難！我說般若波羅蜜多學，最上最大最勝最妙、無上中無上、無等無等等。阿難！當知般若波羅蜜多無量無盡無有邊際，若人慾稱量般若波羅蜜多者，是即稱量虛空。何以故？虛空無量故般若波羅蜜多無量，虛空無盡故般若波羅蜜多無盡，虛空無邊際故般若波羅蜜多無邊際。阿難！我不說般若波羅蜜多有所限量。何以故？若名句文是有量法，般若波羅蜜多非名句文，即無限量。」
阿難白佛言：「世尊！何因緣故佛說般若波羅蜜多無量？」
佛言：「阿難！般若波羅蜜多無盡故無量，般若波羅蜜多離故無量，以無盡故離故即法不可得，不可得中當何有量？是故我說般若波羅蜜多無量。阿難！過去諸佛如來、應供、正等正覺皆從般若波羅蜜多出生，是般若波羅蜜多即無盡。
【現代漢語翻譯】 現代漢語譯本 若要證得無上正等正覺（藐三菩提），應當修學這般若波羅蜜多（智慧到彼岸）。為什麼呢？因為這般若波羅蜜多的修學，在一切修學中是最上、最大、最殊勝、最微妙的，是無上中的無上，是無與倫比的，能夠利益安樂一切世間，為無依無靠的人提供依靠。像這樣修學的人，諸佛都會認可，諸佛都會稱讚。阿難！諸佛如來、應供、正等正覺修學此法后，能以足指按壓使三千大千世界震動，乃至舉足下足都能顯現各種神通景象。為什麼呢？因為諸佛具足無量無數殊勝功德的緣故。而且，阿難！諸佛修學這般若波羅蜜多，所以在過去、未來、現在一切法中都能獲得無礙的知見。因此，阿難！我說般若波羅蜜多的修學，是最上、最大、最殊勝、最微妙的，是無上中的無上，是無與倫比的。阿難！應當知道般若波羅蜜多是無量無盡、沒有邊際的，如果有人想要衡量般若波羅蜜多，那就如同衡量虛空一樣。為什麼呢？因為虛空是無量的，所以般若波羅蜜多也是無量的；虛空是無盡的，所以般若波羅蜜多也是無盡的；虛空是沒有邊際的，所以般若波羅蜜多也是沒有邊際的。阿難！我不說般若波羅蜜多有所限量。為什麼呢？因為名句文是有量的法，而般若波羅蜜多不是名句文，所以是無所限量的。 阿難對佛說：『世尊！是什麼因緣讓佛說般若波羅蜜多是無量的呢？』 佛說：『阿難！般若波羅蜜多是無盡的，所以是無量的；般若波羅蜜多是離一切相的，所以是無量的；因為無盡和離一切相，所以法是不可得的，在不可得中又怎麼會有量呢？因此我說般若波羅蜜多是無量的。阿難！過去諸佛如來、應供、正等正覺都是從般若波羅蜜多出生的，這般若波羅蜜多就是無盡的。』
【English Translation】 English version Those who aspire to Anuttara-samyak-sambodhi (supreme perfect enlightenment) should study this Prajna-paramita (perfection of wisdom). Why is that? Because the study of this Prajna-paramita is the most supreme, the greatest, the most excellent, the most subtle among all studies; it is the unsurpassed among the unsurpassed, the incomparable among the incomparable, and it can benefit and bring peace to all the world, providing refuge for those who have no refuge. Those who study in this way are approved by all Buddhas and praised by all Buddhas. Ananda! After the Tathagatas, Arhats, Samyak-sambuddhas (Buddhas who have attained perfect enlightenment) have studied this Dharma, they can press their toe on the ground and cause the three thousand great thousand worlds to shake, and even in lifting and lowering their feet, they can manifest all kinds of miraculous powers. Why is that? Because the Buddhas possess immeasurable and countless excellent merits. Moreover, Ananda! Because the Buddhas study this Prajna-paramita, they attain unobstructed knowledge and vision in all dharmas of the past, future, and present. Therefore, Ananda! I say that the study of Prajna-paramita is the most supreme, the greatest, the most excellent, the most subtle, the unsurpassed among the unsurpassed, the incomparable among the incomparable. Ananda! You should know that Prajna-paramita is immeasurable, endless, and without boundaries. If someone wants to measure Prajna-paramita, it is like measuring space. Why is that? Because space is immeasurable, so Prajna-paramita is immeasurable; space is endless, so Prajna-paramita is endless; space has no boundaries, so Prajna-paramita has no boundaries. Ananda! I do not say that Prajna-paramita has any limitations. Why is that? Because names, phrases, and words are limited dharmas, while Prajna-paramita is not names, phrases, or words, so it is without limitations. Ananda said to the Buddha: 'World Honored One! What is the reason that the Buddha says Prajna-paramita is immeasurable?' The Buddha said: 'Ananda! Prajna-paramita is endless, therefore it is immeasurable; Prajna-paramita is detached from all forms, therefore it is immeasurable; because it is endless and detached from all forms, the Dharma is unattainable, and how can there be measure in the unattainable? Therefore, I say that Prajna-paramita is immeasurable. Ananda! All the past Tathagatas, Arhats, Samyak-sambuddhas were born from Prajna-paramita, and this Prajna-paramita is endless.'
未來諸佛如來、應供、正等正覺皆從般若波羅蜜多出生，是般若波羅蜜多亦無盡。於今現在十方無量阿僧祇世界現住說法者，諸佛如來、應供、正等正覺皆從般若波羅蜜多出生，是般若波羅蜜多亦無盡。阿難！我亦從般若波羅蜜多出生，是般若波羅蜜多亦無盡。以是緣故，般若波羅蜜多已無盡、當無盡、今無盡。何以故？若能盡虛空，即能盡般若波羅蜜多。是故，阿難！般若波羅蜜多無盡。」
爾時，尊者須菩提作是念：「如佛所說是義甚深，我當問佛。」作是念已即白佛言：「世尊！般若波羅蜜多無盡耶？」
佛言：「須菩提！般若波羅蜜多無盡。何以故？一切法無生，如虛空故無盡。」
須菩提白佛言：「世尊！若一切法無生者，般若波羅蜜多當云何生？」
佛言：「須菩提！色無盡故般若波羅蜜多如是生，受、想、行、識無盡故般若波羅蜜多如是生。須菩提！若菩薩摩訶薩如是了知，即般若波羅蜜多如是生。又，菩薩摩訶薩當觀無明無盡故，般若波羅蜜多如是生；如是行無盡、識無盡、名色無盡、六處無盡、觸無盡、受無盡、愛無盡、取無盡、有無盡、生無盡、老死憂悲苦惱等無盡故，般若波羅蜜多如是生。須菩提！若菩薩摩訶薩以如是無盡法觀諸緣生者，是行般若波羅蜜多，即不住
【現代漢語翻譯】 現代漢語譯本： 未來的所有佛陀，如來（tathagata，佛的稱號之一），應供（arhat，值得受人供養的聖者），正等正覺（samyaksambuddha，完全覺悟的佛陀），都從般若波羅蜜多（prajnaparamita，智慧的完美）中誕生，這般若波羅蜜多也是無盡的。現在，在十方無量阿僧祇（asamkhya，無數）世界中，正在說法的所有佛陀，如來，應供，正等正覺，也都從般若波羅蜜多中誕生，這般若波羅蜜多也是無盡的。阿難（Ananda，佛陀的十大弟子之一）！我也是從般若波羅蜜多中誕生的，這般若波羅蜜多也是無盡的。因此，般若波羅蜜多已經無盡、將要無盡、現在無盡。為什麼呢？如果能夠窮盡虛空，就能窮盡般若波羅蜜多。所以，阿難！般若波羅蜜多是無盡的。
那時，尊者須菩提（Subhuti，佛陀的十大弟子之一）心想：『佛所說的道理非常深奧，我應當請問佛。』這樣想后，就對佛說：『世尊！般若波羅蜜多是無盡的嗎？』
佛說：『須菩提！般若波羅蜜多是無盡的。為什麼呢？因為一切法（dharma，宇宙萬物的規律和現象）都是無生的，如同虛空一樣，所以是無盡的。』
須菩提對佛說：『世尊！如果一切法都是無生的，那麼般若波羅蜜多又是如何產生的呢？』
佛說：『須菩提！因為色（rupa，物質現象）是無盡的，所以般若波羅蜜多是這樣產生的；受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）是無盡的，所以般若波羅蜜多是這樣產生的。須菩提！如果菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）這樣了知，般若波羅蜜多就是這樣產生的。此外，菩薩摩訶薩應當觀察無明（avidya，無知）是無盡的，所以般若波羅蜜多是這樣產生的；同樣，行是無盡的、識是無盡的、名色（namarupa，精神和物質）是無盡的、六處（sadayatana，六根）是無盡的、觸（sparsa，接觸）是無盡的、受是無盡的、愛（trsna，渴愛）是無盡的、取（upadana，執取）是無盡的、有（bhava，存在）是無盡的、生（jati，出生）是無盡的、老死憂悲苦惱等是無盡的，所以般若波羅蜜多是這樣產生的。須菩提！如果菩薩摩訶薩以這樣無盡的法來觀察諸緣生（pratityasamutpada，因緣生法）的現象，這就是在修行般若波羅蜜多，即不住于任何事物。』
【English Translation】 English version: All future Buddhas, Tathagatas, Arhats, and Samyaksambuddhas are born from Prajnaparamita (the perfection of wisdom), and this Prajnaparamita is also endless. Now, in the immeasurable asamkhya (countless) worlds of the ten directions, all the Buddhas, Tathagatas, Arhats, and Samyaksambuddhas who are currently teaching the Dharma are also born from Prajnaparamita, and this Prajnaparamita is also endless. Ananda! I too was born from Prajnaparamita, and this Prajnaparamita is also endless. Therefore, Prajnaparamita has been endless, will be endless, and is now endless. Why? If one can exhaust space, one can exhaust Prajnaparamita. Therefore, Ananda! Prajnaparamita is endless.
At that time, the venerable Subhuti thought: 'The meaning of what the Buddha has said is very profound, I should ask the Buddha.' Having thought this, he said to the Buddha: 'World Honored One! Is Prajnaparamita endless?'
The Buddha said: 'Subhuti! Prajnaparamita is endless. Why? Because all dharmas (phenomena and laws of the universe) are unborn, like space, therefore they are endless.'
Subhuti said to the Buddha: 'World Honored One! If all dharmas are unborn, then how does Prajnaparamita arise?'
The Buddha said: 'Subhuti! Because rupa (form, material phenomena) is endless, Prajnaparamita arises in this way; because vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are endless, Prajnaparamita arises in this way. Subhuti! If a Bodhisattva-Mahasattva (great Bodhisattva) understands this, Prajnaparamita arises in this way. Furthermore, a Bodhisattva-Mahasattva should observe that avidya (ignorance) is endless, therefore Prajnaparamita arises in this way; likewise, samskara is endless, vijnana is endless, namarupa (mind and matter) is endless, sadayatana (the six sense bases) is endless, sparsa (contact) is endless, vedana is endless, trsna (craving) is endless, upadana (grasping) is endless, bhava (becoming) is endless, jati (birth) is endless, and old age, death, sorrow, lamentation, pain, and distress are endless, therefore Prajnaparamita arises in this way. Subhuti! If a Bodhisattva-Mahasattva observes the phenomena of pratityasamutpada (dependent origination) with such endless dharmas, this is practicing Prajnaparamita, that is, not dwelling on anything.'
聲聞、緣覺之地，必證阿耨多羅三藐三菩提，安住一切智。菩薩坐道場時，應當如是觀緣生法，如是觀已不墮二邊、不住中道，是為菩薩不共之法，如是觀者得一切智智。又，須菩提！若菩薩摩訶薩于阿耨多羅三藐三菩提有所退轉者，是菩薩摩訶薩即不能成就如是善巧方便，亦不能知：云何是菩薩摩訶薩行般若波羅蜜多？云何是無盡法生般若波羅蜜多？云何是無盡法觀諸緣生？須菩提！若菩薩摩訶薩不退轉于阿耨多羅三藐三菩提者，即能成就如是善巧方便，亦能了知菩薩摩訶薩如是行是行般若波羅蜜多，以如是無盡法生般若波羅蜜多，以如是無盡法觀諸緣生。須菩提！菩薩摩訶薩能如是觀諸緣生時，即不見有法非因緣生，亦不見有法是常、是究竟、是堅牢，亦不見法有作者、有受者。須菩提！菩薩摩訶薩如是行般若波羅蜜多時，念無盡法，如理出生般若波羅蜜多。以如是無盡法觀諸緣生時，即不見色，不見受、想、行、識，亦復不見無明、行、識、名色、六處、觸、受、愛、取、有、生老死憂悲苦惱等。不見此佛剎亦不見彼佛剎，不見有法是此佛剎，亦不見有法是彼佛剎。須菩提！若菩薩摩訶薩如是行般若波羅蜜多時，魔心大怖憂愁苦惱。須菩提！譬如有人喪失父母，極大悲痛憂愁苦惱，魔心生苦亦復如是。」
【現代漢語翻譯】 現代漢語譯本：聲聞（Śrāvaka，通過聽聞佛法而證悟的人）、緣覺（Pratyekabuddha，靠自己覺悟的人）的境界，必定會證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），安住於一切智（sarvajñatā，對一切事物真相的智慧）。菩薩在菩提道場修行時，應當這樣觀察緣起法，這樣觀察之後就不會落入二邊（極端），也不會停留在中道，這是菩薩不共的修行方法。這樣觀察的人才能獲得一切智智（sarvajñātājñāna，對一切事物真相的智慧的智慧）。 須菩提（Subhūti，佛陀的弟子）！如果菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）對於阿耨多羅三藐三菩提有所退轉，那麼這位菩薩摩訶薩就不能成就這樣的善巧方便，也不能知道：什麼是菩薩摩訶薩行般若波羅蜜多（Prajñāpāramitā，智慧的完美）？什麼是無盡法生般若波羅蜜多？什麼是無盡法觀察諸緣生？ 須菩提！如果菩薩摩訶薩不退轉于阿耨多羅三藐三菩提，就能成就這樣的善巧方便，也能了知菩薩摩訶薩這樣修行是行般若波羅蜜多，以這樣的無盡法生般若波羅蜜多，以這樣的無盡法觀察諸緣生。 須菩提！菩薩摩訶薩能夠這樣觀察諸緣生時，就看不到有任何法不是因緣所生，也看不到有任何法是常、是究竟、是堅牢，也看不到法有作者、有受者。 須菩提！菩薩摩訶薩這樣修行般若波羅蜜多時，念無盡法，如理出生般若波羅蜜多。以這樣的無盡法觀察諸緣生時，就看不到色（rūpa，物質），看不到受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），也看不到無明（avidyā，無知）、行、識、名色（nāmarūpa，名與色）、六處（ṣaḍāyatana，六根）、觸（sparśa，接觸）、受、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生）、老死憂悲苦惱等。 看不到這個佛剎（Buddhakṣetra，佛的國土），也看不到那個佛剎，看不到有任何法是這個佛剎的，也看不到有任何法是那個佛剎的。 須菩提！如果菩薩摩訶薩這樣修行般若波羅蜜多時，魔（Māra，障礙修行的惡魔）的心會感到極大的恐懼、憂愁和痛苦。 須菩提！譬如有人喪失父母，會感到極大的悲痛、憂愁和痛苦，魔的心生起的痛苦也是如此。
【English Translation】 English version: The grounds of Śrāvakas (those who attain enlightenment through hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) will certainly realize Anuttarā-samyak-saṃbodhi (unexcelled, complete, and perfect enlightenment) and abide in sarvajñatā (omniscience). When a Bodhisattva sits at the Bodhi-mandala (place of enlightenment), they should contemplate the law of dependent origination in this way. Having contemplated in this way, they will not fall into the two extremes, nor will they dwell in the middle way. This is the unique practice of a Bodhisattva. One who contemplates in this way attains sarvajñātājñāna (the wisdom of omniscience). Furthermore, Subhūti! If a Bodhisattva-mahāsattva (great Bodhisattva) retreats from Anuttarā-samyak-saṃbodhi, then that Bodhisattva-mahāsattva will not be able to achieve such skillful means, nor will they know: What is the Bodhisattva-mahāsattva's practice of Prajñāpāramitā (perfection of wisdom)? What is the arising of Prajñāpāramitā from the inexhaustible Dharma? What is the contemplation of all conditioned phenomena through the inexhaustible Dharma? Subhūti! If a Bodhisattva-mahāsattva does not retreat from Anuttarā-samyak-saṃbodhi, then they will be able to achieve such skillful means, and they will also know that the Bodhisattva-mahāsattva's practice is the practice of Prajñāpāramitā, that Prajñāpāramitā arises from such inexhaustible Dharma, and that all conditioned phenomena are contemplated through such inexhaustible Dharma. Subhūti! When a Bodhisattva-mahāsattva is able to contemplate all conditioned phenomena in this way, they will not see any dharma that is not born from causes and conditions, nor will they see any dharma that is permanent, ultimate, or solid. They will also not see any dharma that has an agent or a recipient. Subhūti! When a Bodhisattva-mahāsattva practices Prajñāpāramitā in this way, they contemplate the inexhaustible Dharma, and Prajñāpāramitā arises in accordance with the truth. When they contemplate all conditioned phenomena through such inexhaustible Dharma, they will not see rūpa (form), nor will they see vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), or vijñāna (consciousness). They will also not see avidyā (ignorance), saṃskāra, vijñāna, nāmarūpa (name and form), ṣaḍāyatana (six sense bases), sparśa (contact), vedanā, tṛṣṇā (craving), upādāna (grasping), bhava (becoming), jāti (birth), old age, death, sorrow, lamentation, pain, grief, and despair, etc. They will not see this Buddhakṣetra (Buddha-field), nor will they see that Buddhakṣetra. They will not see any dharma that belongs to this Buddhakṣetra, nor will they see any dharma that belongs to that Buddhakṣetra. Subhūti! If a Bodhisattva-mahāsattva practices Prajñāpāramitā in this way, the mind of Māra (demon) will be greatly terrified, sorrowful, and distressed. Subhūti! Just as a person who loses their parents experiences great grief, sorrow, and distress, so too does the mind of Māra experience suffering.
須菩提白佛言：「世尊！但有一魔心生苦惱？為多惡魔皆苦惱耶？」
佛告須菩提言：「菩薩摩訶薩如是行般若波羅蜜多時，所有三千大千世界一切惡魔，皆悉心生憂愁苦惱，各各不能安處其座。何以故？菩薩摩訶薩行是般若波羅蜜多故，一切世間天、人、阿修羅等所不能動，一切惡魔伺不得便。是故，須菩提！菩薩摩訶薩欲得阿耨多羅三藐三菩提者，當行是般若波羅蜜多。菩薩摩訶薩行是般若波羅蜜多故，即能圓滿佈施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多。如是圓滿諸波羅蜜多已，即能圓滿一切善法，具足一切方便願力。又，須菩提！菩薩摩訶薩若欲攝諸善巧方便者，當行是般若波羅蜜多。又復當念無盡法，如理出生般若波羅蜜多。菩薩摩訶薩如是行、如是念時，應生如是心：『所有十方無量阿僧祇世界現住說法者，諸佛如來、應供、正等正覺，及諸佛一切智，皆從是般若波羅蜜多生。如諸佛所得法，我悉應得。』須菩提！菩薩摩訶薩行般若波羅蜜多時，於一彈指間能生如是心者，勝餘菩薩摩訶薩于兢伽沙數劫中佈施功德。當知是菩薩摩訶薩已得安住不退轉地，諸佛護念。須菩提！當知菩薩摩訶薩於一彈指間能生如是心者，具足如是一切功德。又菩薩摩訶薩於一日中若過
【現代漢語翻譯】 現代漢語譯本 須菩提問佛說：『世尊！難道只有一個魔生起苦惱嗎？還是說許多惡魔都會感到苦惱呢？』 佛告訴須菩提說：『菩薩摩訶薩（偉大的菩薩）在修行般若波羅蜜多（智慧的完美）時，所有三千大千世界的一切惡魔，都會心生憂愁苦惱，各自都無法安坐在自己的位置上。為什麼呢？因為菩薩摩訶薩修行這般若波羅蜜多，一切世間的天、人、阿修羅（非天神）等都無法動搖他，一切惡魔也找不到機會。因此，須菩提！菩薩摩訶薩想要獲得阿耨多羅三藐三菩提（無上正等正覺），應當修行這般若波羅蜜多。菩薩摩訶薩修行這般若波羅蜜多，就能圓滿佈施波羅蜜多（佈施的完美）、持戒波羅蜜多（持戒的完美）、忍辱波羅蜜多（忍辱的完美）、精進波羅蜜多（精進的完美）、禪定波羅蜜多（禪定的完美）。像這樣圓滿各種波羅蜜多后，就能圓滿一切善法，具足一切方便願力。』 『還有，須菩提！菩薩摩訶薩如果想要攝取各種善巧方便，應當修行這般若波羅蜜多。還要憶念無盡的法，如理地生出般若波羅蜜多。菩薩摩訶薩像這樣修行、像這樣憶念時，應當生起這樣的心念：『所有十方無量阿僧祇（無數）世界現在住世說法的諸佛如來（佛的稱號）、應供（值得供養的）、正等正覺（完全覺悟者），以及諸佛的一切智慧，都是從這般若波羅蜜多產生的。像諸佛所證得的法，我也應當證得。』須菩提！菩薩摩訶薩在修行般若波羅蜜多時，在一彈指間能生起這樣的心念，勝過其他菩薩摩訶薩在恒河沙數劫中佈施的功德。應當知道這位菩薩摩訶薩已經安住于不退轉的地位，受到諸佛的護念。須菩提！應當知道菩薩摩訶薩在一彈指間能生起這樣的心念，就具足了這樣的一切功德。還有，菩薩摩訶薩在一天之中如果超過』
【English Translation】 English version Subhuti said to the Buddha, 'World Honored One! Does only one demon experience suffering, or do many demons all experience suffering?' The Buddha told Subhuti, 'When a Bodhisattva Mahasattva (great Bodhisattva) practices Prajna Paramita (perfection of wisdom), all the evil demons in the entire three thousand great thousand worlds will experience sorrow and suffering, and each will be unable to remain in their seats. Why is this? Because when a Bodhisattva Mahasattva practices this Prajna Paramita, they cannot be moved by all the gods, humans, Asuras (demigods), etc. in the world, and all evil demons cannot find an opportunity. Therefore, Subhuti! If a Bodhisattva Mahasattva wishes to attain Anuttara Samyak Sambodhi (supreme perfect enlightenment), they should practice this Prajna Paramita. When a Bodhisattva Mahasattva practices this Prajna Paramita, they can perfect the Dana Paramita (perfection of giving), Sila Paramita (perfection of morality), Kshanti Paramita (perfection of patience), Virya Paramita (perfection of diligence), and Dhyana Paramita (perfection of meditation). Having perfected these Paramitas, they can perfect all good dharmas and possess all skillful means and vows.' 'Furthermore, Subhuti! If a Bodhisattva Mahasattva wishes to gather all skillful means, they should practice this Prajna Paramita. They should also contemplate the endless Dharma, and from it, give rise to Prajna Paramita in accordance with the truth. When a Bodhisattva Mahasattva practices and contemplates in this way, they should give rise to this thought: 『All the Buddhas Tathagatas (Buddha's title), Arhats (worthy ones), Samyak Sambuddhas (fully enlightened ones), and all the wisdom of the Buddhas, who are currently dwelling and teaching in the immeasurable Asankhya (countless) worlds of the ten directions, all arise from this Prajna Paramita. Just as the Buddhas have attained the Dharma, so too should I attain it.』 Subhuti! If a Bodhisattva Mahasattva, while practicing Prajna Paramita, can give rise to such a thought in the space of a finger snap, it surpasses the merit of other Bodhisattva Mahasattvas who give offerings for as many kalpas (eons) as the sands of the Ganges River. Know that this Bodhisattva Mahasattva has already attained the stage of non-retrogression and is protected by all the Buddhas. Subhuti! Know that a Bodhisattva Mahasattva who can give rise to such a thought in the space of a finger snap possesses all such merits. Furthermore, if a Bodhisattva Mahasattva in one day surpasses』
一日能生如是心者，當知是菩薩摩訶薩諸佛護念，在在所生生諸佛剎，具諸功德諸佛稱讚，於一切處廣為眾生作大利樂。須菩提！菩薩摩訶薩行般若波羅蜜多時，能生如是心，又復念無盡法，如理出生般若波羅蜜多者，譬如香象菩薩，于阿閦如來、應供、正等正覺所行般若波羅蜜多及修梵行，我諸菩薩亦復如是。
隨知品第二十九
「複次，須菩提！菩薩摩訶薩應隨知般若波羅蜜多相。所謂一切法無礙，當知般若波羅蜜多亦如是。一切法無分別，當知般若波羅蜜多亦如是。一切法無壞，當知般若波羅蜜多亦如是。一切法無作相，當知般若波羅蜜多亦如是。一切法無我無表、慧所覺了，當知般若波羅蜜多亦如是。一切法但有假名字，當知般若波羅蜜多亦如是。一切法語言分別，即此語言無所有、不可得，當知般若波羅蜜多亦如是。一切法無說，當知般若波羅蜜多亦如是。色無量，當知般若波羅蜜多亦如是。受、想、行、識無量，當知般若波羅蜜多亦如是。一切法無量，當知般若波羅蜜多亦如是。一切法無相，當知般若波羅蜜多亦如是。一切法是通達相，當知般若波羅蜜多亦如是。一切法自性清凈，當知般若波羅蜜多亦如是。一切法寂默，當知般若波羅蜜多亦如是。一切法無滅同於斷，當知般若波羅蜜多亦如
【現代漢語翻譯】 現代漢語譯本 如果有人能一日之間生起這樣的心，應當知道這位菩薩摩訶薩（偉大的菩薩）受到諸佛的護念，無論轉生到哪個佛剎（佛的國土），都具備各種功德，受到諸佛的稱讚，在一切地方都為眾生帶來巨大的利益和快樂。須菩提！菩薩摩訶薩在修行般若波羅蜜多（以智慧到達彼岸）時，如果能生起這樣的心，又能憶念無盡的佛法，如理如實地生起般若波羅蜜多，就如同香象菩薩在阿閦如來（不動如來）、應供（值得供養者）、正等正覺（完全覺悟者）那裡修行般若波羅蜜多和清凈的梵行一樣，我們這些菩薩也應當如此修行。
隨知品第二十九
『再者，須菩提！菩薩摩訶薩應當隨順了知般若波羅蜜多的實相。所謂一切法沒有障礙，應當知道般若波羅蜜多也是如此。一切法沒有分別，應當知道般若波羅蜜多也是如此。一切法不會壞滅，應當知道般若波羅蜜多也是如此。一切法沒有造作的相狀，應當知道般若波羅蜜多也是如此。一切法無我無表，通過智慧才能覺悟，應當知道般若波羅蜜多也是如此。一切法只是假名，應當知道般若波羅蜜多也是如此。一切法通過語言分別，而這語言本身是空無所有、不可得的，應當知道般若波羅蜜多也是如此。一切法不可言說，應當知道般若波羅蜜多也是如此。色（物質現象）是無量的，應當知道般若波羅蜜多也是如此。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多也是如此。一切法是無量的，應當知道般若波羅蜜多也是如此。一切法沒有相狀，應當知道般若波羅蜜多也是如此。一切法是通達的相狀，應當知道般若波羅蜜多也是如此。一切法自性清凈，應當知道般若波羅蜜多也是如此。一切法寂靜無聲，應當知道般若波羅蜜多也是如此。一切法沒有滅盡，如同斷滅一樣，應當知道般若波羅蜜多也是如此。
【English Translation】 English version If someone can generate such a mind in a single day, know that this Bodhisattva Mahasattva (great Bodhisattva) is protected by all Buddhas. Wherever they are born in any Buddha-land (Buddha's realm), they possess all merits, are praised by all Buddhas, and bring great benefit and joy to all beings everywhere. Subhuti! When a Bodhisattva Mahasattva practices Prajnaparamita (perfection of wisdom), if they can generate such a mind and also contemplate the endless Dharma, and thus rightly give rise to Prajnaparamita, it is like the Bodhisattva Fragrant Elephant who practiced Prajnaparamita and pure conduct under Akshobhya Tathagata (Immovable Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One). We Bodhisattvas should also practice in the same way.
Chapter 29: Following Knowledge
'Furthermore, Subhuti! A Bodhisattva Mahasattva should follow and understand the characteristics of Prajnaparamita. That is, all dharmas are without obstruction; know that Prajnaparamita is also like this. All dharmas are without discrimination; know that Prajnaparamita is also like this. All dharmas are indestructible; know that Prajnaparamita is also like this. All dharmas are without the characteristic of creation; know that Prajnaparamita is also like this. All dharmas are without self and without representation, understood through wisdom; know that Prajnaparamita is also like this. All dharmas are merely provisional names; know that Prajnaparamita is also like this. All dharmas are distinguished by language, and this language itself is empty and unattainable; know that Prajnaparamita is also like this. All dharmas are unspeakable; know that Prajnaparamita is also like this. Form (material phenomena) is immeasurable; know that Prajnaparamita is also like this. Sensation, perception, volition, and consciousness are immeasurable; know that Prajnaparamita is also like this. All dharmas are immeasurable; know that Prajnaparamita is also like this. All dharmas are without characteristics; know that Prajnaparamita is also like this. All dharmas are the characteristic of thorough understanding; know that Prajnaparamita is also like this. All dharmas are pure in their own nature; know that Prajnaparamita is also like this. All dharmas are silent and still; know that Prajnaparamita is also like this. All dharmas are not extinguished as if annihilated; know that Prajnaparamita is also like this.'
是。一切法得涅槃同真如，當知般若波羅蜜多亦如是。一切法無來無去、無生無所生，畢竟生不可得，當知般若波羅蜜多亦如是。一切法無自相無他相，當知般若波羅蜜多亦如是。一切賢聖自性清凈，當知般若波羅蜜多亦如是。一切法舍諸誓願，當知般若波羅蜜多亦如是。一切法無方無處，當知般若波羅蜜多亦如是。何以故？色無方無處自性清凈，當知般若波羅蜜多亦如是。受、想、行、識無方無處自性清凈，當知般若波羅蜜多亦如是。一切法喜樂性，當知般若波羅蜜多亦如是。一切法無染無離染，當知般若波羅蜜多亦如是。一切法非愛非離愛，當知般若波羅蜜多亦如是。色非塵非離塵自性清凈，當知般若波羅蜜多亦如是。受、想、行、識非塵非離塵自性清凈，當知般若波羅蜜多亦如是。一切法無繫著，當知般若波羅蜜多亦如是。菩薩一切法佛智所覺了，當知般若波羅蜜多亦如是。一切法空、無相、無愿，當知般若波羅蜜多亦如是。一切法是大良藥慈心為首，當知般若波羅蜜多亦如是。一切法住慈悲喜捨行，當知般若波羅蜜多亦如是。一切法凈行住離諸過失，當知般若波羅蜜多亦如是。大海無邊，當知般若波羅蜜多亦如是。須彌山莊嚴，當知般若波羅蜜多亦如是。色無邊，當知般若波羅蜜多亦如是。受、想、行、識無
【現代漢語翻譯】 現代漢語譯本 是。一切法（dharma，指宇宙間一切事物和現象）證得涅槃（nirvana，指解脫生死輪迴的境界）時，與真如（tathata，指事物的真實本性）相同，應當知道般若波羅蜜多（prajnaparamita，指通過智慧達到彼岸）也是如此。一切法無來無去，無生無所生，究竟來說，生是不可得的，應當知道般若波羅蜜多也是如此。一切法沒有自性，也沒有他性，應當知道般若波羅蜜多也是如此。一切賢聖（arya，指修行有成就的人）的自性都是清凈的，應當知道般若波羅蜜多也是如此。一切法捨棄所有的誓願，應當知道般若波羅蜜多也是如此。一切法沒有方位，也沒有處所，應當知道般若波羅蜜多也是如此。為什麼呢？因為色（rupa，指物質現象）沒有方位，也沒有處所，其自性是清凈的，應當知道般若波羅蜜多也是如此。受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）沒有方位，也沒有處所，其自性是清凈的，應當知道般若波羅蜜多也是如此。一切法具有喜樂的性質，應當知道般若波羅蜜多也是如此。一切法沒有染污，也沒有脫離染污，應當知道般若波羅蜜多也是如此。一切法不是愛，也不是脫離愛，應當知道般若波羅蜜多也是如此。色不是塵垢，也不是脫離塵垢，其自性是清凈的，應當知道般若波羅蜜多也是如此。受、想、行、識不是塵垢，也不是脫離塵垢，其自性是清凈的，應當知道般若波羅蜜多也是如此。一切法沒有繫縛和執著，應當知道般若波羅蜜多也是如此。菩薩（bodhisattva，指發願要救度眾生的修行者）通過佛智覺悟了一切法，應當知道般若波羅蜜多也是如此。一切法是空（sunyata，指無自性）、無相（animitta，指沒有固定不變的形態）、無愿（apranihita，指沒有追求的目標），應當知道般若波羅蜜多也是如此。一切法是最好的良藥，以慈心為首，應當知道般若波羅蜜多也是如此。一切法安住于慈、悲、喜、舍的修行中，應當知道般若波羅蜜多也是如此。一切法以清凈的行為安住，遠離一切過失，應當知道般若波羅蜜多也是如此。大海是無邊無際的，應當知道般若波羅蜜多也是如此。須彌山（Sumeru，佛教宇宙觀中的中心山）是莊嚴的，應當知道般若波羅蜜多也是如此。色是無邊無際的，應當知道般若波羅蜜多也是如此。受、想、行、識是無
【English Translation】 English version Yes. When all dharmas (all phenomena and things in the universe) attain nirvana (the state of liberation from the cycle of birth and death), they are the same as tathata (the true nature of things), it should be known that prajnaparamita (the perfection of wisdom that leads to the other shore) is also like this. All dharmas have no coming and no going, no birth and no being born, ultimately, birth is unattainable, it should be known that prajnaparamita is also like this. All dharmas have no self-nature and no other-nature, it should be known that prajnaparamita is also like this. The self-nature of all aryas (noble ones who have achieved spiritual attainments) is pure, it should be known that prajnaparamita is also like this. All dharmas abandon all vows, it should be known that prajnaparamita is also like this. All dharmas have no direction and no place, it should be known that prajnaparamita is also like this. Why? Because rupa (material form) has no direction and no place, its self-nature is pure, it should be known that prajnaparamita is also like this. Vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) have no direction and no place, their self-nature is pure, it should be known that prajnaparamita is also like this. All dharmas have the nature of joy and happiness, it should be known that prajnaparamita is also like this. All dharmas have no defilement and no detachment from defilement, it should be known that prajnaparamita is also like this. All dharmas are neither love nor detachment from love, it should be known that prajnaparamita is also like this. Rupa is neither dust nor detachment from dust, its self-nature is pure, it should be known that prajnaparamita is also like this. Vedana, samjna, samskara, and vijnana are neither dust nor detachment from dust, their self-nature is pure, it should be known that prajnaparamita is also like this. All dharmas have no bondage and no attachment, it should be known that prajnaparamita is also like this. Bodhisattvas (beings who aspire to attain Buddhahood for the benefit of all beings) realize all dharmas through the wisdom of the Buddha, it should be known that prajnaparamita is also like this. All dharmas are sunyata (emptiness), animitta (signlessness), and apranihita (wishlessness), it should be known that prajnaparamita is also like this. All dharmas are the best medicine, with loving-kindness as the foremost, it should be known that prajnaparamita is also like this. All dharmas abide in the practice of loving-kindness, compassion, joy, and equanimity, it should be known that prajnaparamita is also like this. All dharmas abide in pure conduct, free from all faults, it should be known that prajnaparamita is also like this. The great ocean is boundless, it should be known that prajnaparamita is also like this. Mount Sumeru (the central mountain in Buddhist cosmology) is magnificent, it should be known that prajnaparamita is also like this. Rupa is boundless, it should be known that prajnaparamita is also like this. Vedana, samjna, samskara, and vijnana are
邊，當知般若波羅蜜多亦如是。日輪光明照耀無邊，當知般若波羅蜜多亦如是。一切音聲無邊，當知般若波羅蜜多亦如是。集一切佛法無邊，當知般若波羅蜜多亦如是。一切眾生界福智生無邊，當知般若波羅蜜多亦如是。地界無邊，當知般若波羅蜜多亦如是。水界、火界、風界、空界、識界無邊，當知般若波羅蜜多亦如是。善不善法無邊，當知般若波羅蜜多亦如是。一切佛法藏無邊，當知般若波羅蜜多亦如是。一切法無邊，當知般若波羅蜜多亦如是。空性無邊，當知般若波羅蜜多亦如是。心心所法無邊，當知般若波羅蜜多亦如是。心所行無邊，當知般若波羅蜜多亦如是。集一切法無量，當知般若波羅蜜多亦如是。一切法三摩地無量、不可得，當知般若波羅蜜多亦如是。善不善法無量，當知般若波羅蜜多亦如是。一切法如師子吼，當知般若波羅蜜多亦如是。一切法不可壞，當知般若波羅蜜多亦如是。何以故？色如大海，受、想、行、識如大海。色如須彌山莊嚴，受、想、行、識如須彌山莊嚴。色如日輪光明照耀無邊，受、想、行、識如日輪光明照耀無邊。色如一切音聲無邊，受、想、行、識如一切音聲無邊。色如集一切佛法無邊，受、想、行、識如集一切佛法無邊。色如眾生界無邊，受、想、行、識如眾生界無邊。色如
【現代漢語翻譯】 現代漢語譯本 邊際，應當知道般若波羅蜜多（prajnaparamita，智慧的完美）也是如此。如同太陽的光輝照耀無邊，應當知道般若波羅蜜多也是如此。一切聲音無邊，應當知道般若波羅蜜多也是如此。彙集一切佛法無邊，應當知道般若波羅蜜多也是如此。一切眾生界所產生的福德和智慧無邊，應當知道般若波羅蜜多也是如此。地界無邊，應當知道般若波羅蜜多也是如此。水界、火界、風界、空界、識界無邊，應當知道般若波羅蜜多也是如此。善與不善的法無邊，應當知道般若波羅蜜多也是如此。一切佛法寶藏無邊，應當知道般若波羅蜜多也是如此。一切法無邊，應當知道般若波羅蜜多也是如此。空性無邊，應當知道般若波羅蜜多也是如此。心和心所法無邊，應當知道般若波羅蜜多也是如此。心所的活動無邊，應當知道般若波羅蜜多也是如此。彙集一切法無量，應當知道般若波羅蜜多也是如此。一切法的三摩地（samadhi，禪定）無量且不可得，應當知道般若波羅蜜多也是如此。善與不善的法無量，應當知道般若波羅蜜多也是如此。一切法如同獅子吼，應當知道般若波羅蜜多也是如此。一切法不可破壞，應當知道般若波羅蜜多也是如此。為什麼呢？色（rupa，物質）如同大海，受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）也如同大海。色如同須彌山（Sumeru，佛教宇宙觀中的中心山）的莊嚴，受、想、行、識也如同須彌山的莊嚴。色如同太陽的光輝照耀無邊，受、想、行、識也如同太陽的光輝照耀無邊。色如同一切聲音無邊，受、想、行、識也如同一切聲音無邊。色如同彙集一切佛法無邊，受、想、行、識也如同彙集一切佛法無邊。色如同眾生界無邊，受、想、行、識也如同眾生界無邊。色如同
【English Translation】 English version The edge, it should be known that prajnaparamita (the perfection of wisdom) is also like this. Just as the sun's light shines boundlessly, it should be known that prajnaparamita is also like this. All sounds are boundless, it should be known that prajnaparamita is also like this. The collection of all Buddha-dharma is boundless, it should be known that prajnaparamita is also like this. The merit and wisdom arising from all realms of sentient beings are boundless, it should be known that prajnaparamita is also like this. The earth element is boundless, it should be known that prajnaparamita is also like this. The water element, fire element, wind element, space element, and consciousness element are boundless, it should be known that prajnaparamita is also like this. Good and non-good dharmas are boundless, it should be known that prajnaparamita is also like this. All the treasures of Buddha-dharma are boundless, it should be known that prajnaparamita is also like this. All dharmas are boundless, it should be known that prajnaparamita is also like this. Emptiness is boundless, it should be known that prajnaparamita is also like this. Mind and mental factors are boundless, it should be known that prajnaparamita is also like this. The activities of mental factors are boundless, it should be known that prajnaparamita is also like this. The collection of all dharmas is immeasurable, it should be known that prajnaparamita is also like this. The samadhi (meditative absorption) of all dharmas is immeasurable and unattainable, it should be known that prajnaparamita is also like this. Good and non-good dharmas are immeasurable, it should be known that prajnaparamita is also like this. All dharmas are like a lion's roar, it should be known that prajnaparamita is also like this. All dharmas are indestructible, it should be known that prajnaparamita is also like this. Why is that? Rupa (form) is like the great ocean, vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are also like the great ocean. Rupa is like the adornment of Mount Sumeru (the central mountain in Buddhist cosmology), vedana, samjna, samskara, and vijnana are also like the adornment of Mount Sumeru. Rupa is like the sun's light shining boundlessly, vedana, samjna, samskara, and vijnana are also like the sun's light shining boundlessly. Rupa is like all sounds being boundless, vedana, samjna, samskara, and vijnana are also like all sounds being boundless. Rupa is like the collection of all Buddha-dharma being boundless, vedana, samjna, samskara, and vijnana are also like the collection of all Buddha-dharma being boundless. Rupa is like the realm of sentient beings being boundless, vedana, samjna, samskara, and vijnana are also like the realm of sentient beings being boundless. Rupa is like
地界無邊，受、想、行、識如地界無邊。色如水界、火界、風界、空界、識界無邊，受、想、行、識如水界、火界、風界、空界、識界無邊。色離集善相，受、想、行、識離集善相。色離和合相，受、想、行、識離和合相。色如一切法三摩地無邊，受、想、行、識如一切法三摩地無邊。色、色離、色自性、色真如是為佛法，受、想、行、識識離、識自性、識真如是為佛法。色相無邊，受、想、行、識相無邊。色空無邊，受、想、行、識空無邊。色於心心所法無邊，受、想、行、識於心心所法無邊。色於心所行無生，受、想、行、識於心所行無生。色于善不善法中不可得，受、想、行、識于善不善法中不可得。色如師子吼，受、想、行、識如師子吼。色畢竟不可壞，受、想、行、識畢竟不可壞。以如是義故一切法不可壞，般若波羅蜜多亦如是。須菩提！若菩薩摩訶薩，能如是隨知般若波羅蜜多，即于般若波羅蜜多中無所行、無所作、無所證，非思惟觀察籌量可及。遠離一切諂誑作意，遠離一切懈怠作意，遠離一切慳嫉作意，遠離我取作意，遠離自他作意，遠離我想、人想、眾生想等，遠離世間名聞利養，遠離五蓋等法，乃至遠離一切非理作意。須菩提！菩薩摩訶薩若如是行般若波羅蜜多，即于諸法中難得而得，乃能圓滿
【現代漢語翻譯】 現代漢語譯本 地界（指構成物質世界的基本元素）是無邊無際的，受（感受）、想（思維）、行（意志）、識（意識）也如同地界一樣無邊無際。色（物質）如同水界、火界、風界、空界、識界（構成世界的其他基本元素）一樣無邊無際，受、想、行、識也如同水界、火界、風界、空界、識界一樣無邊無際。色遠離了聚集的善的表象，受、想、行、識也遠離了聚集的善的表象。色遠離了和合的表象，受、想、行、識也遠離了和合的表象。色如同一切法的三摩地（禪定）一樣無邊無際，受、想、行、識也如同一切法的三摩地一樣無邊無際。色、色之離、色的自性、色的真如，這些都是佛法；受、想、行、識、識之離、識的自性、識的真如，這些也都是佛法。色的表象是無邊無際的，受、想、行、識的表象也是無邊無際的。色的空性是無邊無際的，受、想、行、識的空性也是無邊無際的。色對於心和心所法（心理活動）是無邊無際的，受、想、行、識對於心和心所法也是無邊無際的。色在心所行（心理活動）中是無生的，受、想、行、識在心所行中也是無生的。色在善與不善的法中是不可得的，受、想、行、識在善與不善的法中也是不可得的。色如同獅子吼一樣，受、想、行、識也如同獅子吼一樣。色畢竟是不可毀壞的，受、想、行、識畢竟也是不可毀壞的。因為這樣的道理，一切法都是不可毀壞的，般若波羅蜜多（智慧的完美）也是如此。須菩提！如果菩薩摩訶薩（偉大的菩薩）能夠這樣隨順地瞭解般若波羅蜜多，那麼他在般若波羅蜜多中就無所行、無所作、無所證，不是通過思惟觀察和籌量可以達到的。他遠離一切諂媚欺詐的意念，遠離一切懈怠的意念，遠離一切慳吝嫉妒的意念，遠離執著於我的意念，遠離執著于自己和他人的意念，遠離我相、人相、眾生相等意念，遠離世間的名聞利養，遠離五蓋（貪慾、嗔恚、睡眠、掉悔、疑）等法，乃至遠離一切不合理的意念。須菩提！菩薩摩訶薩如果這樣修行般若波羅蜜多，就能在諸法中難得而得，最終能夠圓滿。
【English Translation】 English version The earth element (referring to the basic elements constituting the material world) is boundless, and so are feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Form (rupa) is boundless like the water element, fire element, wind element, space element, and consciousness element (other basic elements of the world), and so are feeling, perception, mental formations, and consciousness. Form is separate from the appearance of accumulated goodness, and so are feeling, perception, mental formations, and consciousness. Form is separate from the appearance of combination, and so are feeling, perception, mental formations, and consciousness. Form is boundless like the samadhi (meditative absorption) of all dharmas, and so are feeling, perception, mental formations, and consciousness. Form, the separation from form, the self-nature of form, and the suchness of form, these are the Buddha's teachings; feeling, perception, mental formations, consciousness, the separation from consciousness, the self-nature of consciousness, and the suchness of consciousness, these are also the Buddha's teachings. The appearance of form is boundless, and so is the appearance of feeling, perception, mental formations, and consciousness. The emptiness of form is boundless, and so is the emptiness of feeling, perception, mental formations, and consciousness. Form is boundless in relation to mind and mental factors (psychological activities), and so are feeling, perception, mental formations, and consciousness. Form is unarisen in mental activities, and so are feeling, perception, mental formations, and consciousness. Form is unattainable in good and bad dharmas, and so are feeling, perception, mental formations, and consciousness. Form is like a lion's roar, and so are feeling, perception, mental formations, and consciousness. Form is ultimately indestructible, and so are feeling, perception, mental formations, and consciousness. Because of this reason, all dharmas are indestructible, and so is Prajnaparamita (the perfection of wisdom). Subhuti! If a Bodhisattva Mahasattva (a great Bodhisattva) can thus understand Prajnaparamita, then in Prajnaparamita, he has no action, no doing, and no attainment, which cannot be reached through thinking, observing, and measuring. He is far from all flattering and deceitful intentions, far from all lazy intentions, far from all stingy and jealous intentions, far from the intention of clinging to self, far from the intention of clinging to self and others, far from the intention of self-image, person-image, sentient being-image, etc., far from worldly fame and gain, far from the five hindrances (desire, anger, sleepiness, restlessness, doubt), and even far from all unreasonable intentions. Subhuti! If a Bodhisattva Mahasattva practices Prajnaparamita in this way, he will attain what is difficult to attain among all dharmas, and will eventually be able to perfect it.
一切功德，生諸佛剎成無上智。◎
◎常啼菩薩品第三十之一
「複次，須菩提！諸菩薩摩訶薩欲求般若波羅蜜多者，當如常啼菩薩摩訶薩往昔于雷吼音王如來、應供、正等正覺法中修習梵行，勤求般若波羅蜜多。」
須菩提白佛言：「世尊！常啼菩薩摩訶薩作何方便而能求是般若波羅蜜多？」
佛告須菩提言：「汝今當知，常啼菩薩摩訶薩往昔求般若波羅蜜多時，不怖時長、不念世事、不惜身命、不樂世間名聞利養，于諸世間不生依著，但一心念求般若波羅蜜多，即于林中思惟方便。爾時，空中有聲作如是言：『善男子！汝可東行求是般若波羅蜜多。汝當往時，若身若心勿生疲倦，勿念睡眠、勿念飲食、勿念晝夜、勿念寒熱，勿念一切違礙等事。又復勿念內法外法、勿念於前亦勿念后、勿念四方四維上下。又復行時不得左右顧視，但一心念般若波羅蜜多。如是念時不應動色，不應動受、想、行、識。若動五蘊即不行佛法，是行生死行。若行生死行，即不行般若波羅蜜多，即不成就般若波羅蜜多。是故汝今離如是相，但一心求。』
「須菩提！爾時常啼菩薩摩訶薩聞是空中聲已，即答空中聲言：『我今如所教行。何以故？我欲為一切眾生作大光明，欲集一切佛法故。』時空中聲即復贊
【現代漢語翻譯】 現代漢語譯本：一切功德，能使菩薩在諸佛的凈土中成就無上的智慧。
常啼菩薩品第三十之一
佛陀又對須菩提說：『須菩提，那些想要追求般若波羅蜜多（paramita，意為「到彼岸」）的菩薩摩訶薩（bodhisattva mahasattva，意為「偉大的菩薩」）們，應當學習常啼菩薩摩訶薩過去在雷吼音王如來（Tathagata，意為「如來」）、應供（Arhat，意為「阿羅漢」）、正等正覺（Samyaksambuddha，意為「正等覺者」）的教法中，如何修行梵行（brahmacarya，意為「清凈行」），精勤地追求般若波羅蜜多。』
須菩提問佛陀說：『世尊，常啼菩薩摩訶薩是如何通過什麼方法來求得這般若波羅蜜多的呢？』
佛陀告訴須菩提說：『你現在應當知道，常啼菩薩摩訶薩過去在求般若波羅蜜多時，不畏懼時間漫長，不掛念世俗之事，不吝惜自己的身命，不貪圖世間的名聲和利益，對於世間的一切都不產生執著，只一心想著求得般若波羅蜜多，就在林中思考求得般若波羅蜜多的方法。當時，空中有一個聲音這樣說：『善男子，你可以向東方去尋求這般若波羅蜜多。當你前往時，無論身體還是內心都不要感到疲倦，不要想著睡覺，不要想著飲食，不要想著白天黑夜，不要想著寒冷炎熱，不要想著一切阻礙的事情。而且不要想著內在的法和外在的法，不要想著前面，也不要想著後面，不要想著四方四維上下。而且在行走時，不要左顧右盼，只一心想著般若波羅蜜多。這樣想的時候，不應該動搖色（rupa，意為「物質」），不應該動搖受（vedana，意為「感受」）、想（samjna，意為「知覺」）、行（samskara，意為「意志」）、識（vijnana，意為「意識」）。如果動搖了五蘊（skandha，意為「五蘊」），就不是在修行佛法，而是在修行生死之法。如果修行生死之法，就不是在修行般若波羅蜜多，就不能成就般若波羅蜜多。所以你現在要離開這些相，只一心求取。』
『須菩提，當時常啼菩薩摩訶薩聽到空中的聲音后，就回答空中的聲音說：『我現在會按照你所教導的去做。為什麼呢？因為我想要為一切眾生帶來大光明，想要集聚一切佛法。』當時空中的聲音又讚歎說：
【English Translation】 English version: All merits lead to the attainment of unsurpassed wisdom in the Buddha-lands.
Chapter 30, Part 1: The Bodhisattva Sadāprarudita
Furthermore, Subhuti, those Bodhisattva Mahasattvas who wish to seek Prajnaparamita (perfection of wisdom) should emulate the Bodhisattva Mahasattva Sadāprarudita, who in the past, under the Dharma of the Tathagata (Thus Come One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One) named Thunderous Sound King, practiced the Brahmacarya (holy life) and diligently sought Prajnaparamita.
Subhuti asked the Buddha, 'World Honored One, by what means did the Bodhisattva Mahasattva Sadāprarudita seek this Prajnaparamita?'
The Buddha said to Subhuti, 'You should know that when the Bodhisattva Mahasattva Sadāprarudita sought Prajnaparamita in the past, he was not afraid of the length of time, did not think of worldly matters, did not cherish his life, did not desire worldly fame and gain, and did not become attached to anything in the world. He only focused his mind on seeking Prajnaparamita and contemplated the means in the forest. At that time, a voice in the sky said, 'Good man, you should go east to seek this Prajnaparamita. When you go, do not let your body or mind become weary, do not think of sleep, do not think of food, do not think of day or night, do not think of cold or heat, and do not think of any obstacles. Furthermore, do not think of inner or outer dharmas, do not think of the past or the future, and do not think of the four directions, the four intermediate directions, or above and below. Also, when walking, do not look left or right, but only focus your mind on Prajnaparamita. When thinking in this way, you should not move the rupa (form), you should not move vedana (feeling), samjna (perception), samskara (mental formations), or vijnana (consciousness). If you move the five skandhas (aggregates), you are not practicing the Buddha's Dharma, but the practice of birth and death. If you practice the path of birth and death, you are not practicing Prajnaparamita, and you will not achieve Prajnaparamita. Therefore, you should now abandon these characteristics and seek with a single mind.'
'Subhuti, at that time, when the Bodhisattva Mahasattva Sadāprarudita heard the voice in the sky, he replied to the voice in the sky, 'I will now act as you have taught. Why? Because I wish to bring great light to all sentient beings and gather all the Buddha's teachings.' Then the voice in the sky praised him again:
言：『善哉，善哉！善男子！汝若東行求是般若波羅蜜多時，應信解一切法空、無相、無愿，當離諸相，遠離我見、人見、眾生等見，遠離惡知識、親近善知識，隨所親近，應當尊重恭敬供養。善知識者，能為汝說一切法空、無相、無愿、無生、無滅、無性。汝若生如是尊重恭敬供養心者，應當不久得聞般若波羅蜜多。若於經卷中聞，若於法師所聞，汝隨所聞般若波羅蜜多處，當生大師想，尊重恭敬承事供養，是即知恩為報恩者。應作是念：「此即是我真善知識。我聞此般若波羅蜜多故，不退轉于阿耨多羅三藐三菩提，得近阿耨多羅三藐三菩提，不離如來、應供、正等正覺，生諸佛剎不生無佛剎中，遠離諸難不生難處。」善男子！汝應為求如是功德利故隨從法師，不應為世間財利名譽故隨從法師。又復以重法心故，於法師所尊重恭敬，承事供養如大師想。常應覺知所有魔事，或時惡魔有因緣故，于說法者以好上妙色聲香味觸而為供養。彼說法者以方便力故受是五欲，汝于爾時不應生起不清凈心而為障礙，但作是念：「我無如是方便力故，而說法師為欲利樂一切眾生令種善根故，雖受是五欲，于菩薩摩訶薩無有少法可為障礙。」善男子！汝于爾時應當安住諸法實相。何等名為諸法實相？所謂一切法無染無凈。何以故？一
切法自性空故，是中無我、無人、無眾生、無壽者，一切法如夢、如幻、如影、如響，如是名為諸法實相。汝若如是安住，即不久得聞般若波羅蜜多。善男子！又復應當覺知魔事，或時魔因緣故，令說法者于聽法者心生嫌惡。汝于爾時為求法故，不應暫起諸違礙想，于其法師益加尊重愛樂恭敬。汝當不久得聞般若波羅蜜多。』
「爾時，常啼菩薩摩訶薩聞空中聲為教示已，即隨所教東行求般若波羅蜜多。東行未久即作是念：『我于曏者云何不能問空中聲，東行遠近至何方處？從誰得聞般若波羅蜜多？』作是念已，憂愁啼泣，即于彼住，復作念言：『我住於此一日二日乃至七日，若身若心無疲倦想，不念睡眠、不念飲食、不念寒熱、不念晝夜，但一心念般若波羅蜜多。』譬如有人唯生一子，愛念甚重而忽喪歿，是時父母無復余念，唯大苦惱憂愁啼泣。須菩提！常啼菩薩摩訶薩亦復如是，當於爾時無復余念，但念何時於何方處，從誰得聞般若波羅蜜多？」◎
佛說佛母出生三法藏般若波羅蜜多經卷第二十三 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二十四
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉
【現代漢語翻譯】 現代漢語譯本：因為一切法的自性本空，所以其中沒有我、沒有人、沒有眾生、沒有壽命的概念。一切法都像夢、像幻影、像影子、像回聲一樣虛幻不實，這就是所謂的諸法實相。如果你能這樣安住于空性，很快就能聽聞到般若波羅蜜多（prajnaparamita，智慧到彼岸）。善男子！你還應當覺知魔的干擾，有時魔會使說法的人對聽法的人心生厭惡。這時，爲了求法，你不應該產生任何牴觸的想法，反而應該更加尊重、愛戴和恭敬你的法師。這樣，你很快就能聽聞到般若波羅蜜多。 當時，常啼菩薩摩訶薩（Sadaprarudita Bodhisattva，常啼菩薩）聽到空中的聲音教導后，就按照指示向東去尋求般若波羅蜜多。向東走了一段時間后，他心想：『我剛才為什麼沒有問空中的聲音，要向東走多遠才能到達？從哪裡才能聽到般若波羅蜜多？』想到這裡，他憂愁地哭了起來，就停留在那裡。他又想：『我就在這裡住上一天兩天，甚至七天，無論身體還是心裡都不感到疲倦，不思睡眠、不思飲食、不思寒冷炎熱、不思白天黑夜，只一心想著般若波羅蜜多。』就像有人只有一個兒子，非常愛他，卻突然失去了他，這時父母心中再無其他念頭，只有巨大的悲傷和憂愁的哭泣。須菩提（Subhuti，須菩提）！常啼菩薩摩訶薩也是這樣，那時他心中再無其他念頭，只想著何時、在何處、從誰那裡才能聽到般若波羅蜜多？」
【English Translation】 English version: Because the self-nature of all dharmas is empty, there is no self, no person, no sentient being, and no life span within them. All dharmas are like dreams, illusions, shadows, and echoes, thus they are called the true nature of all dharmas. If you abide in this way, you will soon hear the Prajnaparamita (prajnaparamita, perfection of wisdom). Good man! You should also be aware of the works of Mara (demon), for sometimes Mara may cause the speaker to feel aversion towards the listeners. At that time, for the sake of seeking the Dharma, you should not have any thoughts of resistance, but rather you should increase your respect, love, and reverence for your Dharma teacher. In this way, you will soon hear the Prajnaparamita. At that time, Sadaprarudita Bodhisattva (Sadaprarudita Bodhisattva, the Ever-Weeping Bodhisattva), having heard the voice from the sky instructing him, followed the instructions and went east to seek the Prajnaparamita. After walking east for some time, he thought: 'Why didn't I ask the voice from the sky how far east I should go? From whom will I hear the Prajnaparamita?' Having thought this, he wept with sorrow and stopped there. He then thought: 'I will stay here for one day, two days, or even seven days, without feeling tired in body or mind, without thinking of sleep, without thinking of food, without thinking of cold or heat, without thinking of day or night, but only thinking of the Prajnaparamita.' It is like a person who has only one son, loves him very much, but suddenly loses him. At that time, the parents have no other thoughts, only great sorrow and weeping. Subhuti (Subhuti, one of the Buddha's disciples)! Sadaprarudita Bodhisattva was also like this. At that time, he had no other thoughts, but only thought about when, where, and from whom he could hear the Prajnaparamita?
詔譯◎常啼菩薩品第三十之二
爾時，佛告須菩提：「彼常啼菩薩摩訶薩，如是憂愁啼泣時，忽然見有如來形像住立其前，作是贊言：『善哉，善哉！善男子！諸佛如來、應供、正等正覺本行菩薩道時求般若波羅蜜多，亦如汝今如是勤求等無有異。是故汝應益加精進勇猛堅固，從此東行五百由旬，有一大城名曰眾香，其城七重——七重垣墻縱廣十二由旬，廣博清凈妙好殊麗，人民熾盛安隱豐樂，有五百街道處處連線，橋津平正人所愛樂——其七重城七寶嚴飾，一一城上皆以閻浮檀金而為樓閣，七寶行樹周匝圍繞，復有七多羅樹。彼七寶行樹，各有種種寶華寶果，一一樹間眾寶間錯，有諸寶網互映交絡，彌覆城上垂諸寶鈴，風吹鈴聲甚可愛樂，如五種樂巧出音聲，清妙和雅聞者適悅。其城四邊，流泉浴池清凈具足，中有諸船七寶裝鉸，池水自然冷暖調適人所愛樂。是諸池中有眾色華，所謂優缽羅華、俱母陀華、奔拏利迦華等，及餘種種妙色香華，乃至三千大千世界所有一切諸妙華等，皆悉具足。其城四邊有五百園，一一園中有五百池，其池縱廣一俱盧舍，彼一一池七寶裝鉸甚可愛樂。是諸池中亦有種種妙色香華，所謂優缽羅華、俱母陀華、奔拏利迦華等，是一一華大如車輪，青色青光，黃色黃光，赤色赤光，白色
【現代漢語翻譯】 現代漢語譯本 那時，佛陀告訴須菩提：『那位常啼菩薩摩訶薩，在如此憂愁啼哭的時候，忽然看見一個如來的形像站立在他面前，讚歎說道：』善哉，善哉！善男子！諸佛如來、應供、正等正覺在過去修行菩薩道時，求取般若波羅蜜多，也像你現在這樣勤奮求取，沒有絲毫差別。因此，你應該更加精進、勇猛、堅定。從這裡向東走五百由旬，有一座大城，名叫眾香。這座城有七重城墻——七重城墻縱橫十二由旬，寬廣、清凈、美妙、殊勝，人民興盛、安穩、富足、快樂。有五百條街道處處相連，橋樑渡口平坦正直，人們都喜歡。這七重城墻都用七寶裝飾，每一重城墻上都用閻浮檀金建造樓閣，七寶行樹環繞四周，還有七重多羅樹。那些七寶行樹，各有各種寶花寶果，每一棵樹之間都鑲嵌著各種寶物，有各種寶網互相映照交錯，覆蓋在城上，垂掛著各種寶鈴，風吹動時發出非常悅耳的聲音，如同五種樂器巧妙地發出聲音，清澈美妙，和諧優雅，聽的人感到舒適愉悅。城的四邊，有泉水和浴池，清凈完備，其中有各種用七寶裝飾的船隻，池水自然冷暖適宜，人們都喜歡。這些池塘中有各種顏色的花，如優缽羅花（青蓮花）、俱母陀花（白蓮花）、奔拏利迦花（紅蓮花）等，以及其他各種美妙的香花，乃至三千大千世界所有一切美妙的花，都應有盡有。城的四邊有五百個園林，每一個園林中有五百個池塘，每個池塘縱橫一俱盧舍，這些池塘都用七寶裝飾，非常可愛。這些池塘中也有各種美妙的香花，如優缽羅花、俱母陀花、奔拏利迦花等，每一朵花都大如車輪，青色的花發出青色的光，黃色的花發出黃色的光，紅色的花發出紅色的光，白色的花發出白色的光。』
【English Translation】 English version At that time, the Buddha said to Subhuti: 'That Bodhisattva Mahasattva, Sadāprarudita, while grieving and weeping like this, suddenly saw a Tathagata's image standing before him, and praised him, saying: 'Excellent, excellent! Good man! When the Buddhas, Tathagatas, Arhats, Samyaksaṃbuddhas were practicing the Bodhisattva path in the past, they sought Prajñāpāramitā just as diligently as you are seeking it now, without any difference. Therefore, you should be even more diligent, courageous, and steadfast. From here, go east for five hundred yojanas, and there is a great city named Sarvagandha. This city has seven layers of walls—the seven layers of walls are twelve yojanas in length and breadth, wide, pure, beautiful, and magnificent. The people are prosperous, peaceful, wealthy, and happy. There are five hundred streets connected everywhere, and the bridges and ferries are flat and straight, which people love. These seven layers of walls are all decorated with seven treasures. On each layer of the wall, there are pavilions built with Jambudvipa gold. Seven rows of trees surround the city, and there are also seven rows of Tala trees. Those seven rows of trees each have various precious flowers and fruits. Between each tree, various treasures are inlaid. There are various precious nets that reflect and intertwine with each other, covering the city and hanging various precious bells. When the wind blows, they make a very pleasant sound, like the skillful sounds of five kinds of musical instruments, clear, beautiful, harmonious, and elegant, which makes the listeners feel comfortable and joyful. On the four sides of the city, there are springs and bathing pools, pure and complete. In them, there are various boats decorated with seven treasures. The pool water is naturally warm and cool, which people love. In these pools, there are flowers of various colors, such as Utpala flowers (blue lotuses), Kumuda flowers (white lotuses), Pundarika flowers (red lotuses), and other various beautiful and fragrant flowers. Even all the beautiful flowers in the three thousand great thousand worlds are all present. On the four sides of the city, there are five hundred gardens, and in each garden, there are five hundred ponds. Each pond is one krosa in length and breadth. These ponds are all decorated with seven treasures and are very lovely. In these ponds, there are also various beautiful and fragrant flowers, such as Utpala flowers, Kumuda flowers, Pundarika flowers, etc. Each flower is as large as a chariot wheel. The blue flowers emit blue light, the yellow flowers emit yellow light, the red flowers emit red light, and the white flowers emit white light.'
白光。一一池中復有白鶴、鳧、雁、鴛鴦等種種異鳥游集其上。是諸園林浴池，城中人民自在游適無所繫屬，但以眾生先業所感。彼諸眾生於長夜中，修行般若波羅蜜多，清凈信解甚深法門故，獲如是最勝果報。善男子！彼眾香城中有大高臺，法上菩薩摩訶薩所止宮舍在於其上。其臺份量縱廣正等各一由旬，七重垣墻七寶莊嚴殊特妙好，七重行樹周匝圍繞，復有七多羅樹。于其宮中有四大園，一名常喜，二名無憂，三名適悅，四名華莊嚴。一一園中有八大池，一名賢，二名賢上，三名歡喜，四名喜上，五名安樂，六名妙樂，七名決定，八名阿嚩訶。彼一一池四邊皆以四寶莊嚴，東黃金寶，南白銀寶，西吠琉璃寶，北頗胝迦寶，玟瑰為底金沙布上。一一池側有八梯陛七寶莊嚴，以眾寶物而為層級，其層級間有閻浮檀金芭蕉行樹。彼諸池中亦有種種妙色香華，所謂優缽羅華、俱母陀華、奔拏利迦華等，亦復有諸白鶴、鳧、雁、鴛鴦等種種異鳥游集其上。彼一一池四邊各有妙香華樹，香如栴檀，色味具足，風吹其華墮池水中。而彼宮舍園林池沼如是嚴飾，法上菩薩摩訶薩處其宮內，與六萬八千婇女眷屬俱，于如是等園林池沼遊玩適悅，五欲娛樂嬉戲自在。眾香城中所有人民若男若女，亦復皆入常喜等園、賢等諸池遊戲娛樂。
彼法上菩薩摩訶薩既娛樂已，于自宮內日三時中，說般若波羅蜜多。又復眾香城中一切人民，于其城內多人聚處，為法上菩薩摩訶薩敷大法座——其座四足，黃金、白銀、吠琉璃、頗胝迦四寶所成，復有種種真珠、瓔珞而為裝鉸，座高半俱盧舍，于其座上敷以茵褥及憍尸迦衣，上妙細㲲種種嚴飾，于座周匝散五色華，燒眾妙香，嚴好殊特清凈可愛——法上菩薩摩訶薩處其法座，天人四眾集會一處恭敬圍繞，以重法故，各各燒香散華供養法上菩薩摩訶薩。是時，菩薩廣為一切天、人四眾，宣說般若波羅蜜多。隨應說已，中有受持者、有讀誦者、有思惟者、有書寫者、有如說行者、有不退轉于阿耨多羅三藐三菩提者。善男子！彼法上菩薩摩訶薩說法會中有如是等功德利益，是故汝今宜應東行往彼法上菩薩摩訶薩所，汝當從彼得聞般若波羅蜜多，而彼菩薩摩訶薩能以此法為汝示教利喜。汝今東行勿計晝夜，勇猛精進一心勤求，即當不久決定得聞般若波羅蜜多。』
「爾時，常啼菩薩摩訶薩聞是說已，心生歡喜適悅慶快。譬如有人為箭所中苦痛斯甚，是人爾時無復余念，但念何時得大良藥而為救療，使我得脫如是苦惱。須菩提！常啼菩薩摩訶薩，亦復如是而無餘念，但念何時得瞻禮親近法上菩薩摩訶薩？從彼得聞般若波
【現代漢語翻譯】 現代漢語譯本 那位法上菩薩摩訶薩在享樂之後，每天在自己的宮殿里三次宣講般若波羅蜜多（智慧到彼岸）。此外，眾香城中的所有人民，在城內多人聚集的地方，為法上菩薩摩訶薩鋪設大法座——這個座子的四足由黃金、白銀、吠琉璃（一種寶石）、頗胝迦（水晶）四種寶物製成，還用各種珍珠和瓔珞裝飾，座高半俱盧舍（古印度長度單位），座上鋪著茵褥和憍尸迦（一種絲織品）衣，用上等的細毛織物裝飾，座子周圍散佈著五色鮮花，焚燒各種奇妙的香，莊嚴美好，清凈可愛——法上菩薩摩訶薩坐在法座上，天人四眾（天眾、人眾、比丘、比丘尼）恭敬地圍繞著他，因為重視佛法，各自焚香散花供養法上菩薩摩訶薩。這時，菩薩向一切天、人四眾廣泛宣講般若波羅蜜多。隨其根性宣講之後，其中有人受持、有人讀誦、有人思惟、有人書寫、有人如教奉行、有人不退轉于阿耨多羅三藐三菩提（無上正等正覺）。善男子！那位法上菩薩摩訶薩的說法會中有如此的功德利益，所以你現在應該向東去往那位法上菩薩摩訶薩所在之處，你將從他那裡聽到般若波羅蜜多，而且那位菩薩摩訶薩能用此法為你開示教導，使你歡喜。你現在向東去，不要計較白天黑夜，勇猛精進，一心勤求，很快就能決定聽到般若波羅蜜多。 「那時，常啼菩薩摩訶薩聽到這些話后，心中歡喜，感到非常快樂。譬如有人被箭射中，痛苦至極，這時他沒有其他念頭，只想著何時能得到良藥來救治，使自己脫離這樣的痛苦。須菩提！常啼菩薩摩訶薩也是如此，沒有其他念頭，只想著何時能瞻仰親近法上菩薩摩訶薩？從他那裡聽到般若波羅蜜多。
【English Translation】 English version That Dharmodgata Bodhisattva Mahasattva, having enjoyed himself, three times a day in his own palace, expounds the Prajnaparamita (Perfection of Wisdom). Moreover, all the people in the city of Many Fragrances, in places where many people gather within the city, set up a great Dharma seat for Dharmodgata Bodhisattva Mahasattva—the four legs of this seat are made of four treasures: gold, silver, vaiḍūrya (a type of gemstone), and sphatika (crystal), and it is also adorned with various pearls and necklaces. The seat is half a krosha (an ancient Indian unit of length) high, and on it are spread cushions and kausheya (a type of silk) cloth, decorated with the finest wool fabrics. Around the seat are scattered five-colored flowers, and various wonderful incenses are burned, making it exceptionally beautiful, pure, and lovely—Dharmodgata Bodhisattva Mahasattva sits on this Dharma seat, and the four assemblies of gods and humans (gods, humans, monks, and nuns) respectfully surround him. Because of their reverence for the Dharma, they each burn incense and scatter flowers to make offerings to Dharmodgata Bodhisattva Mahasattva. At this time, the Bodhisattva widely expounds the Prajnaparamita to all the four assemblies of gods and humans. After expounding according to their capacities, some among them uphold it, some recite it, some contemplate it, some write it down, some practice it as taught, and some do not regress from Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Good man! There are such merits and benefits in the Dharma assembly of that Dharmodgata Bodhisattva Mahasattva, therefore you should now go east to where that Dharmodgata Bodhisattva Mahasattva is. You will hear the Prajnaparamita from him, and that Bodhisattva Mahasattva can use this Dharma to instruct and delight you. Now, as you go east, do not count day or night, be courageous and diligent, and seek with a single mind, and soon you will surely hear the Prajnaparamita. 「At that time, Sadaprarudita Bodhisattva Mahasattva, having heard these words, felt joy and great happiness. It is like a person who has been struck by an arrow and is in extreme pain; at that time, he has no other thought but to think of when he can obtain a great medicine to cure him and free him from such suffering. Subhuti! Sadaprarudita Bodhisattva Mahasattva was also like this, having no other thought but to think of when he could behold and draw near to Dharmodgata Bodhisattva Mahasattva? And hear the Prajnaparamita from him.
羅蜜多。即於是處一心諦想法上菩薩摩訶薩，思惟般若波羅蜜多。常啼菩薩摩訶薩作是思惟時，於一切法中生無所依想，得入無量無數三摩地門，所謂：觀一切法自性三摩地，一切法自性無所得三摩地，一切法自性智生三摩地，破一切法無明三摩地，一切法不壞見三摩地，一切法作光明三摩地，一切法離癡瞑三摩地，破一切法無智三摩地，一切法離闇三摩地，一切法相不可得三摩地，散華三摩地，一切法無我相三摩地，離幻三摩地，如映象出生三摩地，一切眾生語言三摩地，離塵三摩地，一切眾生歡喜三摩地，隨一切眾生善巧語言三摩地，種種語言文字章句出生三摩地，無畏三摩地，自性三摩地，離障得解脫三摩地，無染三摩地，名句文莊嚴三摩地，等觀一切法三摩地，一切法離境界相三摩地，一切法無礙際三摩地，如虛空三摩地，金剛喻三摩地，清凈相王三摩地，無負三摩地，得勝三摩地，不退觀三摩地，法界決定三摩地，法界寂靜三摩地，安隱三摩地，師子吼三摩地，勝一切眾生三摩地，離垢三摩地，清凈三摩地，蓮華莊嚴三摩地，斷愛三摩地，隨一切堅固三摩地，一切法最上三摩地，得神通力無所畏三摩地，一切法通達三摩地，壞一切法印三摩地，一切法無差別見三摩地，離一切見三摩地，大法光明三摩地，一
切法離相三摩地，解脫一切著三摩地，一切法無懈三摩地，甚深法光明三摩地，等高三摩地，不可奪三摩地，破魔境界三摩地，三界最勝三摩地，光明門三摩地，見一切如來三摩地。
「須菩提！彼常啼菩薩摩訶薩得入如是等諸三摩地門，於三摩地中見十方無量阿僧祇世界諸佛如來，各各為諸菩薩摩訶薩，說般若波羅蜜多。是諸如來皆悉安慰讚歎常啼菩薩摩訶薩言：『善哉，善哉！善男子！汝能勤求般若波羅蜜多。我等本行菩薩道時求般若波羅蜜多，亦如汝今得是諸三摩地等無有異。汝今得是諸三摩地已，而能通達般若波羅蜜多，方便安住不退轉法。我等得是諸三摩地已，即得阿耨多羅三藐三菩提。我等於諸三摩地中，觀察自性無法可見。從諸三摩地出已，於一切法生無住想。善男子！無住法者是謂般若波羅蜜多。我等於是無住法中，得金色身種種光明，三十二大人相、八十種隨形好皆悉具足，得不思議佛無上智、佛無上慧，成就一切佛法功德，到一切法彼岸。善男子！如是功德，諸佛如來猶尚不能稱量讚歎說其邊際，何況聲聞、緣覺？是故汝今於是法中，益加恭敬尊重愛樂精進勤求，以是義故阿耨多羅三藐三菩提不為難得。又，善男子！汝今宜應于善知識極生恭敬尊重愛樂。何以故？菩薩摩訶薩為善知識所護
【現代漢語翻譯】 現代漢語譯本 斷除一切執著的三摩地（Samadhi，禪定），解脫一切執著的三摩地，對一切法無所懈怠的三摩地，甚深法光明的的三摩地，平等高上的三摩地，不可被奪走的三摩地，破除魔境的三摩地，三界中最殊勝的三摩地，光明之門的三摩地，見到一切如來的三摩地。
『須菩提（Subhuti，佛陀的十大弟子之一）！那位常啼菩薩摩訶薩（Sadāprarudita Bodhisattva Mahāsattva，一位以精進求法而聞名的菩薩）進入這些三摩地之門后，在三摩地中見到十方無量阿僧祇（asaṃkhya，極大的數字）世界中的諸佛如來，他們各自為諸菩薩摩訶薩宣說般若波羅蜜多（Prajñāpāramitā，智慧的完美）。這些如來都安慰讚歎常啼菩薩摩訶薩說：『善哉，善哉！善男子！你能夠勤奮地尋求般若波羅蜜多。我們當初修行菩薩道時，尋求般若波羅蜜多，也像你現在得到這些三摩地一樣，沒有任何差別。你現在得到這些三摩地后，能夠通達般若波羅蜜多，方便安住于不退轉的境界。我們得到這些三摩地后，就證得了阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。我們在這些三摩地中，觀察自性，發現沒有任何可見之物。從三摩地出來后，對於一切法生起無住的念頭。善男子！無住法就是所謂的般若波羅蜜多。我們在這無住法中，得到了金色身，種種光明，三十二大人相、八十種隨形好都完全具足，得到了不可思議的佛無上智、佛無上慧，成就了一切佛法功德，到達了一切法的彼岸。善男子！這樣的功德，諸佛如來尚且不能稱量讚歎，說出它的邊際，更何況是聲聞（Śrāvaka，聽聞佛法而修行的人）、緣覺（Pratyekabuddha，獨自覺悟的人）呢？因此，你現在應該對這個法更加恭敬、尊重、愛樂、精進勤求，因為這個緣故，阿耨多羅三藐三菩提不會難以獲得。還有，善男子！你現在應該對善知識（kalyāṇa-mitra，引導修行的人）極生恭敬、尊重、愛樂。為什麼呢？菩薩摩訶薩是被善知識所護佑的。』
【English Translation】 English version The Samadhi (meditative absorption) of cutting off all attachments, the Samadhi of liberation from all attachments, the Samadhi of non-negligence towards all dharmas (phenomena), the Samadhi of profound dharma light, the Samadhi of equality and height, the Samadhi that cannot be taken away, the Samadhi of breaking through the realm of Mara (demon), the Samadhi most supreme in the three realms, the Samadhi of the gate of light, the Samadhi of seeing all Tathagatas (Buddhas).
'Subhuti (one of the Buddha's ten principal disciples)! That Bodhisattva Mahasattva (great being) Sadāprarudita (Ever Weeping), having entered into such gates of Samadhi, sees in Samadhi the Buddhas and Tathagatas in the ten directions of immeasurable asaṃkhya (countless) worlds, each of whom is expounding the Prajñāpāramitā (Perfection of Wisdom) to the Bodhisattva Mahasattvas. All these Tathagatas comfort and praise the Bodhisattva Mahasattva Sadāprarudita, saying: 『Excellent, excellent! Good man! You are able to diligently seek the Prajñāpāramitā. When we were practicing the Bodhisattva path, we sought the Prajñāpāramitā, just as you are now obtaining these Samadhis, without any difference. Now that you have obtained these Samadhis, you are able to understand the Prajñāpāramitā, and conveniently abide in the state of non-retrogression. Having obtained these Samadhis, we attained Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). In these Samadhis, we observe the self-nature and find nothing visible. Having emerged from these Samadhis, we generate the thought of non-abiding towards all dharmas. Good man! The non-abiding dharma is what is called Prajñāpāramitā. In this non-abiding dharma, we obtained golden bodies, various lights, the thirty-two major marks of a great man, and the eighty minor marks, all fully complete. We obtained the inconceivable unsurpassed wisdom of the Buddha, the unsurpassed knowledge of the Buddha, accomplished all the merits of the Buddha's dharma, and reached the other shore of all dharmas. Good man! Such merits, even the Buddhas and Tathagatas cannot measure, praise, or speak of their limits, let alone the Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers)? Therefore, you should now be even more respectful, reverent, loving, diligent, and earnest in seeking this dharma, because of this, Anuttarā-samyak-saṃbodhi will not be difficult to obtain. Furthermore, good man! You should now be extremely respectful, reverent, and loving towards good spiritual friends (kalyāṇa-mitra). Why? Because Bodhisattva Mahasattvas are protected by good spiritual friends.』
助者，速得阿耨多羅三藐三菩提。』爾時，常啼菩薩摩訶薩白諸如來言：『誰當是我真善知識？愿諸如來示教於我。』即時，諸佛如來謂言：『善男子！當知法上菩薩摩訶薩者是汝善知識，而彼菩薩世世已來常教化汝，令汝通達般若波羅蜜多方便、學諸佛法，成就汝于阿耨多羅三藐三菩提。汝應知彼重恩，當念報恩。善男子！汝於法上菩薩摩訶薩欲報恩者，假使一劫百劫，乃至百千劫中恭敬頂戴，以一切樂具乃至三千大千世界所有上妙色聲香味觸等而為供養，亦未能報一少分恩。何以故？汝以法上菩薩摩訶薩因緣故，令汝得入諸三摩地門，通達般若波羅蜜多方便。是故當知彼恩深重。』爾時如來作是說已忽然不現。
「彼常啼菩薩摩訶薩從三摩地出已，不復見彼諸佛如來，心生悲惱啼泣而住。即作是念：『曏者如來從何所來？去至何所？彼為我說法上菩薩摩訶薩甚為希有，而彼菩薩摩訶薩已得陀羅尼及五神通，已曾供養無量諸佛，彼即是我真善知識。世世已來常所教化利益於我，我今于彼益加恭敬尊重愛樂，是故宜應往彼瞻禮親近供養聽受般若波羅蜜多。及問曏者如來從何所來？去至何所？然我今者自念貧乏一無所有，金銀珍寶、衣服臥具、幢幡寶蓋、香華燈涂，如是等物悉不能辦，乃至一華亦不能及，當以何
【現代漢語翻譯】 現代漢語譯本 『幫助者，能迅速獲得阿耨多羅三藐三菩提（無上正等正覺）。』當時，常啼菩薩摩訶薩（大菩薩）對諸如來說：『誰是我的真善知識？愿諸如來開示教導我。』即時，諸佛如來告訴他：『善男子！應當知道法上菩薩摩訶薩是你的善知識，那位菩薩世世代代以來常常教化你，使你通達般若波羅蜜多（智慧到彼岸）的方便法門、學習諸佛的教法，成就你獲得阿耨多羅三藐三菩提。你應該知道他的深重恩德，應當想著報答恩情。善男子！你想要報答法上菩薩摩訶薩的恩情，即使在一劫、百劫，乃至百千劫中恭敬頂禮，用一切快樂的器具乃至三千大千世界所有上妙的色、聲、香、味、觸等來供養，也不能報答他一小部分的恩情。為什麼呢？因為你通過法上菩薩摩訶薩的因緣，使你得以進入各種三摩地（禪定）之門，通達般若波羅蜜多的方便法門。所以應當知道他的恩德深重。』當時如來說完這些話后忽然消失不見。
那位常啼菩薩摩訶薩從三摩地出來后，不再見到那些佛如來，心中悲傷難過，哭泣著停留在那裡。他立刻這樣想：『剛才如來是從哪裡來的？去到哪裡了？他們為我說法上菩薩摩訶薩非常稀有，而那位菩薩摩訶薩已經獲得了陀羅尼（總持）和五神通，曾經供養過無數的佛，他就是我的真善知識。世世代代以來常常教化利益我，我現在對他更加恭敬尊重愛戴，所以應該去瞻仰禮拜、親近供養、聽受般若波羅蜜多。並且詢問剛才如來是從哪裡來的？去到哪裡了？然而我現在自己想到貧窮匱乏，一無所有，金銀珍寶、衣服臥具、幢幡寶蓋、香花燈涂，這些東西都無法辦到，甚至連一朵花都拿不出來，應當用什麼
【English Translation】 English version 'Helper, quickly attains Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, Sadāprarudita Bodhisattva Mahasattva (great bodhisattva) said to the Tathagatas: 'Who is my true good teacher? May the Tathagatas show and teach me.' Immediately, the Buddhas Tathagatas said: 'Good man! You should know that Dharmodgata Bodhisattva Mahasattva is your good teacher, and that Bodhisattva has always taught you in every lifetime, enabling you to understand the expedient means of Prajnaparamita (perfection of wisdom), learn the teachings of all Buddhas, and achieve Anuttara-samyak-sambodhi. You should know his deep kindness and should think of repaying his kindness. Good man! If you want to repay the kindness of Dharmodgata Bodhisattva Mahasattva, even if you respectfully bow down for one kalpa, a hundred kalpas, or even a hundred thousand kalpas, and offer all kinds of joyful things, even the most wonderful forms, sounds, smells, tastes, and touches in the three thousand great thousand worlds, you still cannot repay even a small portion of his kindness. Why? Because through the cause of Dharmodgata Bodhisattva Mahasattva, you are able to enter the doors of all Samadhis (meditative absorptions) and understand the expedient means of Prajnaparamita. Therefore, you should know that his kindness is profound.' At that time, after the Tathagatas said these words, they suddenly disappeared.
After that Sadāprarudita Bodhisattva Mahasattva emerged from Samadhi, he no longer saw those Buddhas Tathagatas, and his heart was filled with sorrow and grief, and he stood there weeping. He immediately thought: 'Where did the Tathagatas come from just now? Where did they go? It is very rare that they spoke of Dharmodgata Bodhisattva Mahasattva for me, and that Bodhisattva Mahasattva has already attained Dharani (retention) and the five supernormal powers, and has offered to countless Buddhas, he is my true good teacher. He has always taught and benefited me in every lifetime, and now I should be even more respectful, reverent, and loving towards him, therefore I should go to venerate, pay homage, make offerings, and listen to Prajnaparamita. And ask where the Tathagatas came from just now? Where did they go? However, I now think of myself as poor and destitute, having nothing at all, gold, silver, jewels, clothing, bedding, banners, canopies, incense, flowers, lamps, and ointments, I cannot provide any of these things, not even a single flower, what should I use
物而為供養？我若空往心非所安。』如是憂愁思惟方計。
「爾時，常啼菩薩摩訶薩作是念已未即東行，且於中路別入一城，于其城中靜住思惟：『我欲東行為求法故，供養法上菩薩摩訶薩是大利益，我今宜應自賣其身，隨所得價當買香華，自持往彼供養法上菩薩摩訶薩。何以故？我從世世已來，為欲因緣故於輪迴中受生死身，歷無量苦流轉諸趣，破壞其身終無利益，不曾為此清凈法故舍自身命，是故我今為求法故無所吝惜。』作是思惟已，即于城中多人聚處如是唱言：『我今賣身。誰當買我？誰當買我？』
「爾時諸魔知是事已，即作是念：『今常啼菩薩以樂法故自賣其身，欲買香華供養法上菩薩，為求般若波羅蜜多。何故諸菩薩行般若波羅蜜多，皆能成就阿耨多羅三藐三菩提，猶如大海無所傾動，我等諸魔不能壞亂？彼因緣故空我境界，是故我今宜設方便壞其道意。』爾時惡魔如是念已，當彼常啼菩薩作此唱時，即以魔力隱蔽城中一切人眾，皆不令聞常啼菩薩所唱之聲。
「爾時，常啼菩薩摩訶薩如是三唱皆無買者。菩薩爾時心生愁惱啼泣而言：『苦哉，苦哉！我所賣身為供養法上菩薩摩訶薩，今無買者，故知我身深為罪咎。』
「爾時，帝釋天主知是事已，即作是念：『我應往彼常啼
【現代漢語翻譯】 現代漢語譯本：用什麼來供養呢？我如果空著手去，心裡會不安。』他這樣憂愁地思考著，想辦法。 那時，常啼菩薩摩訶薩這樣想后，沒有立即向東走，而是在中途進入一座城市，在那城中安靜地思考：『我爲了求法而向東走，供養法上菩薩摩訶薩是極大的利益，我現在應該賣掉自己的身體，用所得的錢去買香花，親自拿著去供養法上菩薩摩訶薩。為什麼呢？我從生生世世以來，爲了慾望的緣故在輪迴中承受生死之身，經歷無量的痛苦，在各個道中流轉，破壞自己的身體也沒有任何利益，不曾爲了這清凈的佛法而捨棄自己的生命，所以我現在爲了求法，沒有什麼可以吝惜的。』這樣思考後，他就在城中人多的地方這樣喊道：『我現在賣身。誰來買我？誰來買我？』 那時，眾魔知道這件事後，就想：『現在常啼菩薩因為喜愛佛法而賣掉自己的身體，想買香花供養法上菩薩，是爲了求般若波羅蜜多（智慧到彼岸）。為什麼菩薩們修行般若波羅蜜多，都能成就阿耨多羅三藐三菩提（無上正等正覺），就像大海一樣不可動搖，我們這些魔不能破壞擾亂？因為這個緣故，我們的境界空無所有，所以我現在應該想辦法破壞他的道心。』那時，惡魔這樣想后，當常啼菩薩這樣喊的時候，就用魔力遮蔽城中所有的人，都不讓他們聽到常啼菩薩所喊的聲音。 那時，常啼菩薩摩訶薩這樣喊了三遍，都沒有人買。菩薩那時心中愁苦，哭泣著說：『苦啊，苦啊！我賣身是爲了供養法上菩薩摩訶薩，現在沒有人買，可見我的身體罪孽深重。』 那時，帝釋天主（天神之王）知道這件事後，就想：『我應該去常啼菩薩那裡。』
【English Translation】 English version: 『What shall I use for offerings? If I go empty-handed, my heart will not be at peace.』 He pondered in sorrow, devising a plan. At that time, Bodhisattva Sadāprarudita, having thought thus, did not immediately travel east, but instead entered a city along the way. In that city, he quietly contemplated: 『I wish to travel east for the sake of seeking the Dharma. Making offerings to Bodhisattva Dharmodgata is of great benefit. I should now sell my own body, and with the money I receive, I will buy incense and flowers, and personally take them to offer to Bodhisattva Dharmodgata. Why is this so? From countless lifetimes, I have, for the sake of desire, received bodies in the cycle of rebirth, experiencing immeasurable suffering, transmigrating through various realms, destroying my body without any benefit. I have never given up my life for the sake of this pure Dharma. Therefore, now, for the sake of seeking the Dharma, I will not be stingy.』 Having thought thus, he then cried out in a place where many people gathered in the city: 『I am now selling my body. Who will buy me? Who will buy me?』 At that time, the demons, knowing of this matter, thought: 『Now, Bodhisattva Sadāprarudita is selling his body because of his love for the Dharma, wishing to buy incense and flowers to offer to Bodhisattva Dharmodgata, in order to seek Prajñāpāramitā (Perfection of Wisdom). Why is it that when Bodhisattvas practice Prajñāpāramitā, they all attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), like the great ocean, unshakeable, and we demons cannot disrupt or destroy them? Because of this, our realm is empty. Therefore, I should now devise a way to destroy his resolve for the path.』 At that time, the evil demons, having thought thus, when Bodhisattva Sadāprarudita cried out, used their demonic power to conceal all the people in the city, preventing them from hearing the voice of Bodhisattva Sadāprarudita. At that time, Bodhisattva Sadāprarudita cried out three times, but no one would buy him. The Bodhisattva then felt sorrow in his heart, weeping and saying: 『Woe, woe! I am selling my body to make offerings to Bodhisattva Dharmodgata, but now no one will buy me. It is clear that my body is deeply burdened with sin.』 At that time, Lord Śakra (King of the Gods), knowing of this matter, thought: 『I should go to Bodhisattva Sadāprarudita.』
菩薩摩訶薩所，當試其心可能堅固深心樂法，真實能捨如是身不？』帝釋天主作是念已，即是變身為婆羅門，來住常啼菩薩摩訶薩前，作是問言：『汝今何故如是憂愁啼泣苦惱？』常啼菩薩言：『我今欲賣此身，無有買者，以是緣故啼泣而住。』婆羅門言：『汝所賣身欲何所作？』常啼菩薩言：『我為愛樂法故，今自賣身買諸香華，欲供養法上菩薩摩訶薩，為求般若波羅蜜多。而我此身薄福德故，賣無售者。』爾時，婆羅門謂常啼菩薩摩訶薩言：『我不須人無所施作，我於今時將欲大祠，須用人心人血人髓，汝今可能而相與不？』爾時，常啼菩薩摩訶薩聞此語已，踴躍歡喜即作是念：『我於今時得最上利，定當得聞般若波羅蜜多圓滿所愿。此婆羅門而肯須我心及血髓，我應歡喜一一授與。』作是念已，即謂婆羅門言：『仁者所須，我當相奉。』婆羅門言：『汝欲價直其數幾何？』常啼菩薩言：『隨所相與我即當受。』
「爾時，常啼菩薩摩訶薩即執利刀刺其右臂出血，次欲于其右髀破骨出髓。是時，有一長者女在高樓上，遙見常啼菩薩摩訶薩先自刺臂出血，又欲破骨出髓，即作是念：『此善男子何故如是苦楚其身？我應往彼詢問其故。』時長者女作是念已，即下高樓來菩薩所，發是問言：『善男子！汝何緣故於
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）所在之處，應當試探他的心是否能夠堅固，是否深心喜愛佛法，是否真的能夠捨棄這樣的身體？』帝釋天主（天神之王）這樣想后，就變身為婆羅門（古印度祭司），來到常啼菩薩摩訶薩（一位以哭泣而聞名的菩薩）面前，問道：『你現在為什麼如此憂愁啼哭，痛苦煩惱？』常啼菩薩說：『我現在想賣掉這個身體，卻沒有買的人，因此啼哭不止。』婆羅門問：『你賣身想做什麼？』常啼菩薩說：『我爲了喜愛佛法，現在要賣身買各種香花，用來供養法上菩薩摩訶薩（在佛法修行上成就很高的菩薩），爲了求得般若波羅蜜多（達到智慧彼岸的修行方法）。而我這個身體福德淺薄，賣不出去。』這時，婆羅門對常啼菩薩摩訶薩說：『我不需要人做任何事，我今天將要舉行大型祭祀，需要人心、人血、人髓，你現在可以給我嗎？』當時，常啼菩薩摩訶薩聽到這話后，歡喜雀躍，心想：『我現在得到了最大的利益，一定能夠聽到般若波羅蜜多，圓滿我的願望。這個婆羅門竟然需要我的心、血和髓，我應該歡喜地一一給他。』這樣想后，就對婆羅門說：『您所需要的，我當奉獻給您。』婆羅門問：『你想要多少價錢？』常啼菩薩說：『隨您給多少，我都接受。』 當時，常啼菩薩摩訶薩就拿起利刀刺自己的右臂出血，接著又要破開右腿的骨頭取出骨髓。這時，有一位長者的女兒在高樓上，遠遠看見常啼菩薩摩訶薩先是刺破手臂出血，又要破骨取髓，就想：『這位善男子為什麼這樣折磨自己的身體？我應該去問問他原因。』當時，長者女這樣想后，就下樓來到菩薩面前，問道：『善男子！你為什麼這樣痛苦地對待自己的身體？』
【English Translation】 English version: 『When a Bodhisattva Mahasattva (a great Bodhisattva) is present, should one test whether his mind is firm, whether he deeply loves the Dharma, and whether he can truly give up such a body?』 After thinking this, Lord Śakra (king of the gods) transformed himself into a Brahmin (an ancient Indian priest) and came before Sadāprarudita Bodhisattva Mahasattva (a Bodhisattva known for weeping), asking, 『Why are you so sorrowful, weeping, and distressed?』 Sadāprarudita Bodhisattva said, 『I wish to sell this body, but there is no buyer, and that is why I weep.』 The Brahmin asked, 『What do you intend to do with the body you sell?』 Sadāprarudita Bodhisattva said, 『Because I love the Dharma, I now sell my body to buy various incense and flowers to offer to the Dharma-abiding Bodhisattva Mahasattva (a Bodhisattva who has achieved great accomplishments in Dharma practice), in order to seek Prajñāpāramitā (the perfection of wisdom). But because my body has little merit, it cannot be sold.』 At that time, the Brahmin said to Sadāprarudita Bodhisattva Mahasattva, 『I do not need a person to do anything. I am about to perform a great sacrifice and need human hearts, human blood, and human marrow. Can you give them to me now?』 When Sadāprarudita Bodhisattva Mahasattva heard this, he leaped with joy and thought, 『Now I have obtained the greatest benefit. I will surely hear Prajñāpāramitā and fulfill my wish. This Brahmin actually needs my heart, blood, and marrow. I should gladly give them to him one by one.』 After thinking this, he said to the Brahmin, 『Whatever you need, I will offer to you.』 The Brahmin asked, 『How much do you want for it?』 Sadāprarudita Bodhisattva said, 『I will accept whatever you give.』 At that time, Sadāprarudita Bodhisattva Mahasattva took a sharp knife and pierced his right arm, drawing blood. Then, he was about to break the bone of his right thigh to extract the marrow. At that moment, a wealthy man』s daughter, who was on a high tower, saw from afar that Sadāprarudita Bodhisattva Mahasattva had first pierced his arm to draw blood and was now about to break his bone to extract the marrow. She thought, 『Why is this good man torturing his body like this? I should go and ask him the reason.』 After thinking this, the wealthy man』s daughter came down from the tower and approached the Bodhisattva, asking, 『Good man! Why are you treating your body so painfully?』
其自身受是苦楚？所出血髓欲將何用？』常啼菩薩言：『善女人！當知我今貧乏無有財寶，所出血髓賣與此婆羅門，所得價直當買香華，供養法上菩薩摩訶薩。』長者女言：『汝以香華供養彼菩薩摩訶薩，當有何等功德利益？』常啼菩薩言：『汝善女人當知，彼法上菩薩摩訶薩能為我說般若波羅蜜多及方便門。學彼法已，能為眾生作所歸趣，即能成就阿耨多羅三藐三菩提，得金色身三十二大人相、八十種隨形好，常光無量光，大慈大悲大喜大舍，十力、四無所畏、四無礙智、十八不共法等，不可思議無量無數佛功德法悉能圓滿，及以一切無上法寶，分佈施與一切眾生。是故我今為欲成就如是功德故，往供養彼菩薩摩訶薩，聽受般若波羅蜜多及方便門。』
「爾時，長者女白常啼菩薩摩訶薩言：『善男子！如汝所說，甚為希有！若人為求如是法故，假使如兢伽沙數身命盡以供養，是所應作，功不唐捐有大利益。善男子！我家具有金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀及頗胝迦等種種珍寶，乃至衣服臥具、幢幡寶蓋、香華燈涂，隨汝所須我悉當與，汝當持以供養法上菩薩摩訶薩，勿復賣身受諸苦楚。我今亦欲同汝往彼法上菩薩摩訶薩所，瞻禮親近隨喜供養種諸善根。』時長者女作是說已住於一面。
「爾時
【現代漢語翻譯】 現代漢語譯本： 『你自身承受這樣的苦楚，流出的血髓打算用來做什麼呢？』常啼菩薩（Sadāprarudita Bodhisattva）說：『善女人！你應該知道我現在貧窮，沒有任何財寶。我流出的血髓賣給這位婆羅門，得到的錢用來購買香和花，供養法上菩薩摩訶薩（Dharmodgata Bodhisattva）。』長者女說：『你用香和花供養那位菩薩摩訶薩，會有什麼功德利益呢？』常啼菩薩說：『善女人，你應該知道，那位法上菩薩摩訶薩能為我講說般若波羅蜜多（Prajñāpāramitā）和方便法門。學習這些法后，我能為眾生提供依靠和歸宿，最終成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi），獲得金色身、三十二大人相、八十種隨形好，常光無量，大慈大悲大喜大舍，十力、四無所畏、四無礙智、十八不共法等，不可思議無量無數的佛功德法都能圓滿，以及一切無上的法寶，分發施與一切眾生。因此，我現在爲了成就這樣的功德，才去供養那位菩薩摩訶薩，聽受般若波羅蜜多和方便法門。』 『那時，長者女對常啼菩薩摩訶薩說：『善男子！你所說的，真是非常稀有！如果有人爲了求得這樣的法，即使像恒河沙數那樣多的身命都用來供養，也是應該做的，功德不會白費，有很大的利益。善男子！我家有金、銀、琉璃、硨磲、瑪瑙、珊瑚、琥珀和頗胝迦（sphatika）等各種珍寶，乃至衣服臥具、幢幡寶蓋、香花燈涂，你所需要的我都會給你，你應當拿著這些去供養法上菩薩摩訶薩，不要再賣身受苦了。我現在也想和你一起去法上菩薩摩訶薩那裡，瞻仰禮拜，親近隨喜，供養並種下各種善根。』當時，長者女說完這些話后，就站在一邊。 那時，
【English Translation】 English version: 'Why do you endure such suffering yourself? What will you do with the blood and marrow you shed?' Sadāprarudita Bodhisattva said, 'Good woman! You should know that I am now poor and have no wealth. I will sell the blood and marrow I shed to this Brahmin, and with the money I get, I will buy incense and flowers to offer to Dharmodgata Bodhisattva.' The elder's daughter said, 'What merit and benefit will you gain by offering incense and flowers to that Bodhisattva?' Sadāprarudita Bodhisattva said, 'Good woman, you should know that Dharmodgata Bodhisattva can explain to me the Prajñāpāramitā and the expedient means. After learning these teachings, I can provide refuge and guidance for all beings, and ultimately achieve Anuttarā-samyak-saṃbodhi, attain a golden body, the thirty-two marks of a great man, the eighty minor marks, immeasurable constant light, great compassion, great joy, great equanimity, the ten powers, the four fearlessnesses, the four unobstructed wisdoms, the eighteen unique qualities of a Buddha, and all the inconceivable, immeasurable, and countless meritorious qualities of a Buddha, as well as all the supreme Dharma treasures, which I will distribute to all beings. Therefore, I am now going to make offerings to that Bodhisattva and listen to the Prajñāpāramitā and the expedient means in order to achieve such merits.' At that time, the elder's daughter said to Sadāprarudita Bodhisattva, 'Good man! What you have said is truly rare! If someone were to seek such teachings, even if they were to offer as many lives as there are grains of sand in the Ganges, it would be worth doing, and the merit would not be in vain, but would bring great benefit. Good man! My family has gold, silver, lapis lazuli, tridacna, agate, coral, amber, and sphatika, as well as various other treasures, and even clothing, bedding, banners, canopies, incense, flowers, and lamps. Whatever you need, I will give it to you. You should take these to offer to Dharmodgata Bodhisattva, and do not sell your body and suffer anymore. I also want to go with you to Dharmodgata Bodhisattva, to pay homage, draw near, rejoice, make offerings, and plant various roots of goodness.' At that time, after the elder's daughter said these words, she stood to one side. At that time,
，帝釋天主隱其婆羅門身還複本相，住常啼菩薩摩訶薩前，作如是言：『善哉，善哉。善男子！汝能堅固深心樂法勇猛勤求。善男子！過去諸佛如來、應供、正等正覺本行菩薩道時，求般若波羅蜜多亦如汝今等無有異，汝當決定得成阿耨多羅三藐三菩提，圓滿一切佛功德法。善男子！我實不須人心血髓，故來相試。汝今有何所須，我當授汝。』常啼菩薩言：『天主！汝可與我阿耨多羅三藐三菩提？』帝釋天主言：『善男子！此是諸佛境界，非我境界；諸佛如來可能成辦，我不能辦。余有所須，我皆相奉。』常啼菩薩言：『我今無復余愿，以汝帝釋天主實語力故，又復以我自所願力自實語力，及佛世尊威神力故，若我決定不退轉于阿耨多羅三藐三菩提，諸佛如來、應供、正等正覺知我深心者，愿我此身平復如故。』爾時，常啼菩薩摩訶薩發是言已，于須臾間身即平復，乃至無有瘢痕等相。爾時，帝釋天主見是相已，讚歎希有隱身不現。
「爾時，彼長者女即白常啼菩薩摩訶薩言：『善男子！汝今應可同往我舍，白我父母求索所須，持以供養法上菩薩摩訶薩。』爾時，常啼菩薩摩訶薩謂長者女言：『善哉！同往，今正是時。』
「於是彼長者女，與常啼菩薩摩訶薩同詣父舍。到其舍已，常啼菩薩摩訶薩住于門
【現代漢語翻譯】 現代漢語譯本：帝釋天主（Indra，佛教中的天神）隱去了婆羅門（Brahmin，印度教中的祭司階層）的身份，恢復了本來的面貌，站在常啼菩薩摩訶薩（Sadāprarudita Bodhisattva Mahāsattva，一位總是哭泣的菩薩）面前，這樣說道：『太好了，太好了。善男子！你能夠以堅定的深心愛好佛法，勇猛精進地尋求。善男子！過去諸佛如來、應供、正等正覺（Tathāgata, Arhat, Samyaksaṃbuddha，佛的三個稱號）在修行菩薩道時，求取般若波羅蜜多（Prajñāpāramitā，智慧的完美）也像你現在一樣，沒有絲毫差別。你必定能夠成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），圓滿一切佛的功德法。善男子！我實際上不需要人心血髓，只是來試探你。你現在有什麼需要，我都會給你。』常啼菩薩說：『天主！你能給我阿耨多羅三藐三菩提嗎？』帝釋天主說：『善男子！這是諸佛的境界，不是我的境界；諸佛如來能夠成就，我不能成就。其他的你需要什麼，我都會給你。』常啼菩薩說：『我現在沒有其他願望，因為你帝釋天主所說的真實不虛，又因為我自己的願力以及我所說的真實不虛，再加上佛世尊的威神力，如果我決定不退轉于阿耨多羅三藐三菩提，諸佛如來、應供、正等正覺知道我的深心，愿我這身體恢復如初。』當時，常啼菩薩摩訶薩說完這些話后，在很短的時間內身體就恢復了，甚至連疤痕等痕跡都沒有了。當時，帝釋天主看到這種情況后，讚歎稀有，然後隱身不見。 當時，那位長者女對常啼菩薩摩訶薩說：『善男子！你現在應該和我一起去我家，告訴我的父母，請求他們給予我們所需之物，用來供養法上菩薩摩訶薩（Dharmodgata Bodhisattva Mahāsattva，一位精通佛法的菩薩）。』當時，常啼菩薩摩訶薩對長者女說：『好啊！一起去，現在正是時候。』 於是，那位長者女和常啼菩薩摩訶薩一同來到她父親的家。到了她家后，常啼菩薩摩訶薩站在門口。
【English Translation】 English version: Śakra, the lord of the devas (Indra, a deity in Buddhism), concealed his Brahmin (Brahmin, a priestly class in Hinduism) form and returned to his original appearance. He stood before Sadāprarudita Bodhisattva Mahāsattva (a Bodhisattva who is always weeping) and spoke thus: 'Excellent, excellent. Good man! You are able to firmly and deeply love the Dharma, and diligently and bravely seek it. Good man! When the past Buddhas, Tathāgatas, Arhats, Samyaksaṃbuddhas (three titles of a Buddha) were practicing the Bodhisattva path, their seeking of Prajñāpāramitā (the perfection of wisdom) was just like yours now, without any difference. You will certainly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment) and perfect all the Buddha's meritorious dharmas. Good man! I do not actually need human heart blood and marrow; I came to test you. Now, whatever you need, I will give it to you.' Sadāprarudita Bodhisattva said, 'Lord of the devas! Can you give me Anuttarā-samyak-saṃbodhi?' Śakra, the lord of the devas, said, 'Good man! This is the realm of the Buddhas, not my realm; the Buddhas, Tathāgatas, can accomplish it, but I cannot. Whatever else you need, I will offer it to you.' Sadāprarudita Bodhisattva said, 'I have no other wishes now. Because of the truthfulness of your words, Śakra, the lord of the devas, and because of my own power of aspiration and the truthfulness of my words, and also because of the majestic power of the Buddha, the World Honored One, if I am determined not to regress from Anuttarā-samyak-saṃbodhi, and if the Buddhas, Tathāgatas, Arhats, Samyaksaṃbuddhas know my deep mind, may my body be restored to its original state.' At that time, after Sadāprarudita Bodhisattva Mahāsattva spoke these words, his body was restored in a very short time, and there were not even any scars or marks. At that time, Śakra, the lord of the devas, seeing this, praised it as rare and then concealed himself and disappeared. At that time, the daughter of the elder said to Sadāprarudita Bodhisattva Mahāsattva, 'Good man! You should now go with me to my house, tell my parents, and ask them to give us what we need to offer to Dharmodgata Bodhisattva Mahāsattva (a Bodhisattva who is proficient in the Dharma).' At that time, Sadāprarudita Bodhisattva Mahāsattva said to the elder's daughter, 'Good! Let's go together; now is the right time.' Then, the elder's daughter and Sadāprarudita Bodhisattva Mahāsattva went together to her father's house. After arriving at her house, Sadāprarudita Bodhisattva Mahāsattva stood at the door.
側，彼長者女即入其舍白父母言：『父母！我家具有金銀珍寶及種種物，愿以少分見賜於我，及所供給我五百侍女聽許從我，我當與一菩薩摩訶薩名曰常啼，同往供養一菩薩摩訶薩名曰法上。而彼法上菩薩摩訶薩，能為我等說甚深法，聞彼法已即能成就一切佛法功德利益，是故父母愿賜聽許。』是時父母即告女言：『汝所說者常啼菩薩摩訶薩，今在何處？』彼女答言：『今在門外。父母當知，彼菩薩摩訶薩者，深心樂法勇猛堅固，為欲成就阿耨多羅三藐三菩提，廣度一切眾生出生死苦，欲往供養法上菩薩摩訶薩，求般若波羅蜜多故自賣其身，於此城中高聲唱言：「誰當買我？」如是三唱無有買者。是時，常啼菩薩憂愁苦惱啼泣而住。我于爾時在高樓上，見一婆羅門來菩薩所，互言謂已，即時菩薩手執利刀刺其右臂出血，復欲割其右髀破骨出髓。我時見是事已即作是念：「此善男子！何故如是苦楚其身？我宜往彼詢問其故。」念已即往。我問彼言：「汝何緣故受斯苦楚？所出血髓欲將何用？」彼答我言：「我欲買諸香華持往供養法上菩薩摩訶薩，我貧乏故無有財寶，故出血髓賣與此婆羅門，其得價直當買香華供養菩薩。」父母！我聞彼說，深所讚歎，復問彼言：「汝今如是供養彼菩薩，當有何等功德利益？」彼答我言：
「供養彼菩薩故，從彼得聞般若波羅蜜多及方便門。學是法已，乃能成就不可思議無量無數佛功德法。」我聞是說已心生歡喜，即謂彼言：「善男子！為求法故行難行行，甚為希有！汝今不須如是苦楚其身，我家具有金銀珍寶及種種物，隨汝所欲我當相與，我亦樂欲同汝往彼法上菩薩摩訶薩所，瞻禮親近隨喜供養。」我復謂言：「今且同汝往我父舍，白我父母求索財寶，與汝俱持供養法上菩薩摩訶薩。」彼即答言：「善哉！可行。今正是時。」父母！以是緣故，常啼菩薩摩訶薩同我至此。是故父母若欲令我成就一切無上功德法者，如我所欲種種財寶及侍女等，愿賜見聽，勿復為礙。』
「爾時，父母即告女言：『汝所說者彼善男子，甚為希有！為求法故行難行行，而欲成就不可思議佛功德法，欲為一切眾生作大利益。此因緣者，是為一切世間勝上事業。今聽汝往，凡諸所欲自當隨意，我等亦欲往彼法上菩薩摩訶薩所，瞻禮親近隨喜供養。』爾時，彼長者女為供養法上菩薩摩訶薩因緣故白父母言：『我亦不敢障人功德，父母欲往自當隨意。』
「爾時，長者女即時嚴整五百乘車眾寶莊嚴，令五百侍女各嚴身已，人乘一車，所有金銀珍寶、衣服臥具、幢幡寶蓋、香華燈涂及種種物載以一車。時，長者女與常啼
【現代漢語翻譯】 現代漢語譯本 『因為供養那位菩薩的緣故，我從他那裡聽聞了般若波羅蜜多（智慧到彼岸）以及方便之門。學習了這些法之後，才能成就不可思議、無量無數的佛功德法。』我聽了這些話后，心中非常歡喜，就對他說：『善男子！爲了求法而修行如此艱難的苦行，真是非常稀有！你現在不必如此折磨自己的身體，我家中有金銀珍寶以及各種各樣的物品，隨你想要什麼我都給你，我也很樂意和你一起去那位法上菩薩摩訶薩（以法為上的大菩薩）那裡，瞻仰禮拜、親近隨喜、供養。』我又說：『現在先和你一起去我家，告訴我的父母，請求他們給予財寶，和你一起拿著去供養法上菩薩摩訶薩。』他立刻回答說：『很好！可以。現在正是時候。』父母啊！因為這個緣故，常啼菩薩摩訶薩（常啼的大菩薩）才和我一起來到這裡。所以，父母如果想要我成就一切無上的功德法，就請按照我所想要的各種財寶以及侍女等，都賜予我，不要再阻礙我。』 『這時，父母就對女兒說：『你所說的那個善男子，真是非常稀有！爲了求法而修行如此艱難的苦行，想要成就不可思議的佛功德法，想要為一切眾生帶來巨大的利益。這個因緣，是世間最殊勝的事業。現在允許你前往，凡是你想要的都隨你意願，我們也想去那位法上菩薩摩訶薩那裡，瞻仰禮拜、親近隨喜、供養。』這時，那位長者女爲了供養法上菩薩摩訶薩的緣故，對父母說：『我也不敢阻礙別人的功德，父母想要去就請隨意。』 『這時，長者女立刻準備了五百輛裝飾著各種珍寶的車子，讓五百位侍女各自打扮好，每人乘坐一輛車，把所有的金銀珍寶、衣服臥具、幢幡寶蓋、香花燈涂以及各種物品裝載在一輛車上。當時，長者女和常啼
【English Translation】 English version 'Because of making offerings to that Bodhisattva, I heard from him the Prajnaparamita (Perfection of Wisdom) and the expedient means. Having learned these teachings, one can then achieve the inconceivable, immeasurable, and countless Buddha's meritorious qualities.' Having heard these words, I was very happy and said to him, 'Good man! It is very rare that you practice such difficult austerities for the sake of seeking the Dharma! You do not need to torment your body like this now. My family has gold, silver, treasures, and all kinds of things. I will give you whatever you want. I am also happy to go with you to that Dharmottara Bodhisattva Mahasattva (Great Bodhisattva who is supreme in Dharma), to pay homage, draw near, rejoice, and make offerings.' I also said, 'Now, let's go to my father's house together, tell my parents, and ask them for wealth, and together we will take it to make offerings to the Dharmottara Bodhisattva Mahasattva.' He immediately replied, 'Excellent! It can be done. Now is the right time.' Parents! It is for this reason that the Sadaprarudita Bodhisattva Mahasattva (Ever-Weeping Great Bodhisattva) came here with me. Therefore, parents, if you want me to achieve all the supreme meritorious qualities, please grant me all the various treasures and maidservants that I desire, and do not hinder me any further.' 'At that time, the parents said to their daughter, 'That good man you spoke of is very rare! He practices such difficult austerities for the sake of seeking the Dharma, and he wants to achieve the inconceivable meritorious qualities of the Buddha, and he wants to bring great benefit to all sentient beings. This cause and condition is the most excellent undertaking in the world. Now, we allow you to go. You may do as you wish with whatever you desire. We also want to go to that Dharmottara Bodhisattva Mahasattva, to pay homage, draw near, rejoice, and make offerings.' At that time, the daughter of the elder, for the sake of making offerings to the Dharmottara Bodhisattva Mahasattva, said to her parents, 'I dare not hinder anyone's merit. If you parents want to go, please do as you wish.' 'At that time, the elder's daughter immediately prepared five hundred carriages adorned with various treasures, and had five hundred maidservants dress themselves up, each riding in one carriage. All the gold, silver, treasures, clothing, bedding, banners, jeweled canopies, incense, flowers, lamps, ointments, and various other items were loaded onto one carriage. At that time, the elder's daughter and Sadaprarudita
菩薩摩訶薩共乘一車，父母眷屬亦乘寶車。如是莊嚴導從圍繞，出所住舍東行往詣法上菩薩摩訶薩所。如是行經五百由旬，常啼菩薩摩訶薩與長者女，遙見一城，其城七重，七重垣墻、七寶行樹周匝圍繞，其城縱廣十二由旬，廣博清凈，五百街巷處處連線，橋津平正安隱豐樂，人民熾盛甚可愛樂。于其城中多人聚處，有大法座高廣妙好眾寶莊嚴，遙見法上菩薩摩訶薩處於座上，有無量百千天人四眾，恭敬圍繞聽受說法。如是見已，常啼菩薩摩訶薩心生慶快踴躍歡喜，譬如苾芻得第三禪樂，一心專注尊重恭敬，即謂長者女言：『此城名為眾香，彼菩薩者是謂法上菩薩摩訶薩。我等今時不應乘車前詣其所。』發是言已即各下車，歡喜肅恭步進於前。
佛說佛母出生三法藏般若波羅蜜多經卷第二十四 大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經
佛說佛母出生三法藏般若波羅蜜多經卷第二十五
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯常啼菩薩品第三十之三
「爾時，常啼菩薩摩訶薩與長者女及諸侍女父母眷屬等，導從圍繞，並持種種珍寶供具入眾香城，一心渴仰欲見法上菩薩摩訶薩。是時，常啼菩薩摩訶薩等既入城已，詣菩薩所其去不遠
【現代漢語翻譯】 現代漢語譯本：菩薩摩訶薩（菩薩中的大菩薩）一同乘坐一輛車，父母眷屬也乘坐著寶車。他們以如此莊嚴的儀仗和隨從圍繞著，從他們居住的地方向東行進，前往法上菩薩摩訶薩（一位菩薩的名字）所在之處。這樣行進了五百由旬（古印度長度單位），常啼菩薩摩訶薩（一位菩薩的名字）和長者女，遠遠地看見一座城池，那城有七重城墻，七重圍墻和七寶行樹環繞四周，城池縱橫十二由旬，廣闊清凈，五百條街巷處處相連，橋樑渡口平坦安穩，富足快樂，人民興盛，非常可愛。在那城中多人聚集的地方，有一個高大寬廣、精妙美好的大法座，用各種珍寶裝飾，遠遠地看見法上菩薩摩訶薩坐在座上，有無數百千的天人四眾（比丘、比丘尼、優婆塞、優婆夷），恭敬地圍繞著聽他說法。看到這些后，常啼菩薩摩訶薩心中感到慶幸、快樂、歡喜，就像比丘得到第三禪的快樂一樣，一心專注，尊重恭敬，就對長者女說：『這座城名叫眾香，那位菩薩就是法上菩薩摩訶薩。我們現在不應該乘車前往他的住所。』說完這話，他們就各自下車，歡喜而恭敬地步行向前。 現代漢語譯本：佛說佛母出生三法藏般若波羅蜜多經卷第二十四 現代漢語譯本：大正藏第 08 冊 No. 0228 佛說佛母出生三法藏般若波羅蜜多經 現代漢語譯本：佛說佛母出生三法藏般若波羅蜜多經卷第二十五 現代漢語譯本：西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉詔譯常啼菩薩品第三十之三 現代漢語譯本：『那時，常啼菩薩摩訶薩與長者女及各位侍女、父母眷屬等，在隨從的圍繞下，帶著各種珍寶供品進入眾香城，一心渴望見到法上菩薩摩訶薩。當時，常啼菩薩摩訶薩等進入城后，前往菩薩所在之處，離得不遠。』
【English Translation】 English version: The Bodhisattva Mahasattva (a great Bodhisattva) rode in one chariot, and his parents and relatives also rode in precious chariots. With such solemn adornment and entourage, they traveled eastward from their residence towards the place where Dharmottara Bodhisattva Mahasattva (a Bodhisattva's name) was. Having traveled five hundred yojanas (an ancient Indian unit of distance), Sadāprarudita Bodhisattva Mahasattva (a Bodhisattva's name) and the daughter of the elder, from afar, saw a city. The city had seven layers of walls, with seven layers of ramparts and rows of seven-jeweled trees surrounding it. The city was twelve yojanas in length and breadth, vast and pure, with five hundred streets and alleys connected everywhere. The bridges and ferries were flat, safe, prosperous, and joyful, and the people were thriving and very delightful. In the place where many people gathered in the city, there was a great Dharma seat, high, wide, exquisite, and adorned with various treasures. From afar, they saw Dharmottara Bodhisattva Mahasattva sitting on the seat, with countless hundreds and thousands of devas and the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas) respectfully surrounding him, listening to his teachings. Having seen this, Sadāprarudita Bodhisattva Mahasattva felt fortunate, joyful, and delighted, like a bhikshu who had attained the joy of the third dhyana. With focused mind, respect, and reverence, he said to the elder's daughter, 'This city is called 'Sarvagandha', and that Bodhisattva is Dharmottara Bodhisattva Mahasattva. We should not now approach his place by chariot.' Having spoken these words, they each got out of their chariots and joyfully and respectfully walked forward. English version: The Sutra of the Mother of Buddhas, the Prajnaparamita of the Three Dharma Treasuries, Volume 24 English version: Taisho Tripitaka Volume 08, No. 0228, The Sutra of the Mother of Buddhas, the Prajnaparamita of the Three Dharma Treasuries English version: The Sutra of the Mother of Buddhas, the Prajnaparamita of the Three Dharma Treasuries, Volume 25 English version: Translated by the Tripitaka Master Shi Hu, the Minister of the Court of Imperial Sacrifices, the Great Master of Dharma Transmission, and the Purple-Robed Minister, by Imperial Decree, in the Western Heaven, Chapter 30, Part 3, The Sadāprarudita Bodhisattva English version: 'At that time, Sadāprarudita Bodhisattva Mahasattva, along with the elder's daughter and all the maids, parents, and relatives, surrounded by their entourage, entered the city of Sarvagandha with various precious offerings, eagerly desiring to see Dharmottara Bodhisattva Mahasattva. When Sadāprarudita Bodhisattva Mahasattva and the others had entered the city, they went to the place where the Bodhisattva was, not far away.'
，常啼菩薩摩訶薩見帝釋天主與無數百千天子，散天曼陀羅華、摩訶曼陀羅華及餘種種殊妙天華、天金銀華等散於虛空，及散栴檀香末，又復廣作微妙天樂，其所散華住在空中。常啼菩薩摩訶薩，如是見已，即問帝釋天主言：『憍尸迦！汝何緣故於虛空中與無數百千天子，散眾天華及散栴檀香末，廣作天樂？』帝釋天主白常啼菩薩摩訶薩言：『善男子！汝不知耶？有法名摩訶般若波羅蜜多，是諸佛母亦是諸菩薩母。學是法者即能成就一切智，圓滿一切佛功德法。汝今當知！於法上菩薩摩訶薩演說法處，別有七寶臺高廣妙好種種嚴飾，真珠寶網間錯垂布，于其臺中有七寶床，而彼床上安七寶函，以黃金鍱書是摩訶般若波羅蜜多正法置於函內，種種珍寶周匝圍繞，其臺四角安四白銀香爐，燒黑沉水香，供養摩訶般若波羅蜜多正法。以是緣故，我等諸天于虛空中散華供養。』
「爾時，常啼菩薩摩訶薩白帝釋天主言：『憍尸迦！如汝所說，是諸佛母及菩薩母摩訶般若波羅蜜多正法，微妙甚深最上希有，汝以方便可能示我？』帝釋天主言：『善男子！彼摩訶般若波羅蜜多正法在七寶函內，彼法上菩薩摩訶薩以七寶印印之，我無方便可能示汝。』
「爾時，常啼菩薩摩訶薩與長者女等，漸復前行到法上菩薩摩訶薩所
【現代漢語翻譯】 現代漢語譯本：常啼菩薩摩訶薩（Sadāprarudita Bodhisattva Mahāsattva）看見帝釋天主（Śakra devānām indra）與無數百千天子，在虛空中散佈天界的曼陀羅花（mandārava）、摩訶曼陀羅花（mahāmandārava）以及其他各種殊勝美妙的天花、天金銀花等，還散佈栴檀香末，又演奏各種美妙的天樂，所散的花朵停留在空中。常啼菩薩摩訶薩看到這些景象后，就問帝釋天主說：『憍尸迦（Kauśika，帝釋天的別名）！你為何在虛空中與無數百千天子散佈各種天花，散佈栴檀香末，並演奏各種天樂？』帝釋天主對常啼菩薩摩訶薩說：『善男子！你不知道嗎？有一種法名為摩訶般若波羅蜜多（Mahāprajñāpāramitā，偉大的智慧到彼岸），是諸佛之母，也是諸菩薩之母。學習此法的人就能成就一切智，圓滿一切佛的功德法。你現在應當知道，在法上菩薩摩訶薩（Dharmodgata Bodhisattva Mahāsattva）演說此法的地方，另有一座七寶臺，高廣美妙，以各種珍寶裝飾，真珠寶網交錯垂掛。臺上有一張七寶床，床上安放著一個七寶函，用黃金薄片書寫著摩訶般若波羅蜜多正法，放置在函內，各種珍寶環繞四周。臺的四個角安放著四個白銀香爐，燃燒黑沉水香，供養摩訶般若波羅蜜多正法。因此，我們諸天在虛空中散花供養。』 『這時，常啼菩薩摩訶薩對帝釋天主說：『憍尸迦！正如你所說，這諸佛之母和菩薩之母的摩訶般若波羅蜜多正法，微妙甚深，至高無上，極為稀有，你有沒有辦法可以讓我看到？』帝釋天主說：『善男子！那摩訶般若波羅蜜多正法在七寶函內，法上菩薩摩訶薩用七寶印封印著，我沒有辦法可以讓你看到。』 這時，常啼菩薩摩訶薩與長者女等人，繼續向前走，來到了法上菩薩摩訶薩所在之處。
【English Translation】 English version: Sadāprarudita Bodhisattva Mahāsattva saw Śakra devānām indra, along with countless hundreds of thousands of devas, scattering celestial mandārava flowers, mahāmandārava flowers, and various other exquisite celestial flowers, celestial gold and silver flowers, etc., in the sky. They also scattered sandalwood powder and played various wonderful celestial music. The scattered flowers remained suspended in the air. Having seen this, Sadāprarudita Bodhisattva Mahāsattva asked Śakra devānām indra, 『Kauśika! Why are you, along with countless hundreds of thousands of devas, scattering various celestial flowers and sandalwood powder in the sky, and playing various celestial music?』 Śakra devānām indra replied to Sadāprarudita Bodhisattva Mahāsattva, 『Good man! Do you not know? There is a Dharma called Mahāprajñāpāramitā, which is the mother of all Buddhas and also the mother of all Bodhisattvas. Those who study this Dharma can achieve all-knowing wisdom and perfect all the meritorious Dharmas of the Buddhas. You should know that at the place where Dharmodgata Bodhisattva Mahāsattva expounds this Dharma, there is a separate seven-jeweled platform, tall, vast, and beautifully adorned with various treasures. Nets of genuine pearls are draped all around. On the platform, there is a seven-jeweled bed, and on the bed is placed a seven-jeweled casket. The true Dharma of Mahāprajñāpāramitā is written on gold sheets and placed inside the casket, surrounded by various treasures. At the four corners of the platform, there are four silver incense burners, burning black aloeswood incense, offering to the true Dharma of Mahāprajñāpāramitā. For this reason, we devas are scattering flowers in the sky as an offering.』 『At that time, Sadāprarudita Bodhisattva Mahāsattva said to Śakra devānām indra, 『Kauśika! As you have said, this true Dharma of Mahāprajñāpāramitā, the mother of all Buddhas and Bodhisattvas, is subtle, profound, supreme, and extremely rare. Is there any way you can show it to me?』 Śakra devānām indra said, 『Good man! That true Dharma of Mahāprajñāpāramitā is inside the seven-jeweled casket, and Dharmodgata Bodhisattva Mahāsattva has sealed it with seven jeweled seals. I have no way to show it to you.』 At that time, Sadāprarudita Bodhisattva Mahāsattva, along with the daughter of the elder and others, continued forward and arrived at the place where Dharmodgata Bodhisattva Mahāsattva was.
。即以所持金銀珍寶、衣服臥具、幢幡寶蓋、香華燈涂等，分作二分，先持一分而共供養摩訶般若波羅蜜多，次持一分亦共供養法上菩薩摩訶薩。作是供養已，復以種種妙色香華向法上菩薩摩訶薩所而用散擲。以法上菩薩摩訶薩威神力故，其所散華于菩薩上住虛空中，變成種種妙寶樓閣，是諸樓閣自然皆有真珠瓔珞間錯垂布。
「爾時，常啼菩薩摩訶薩並長者女見是相已，咸作是念：『善哉！此相甚為希有。法上菩薩摩訶薩現住菩薩地，神通威德尚能如是，何況成就阿耨多羅三藐三菩提已，彼諸功德不可稱計。』爾時長者女作是念已，於法上菩薩摩訶薩，益加恭敬尊重愛樂，並五百侍女亦各恭敬尊重愛樂。時長者女及五百侍女，皆發阿耨多羅三藐三菩提心，咸作是言：『愿我以此善根因緣，于未來世當得成佛。為菩薩時亦如法上菩薩摩訶薩，愛樂尊重般若波羅蜜多等無有異，及廣為人宣說般若波羅蜜多，成就般若波羅蜜多善巧方便，皆如法上菩薩摩訶薩今日無異。』作是言已，彼長者女並五百侍女，即時頭面禮菩薩足。禮已，合掌退住一面。
「爾時，常啼菩薩摩訶薩如前所作供養事已，即時頭面禮菩薩足。禮已旋繞種種稱讚，歡喜瞻仰合掌而住。問法上菩薩摩訶薩言：『大士！當知我善因緣故來至此。
【現代漢語翻譯】 現代漢語譯本：他們將所持有的金銀珍寶、衣服臥具、幢幡寶蓋、香花燈涂等物品，分成兩份，先拿出一份共同供養摩訶般若波羅蜜多（偉大的智慧到彼岸），然後拿出另一份也共同供養法上菩薩摩訶薩（以法為上的大菩薩）。做完這些供養后，又用各種美妙的香花向法上菩薩摩訶薩拋撒。由於法上菩薩摩訶薩的威神力，所散的花在菩薩上方虛空中，變成各種美妙的寶樓閣，這些樓閣自然都有珍珠瓔珞交錯垂掛。 當時，常啼菩薩摩訶薩（常啼菩薩，為求法不惜一切）和長者女看到這種景象后，都這樣想：『太好了！這種景象真是稀有。法上菩薩摩訶薩現在只是菩薩的果位，神通威德尚且如此，更何況成就阿耨多羅三藐三菩提（無上正等正覺）之後，他的功德更是不可計數。』當時長者女這樣想后，對法上菩薩摩訶薩更加恭敬尊重愛慕，連同五百名侍女也都各自恭敬尊重愛慕。當時長者女和五百名侍女，都發起了阿耨多羅三藐三菩提心，都這樣說：『愿我們以此善根因緣，在未來世能夠成佛。做菩薩時也像法上菩薩摩訶薩一樣，愛慕尊重般若波羅蜜多等，沒有絲毫差別，並且廣泛地為人宣說般若波羅蜜多，成就般若波羅蜜多的善巧方便，都像今天的法上菩薩摩訶薩一樣。』說完這些話后，長者女和五百名侍女，立即頭面頂禮菩薩的腳。頂禮完畢，合掌退到一邊站立。 當時，常啼菩薩摩訶薩像之前所做的那樣供養完畢后，立即頭面頂禮菩薩的腳。頂禮完畢，圍繞菩薩轉圈，用各種語言稱讚，歡喜地瞻仰菩薩，合掌站立。他問法上菩薩摩訶薩說：『大士！您應當知道我因為善的因緣才來到這裡。』
【English Translation】 English version: They divided the gold, silver, precious jewels, clothing, bedding, banners, canopies, fragrant flowers, lamps, and incense they possessed into two portions. First, they took one portion and jointly offered it to the Mahāprajñāpāramitā (the Great Perfection of Wisdom), and then they took the other portion and jointly offered it to Dharmottara Bodhisattva Mahāsattva (the Great Bodhisattva who is foremost in Dharma). After making these offerings, they scattered various beautiful fragrant flowers towards Dharmottara Bodhisattva Mahāsattva. Due to the spiritual power of Dharmottara Bodhisattva Mahāsattva, the scattered flowers remained in the sky above the Bodhisattva, transforming into various exquisite jeweled pavilions. These pavilions naturally had pearl necklaces interwoven and hanging down. At that time, Sadāprarudita Bodhisattva Mahāsattva (the Bodhisattva who always weeps) and the daughter of the elder, upon seeing this sight, all thought: 『Excellent! This sight is truly rare. Dharmottara Bodhisattva Mahāsattva, who is currently dwelling in the Bodhisattva stage, already possesses such spiritual powers and majestic virtue. How much more immeasurable will his merits be after attaining Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).』 After the elder's daughter had this thought, she developed even greater respect, reverence, and love for Dharmottara Bodhisattva Mahāsattva, and the five hundred maidservants also each developed respect, reverence, and love. At that time, the elder's daughter and the five hundred maidservants all generated the mind for Anuttarā-samyak-saṃbodhi, and they all said: 『May we, through the merit of this good root, attain Buddhahood in the future. When we are Bodhisattvas, may we also be like Dharmottara Bodhisattva Mahāsattva, loving and respecting Prajñāpāramitā without any difference, and widely proclaim Prajñāpāramitā to others, achieving the skillful means of Prajñāpāramitā, just like Dharmottara Bodhisattva Mahāsattva today.』 After saying these words, the elder's daughter and the five hundred maidservants immediately bowed their heads to the Bodhisattva's feet. After bowing, they stood to one side with their palms joined. At that time, Sadāprarudita Bodhisattva Mahāsattva, after completing the offerings as before, immediately bowed his head to the Bodhisattva's feet. After bowing, he circumambulated the Bodhisattva, praising him in various ways, joyfully gazing upon him, and stood with his palms joined. He asked Dharmottara Bodhisattva Mahāsattva, saying: 『Great Being! You should know that I have come here because of good causes and conditions.』
我本為求般若波羅蜜多故，于空寂林中思惟方便，時空中有聲而謂我言：「汝可東行求般若波羅蜜多。」我如所教尋即東行，東行未久我復作念：「曏者云何而不能問彼空中聲，東行遠近？於何方處從誰得聞般若波羅蜜多？」我于爾時憂愁啼泣，即于彼住經七晝夜。當是憂愁啼泣之時，忽然見有如來形像，住於我前作如是言：「善男子！從是東行五百由旬有城名眾香，彼有菩薩摩訶薩名曰法上。汝可往彼，當得聞般若波羅蜜多。」我時聞是說已心大歡喜，即于彼處一心諦想大士，思惟般若波羅蜜多。我于爾時住一切法無依止想，即時得入無量無數三摩地門，於三摩地中，見十方無量阿僧祇世界諸佛如來、應供、正等正覺，各各為諸菩薩摩訶薩宣說般若波羅蜜多。是諸如來咸讚我言：「善哉，善哉！善男子！汝以求般若波羅蜜多因緣故，得入諸三摩地門。」時諸如來如是乃至種種示教利喜，安慰我已，忽然不現。我于爾時從三摩地出已，不復得見諸佛如來。我心苦惱即作是念：「曏者如來，從何所來？去至何所？」我復思惟：「彼法上菩薩摩訶薩，于先佛所深種善根，通達般若波羅蜜多具諸方便，我當往彼聽受般若波羅蜜多及問斯義。」以是緣故我今至此，而得瞻禮菩薩大士。我心歡喜深自慶快，猶如苾芻得第三禪樂。
大士！如我向於三摩地中所見如來，而不知彼從何所來？去至何所？唯愿大士示教於我，令我常得見佛世尊。』
法上菩薩品第三十一
「爾時，法上菩薩摩訶薩謂常啼菩薩摩訶薩言：『善男子！如來者，無所從來亦無所去。何以故？真如無動，真如即是如來。不生法無來無去，不生法即是如來。實際無來無去，實際即是如來。空性無來無去，空性即是如來。無染法無來無去，無染法即是如來。寂滅無來無去，寂滅即是如來。虛空無來無去，虛空即是如來。善男子！離如是等法，無別有法可名如來。此復云何所謂如來真如？一切法真如，同是一真如，是如無分別、無二亦無三。善男子！譬如春末夏初，于日中分陽焰動發，若時有人于中求水，于汝意云何，彼水從何所來？為從東海來耶？南西北海來耶？其去亦然。』常啼菩薩言：『彼陽焰中無水可得，況復有來及有去耶？但是愚癡無智虛妄所見。』法上菩薩言：『善男子！一切如來亦復如是。若人著於色相及以音聲，觀諸如來若來若去起分別者，當知是人愚癡無智虛妄所見。何以故？如來者是即法身，非色身可見。善男子！法性無來無去，一切如來亦復如是無來無去。又如幻師幻化所作象兵、馬兵、車兵、步兵，如是四兵幻所作故無來無去。一切如來亦復
【現代漢語翻譯】 現代漢語譯本：『大士（菩薩的尊稱）！如果我能在三摩地（禪定）中見到如來（佛的稱號），卻不知道他從哪裡來，又到哪裡去？我希望大士能教導我，讓我能經常見到佛世尊。』
法上菩薩品第三十一
『那時，法上菩薩摩訶薩（大菩薩）對常啼菩薩摩訶薩說：『善男子！如來，沒有從哪裡來，也沒有到哪裡去。為什麼呢？真如（事物的真實本性）是不動的，真如就是如來。不生法（不生不滅的法）沒有來也沒有去，不生法就是如來。實際（真理的實際）沒有來也沒有去，實際就是如來。空性（一切事物沒有固定不變的自性）沒有來也沒有去，空性就是如來。無染法（沒有污染的法）沒有來也沒有去，無染法就是如來。寂滅（涅槃）沒有來也沒有去，寂滅就是如來。虛空（空無）沒有來也沒有去，虛空就是如來。善男子！離開這些法，沒有其他法可以稱為如來。這又是什麼意思呢？所謂的如來真如，一切法的真如，都是同一個真如，是如如不動，沒有分別，沒有二，也沒有三。善男子！譬如春末夏初，在中午時分，陽焰（陽光照射在空氣中產生的虛幻景象）動盪，如果有人在其中尋找水，你認為，那水是從哪裡來的？是從東海來的嗎？還是從南西北海來的？它去向也是如此。』常啼菩薩說：『那陽焰中根本沒有水，更何況有來和去呢？那只是愚癡無智的虛妄所見。』法上菩薩說：『善男子！一切如來也是如此。如果有人執著於色相和音聲，觀察如來的來去而產生分別，應當知道這個人是愚癡無智的虛妄所見。為什麼呢？如來就是法身（佛的真身），不是色身（肉身）可見的。善男子！法性沒有來也沒有去，一切如來也是如此，沒有來也沒有去。又如幻術師幻化出來的象兵、馬兵、車兵、步兵，這四種兵都是幻化出來的，所以沒有來也沒有去。一切如來也是如此』
【English Translation】 English version: 『Great Bodhisattva! If I see the Tathagata (Buddha's title) in Samadhi (meditative state), but do not know from where he comes or where he goes? I wish that the Great Bodhisattva would instruct me, so that I may always see the World Honored One.』
Chapter Thirty-One: The Bodhisattva Dharmodgata
『At that time, the Bodhisattva Mahasattva Dharmodgata said to the Bodhisattva Mahasattva Sadāprarudita: 『Good man! The Tathagata does not come from anywhere, nor does he go anywhere. Why? True Suchness (the true nature of things) is unmoving, and True Suchness is the Tathagata. The unarisen Dharma (the Dharma that neither arises nor ceases) has no coming and no going, and the unarisen Dharma is the Tathagata. The Actual (the reality of truth) has no coming and no going, and the Actual is the Tathagata. Emptiness (the lack of inherent existence) has no coming and no going, and Emptiness is the Tathagata. The undefiled Dharma (the Dharma without defilement) has no coming and no going, and the undefiled Dharma is the Tathagata. Nirvana (extinction of suffering) has no coming and no going, and Nirvana is the Tathagata. Space (emptiness) has no coming and no going, and Space is the Tathagata. Good man! Apart from these Dharmas, there is no other Dharma that can be called the Tathagata. What does this mean? The so-called True Suchness of the Tathagata, the True Suchness of all Dharmas, is the same True Suchness, which is unmoving, without distinction, without duality, and without trinity. Good man! For example, in late spring and early summer, at midday, the sun's heat shimmers, and if someone seeks water in it, what do you think, where does that water come from? Does it come from the Eastern Sea? Or from the Southern, Western, or Northern Seas? And its going is the same.』 The Bodhisattva Sadāprarudita said: 『There is no water to be found in that shimmering heat, let alone coming and going? It is just a false perception of ignorance and lack of wisdom.』 The Bodhisattva Dharmodgata said: 『Good man! All Tathagatas are also like this. If someone is attached to form and sound, and observes the coming and going of the Tathagatas and makes distinctions, know that this person is a false perception of ignorance and lack of wisdom. Why? The Tathagata is the Dharmakaya (the Dharma body of the Buddha), not a physical body that can be seen. Good man! The nature of Dharma has no coming and no going, and all Tathagatas are also like this, without coming and without going. Also, like the illusionist's illusion of elephant soldiers, horse soldiers, chariot soldiers, and foot soldiers, these four kinds of soldiers are created by illusion, so they have no coming and no going. All Tathagatas are also like this.』
如是，無來無去。又如有人于其夢中，或見一佛二佛三四五佛乃至百千諸佛。善男子！而彼諸佛從何所來？去至何所？』常啼菩薩言：『大士！夢所不實，無決定法，於是法中何有去來？』法上菩薩言：『一切如來亦復如是。如佛所說，一切法如夢。有人不能如實了知一切法如夢故，即以色相音聲語言名字，執著分別諸佛如來若來若去。善男子！若於是法中不如實知虛妄分別者，當知是等名愚異生，受生死身輪轉諸趣，遠離般若波羅蜜多，遠離一切佛法。善男子！若人如實了知，如佛所說一切法如夢，於是法中即無有法若來若去，是故無所分別。如實了知一切如來無來無去不生不滅，如是知者，是為見法，是為知法，是人即近阿耨多羅三藐菩提，是行般若波羅蜜多，不虛受其國中信施，能與世間作大福田。善男子！又如大海出種種寶，是寶不從東方而來，亦復不從南西北方四維上下諸方而來，但是一切眾生所作福業共感報應。是故大海出諸珍寶，是寶一一從因緣生，亦不無因緣生。因緣和合即有，因緣散滅即無。有亦不從十方來，無亦不至十方去。諸如來身亦復如是，不從十方來、不至十方去，但以因緣和合所生，不住因緣法，亦不無因緣生。因緣和合即生，因緣離散即滅。生亦不從十方來，滅亦不至十方去。善男子
【現代漢語翻譯】 現代漢語譯本：『是這樣的，沒有來也沒有去。又比如有人在夢中，或者見到一尊佛、兩尊佛、三四五尊佛，乃至百千諸佛。善男子！那些佛從哪裡來？又去往哪裡呢？』常啼菩薩說：『大士！夢境是不真實的，沒有確定的法則，在這樣的法中哪裡有來去呢？』法上菩薩說：『一切如來也是如此。正如佛所說，一切法都如夢。有人不能如實地瞭解一切法如夢，就以色相、音聲、語言、名字，執著分別諸佛如來是來還是去。善男子！如果在這個法中不能如實地瞭解虛妄分別，應當知道這些人名為愚癡的凡夫，承受生死輪迴，遠離般若波羅蜜多（智慧到彼岸），遠離一切佛法。善男子！如果有人如實地瞭解，正如佛所說一切法如夢，在這個法中就沒有什麼法是來或者去的，所以沒有什麼可以分別的。如實地瞭解一切如來無來無去、不生不滅，這樣瞭解的人，就是見法，就是知法，這個人就接近阿耨多羅三藐三菩提（無上正等正覺），這就是在修行般若波羅蜜多，不虛受其國土中的信施，能為世間作大福田。善男子！又比如大海涌出種種寶物，這些寶物不是從東方而來，也不是從南西北方、四維上下各方而來，而是所有眾生所作的福業共同感應的果報。所以大海涌出各種珍寶，這些寶物一一從因緣而生，也不是沒有因緣而生。因緣和合就存在，因緣散滅就消失。存在也不是從十方而來，消失也不是到十方去。諸如來的身體也是如此，不是從十方而來，也不是到十方去，只是因緣和合所生，不住于因緣法，也不是沒有因緣而生。因緣和合就生，因緣離散就滅。生也不是從十方而來，滅也不是到十方去。善男子！』 現代漢語譯本：'就像這樣，沒有來也沒有去。又比如有人在夢中，看到一尊佛、兩尊佛、三四五尊佛，甚至成百上千的佛。善男子！那些佛是從哪裡來的？又到哪裡去了呢？』常啼菩薩說：『大士！夢境是不真實的，沒有固定的規律，在這樣的法中哪裡會有來去呢？』法上菩薩說：『一切如來也是這樣。就像佛所說，一切法都像夢一樣。有人不能如實地瞭解一切法如夢，就用色相、聲音、語言、名字，執著地分別諸佛如來是來還是去。善男子！如果在這個法中不能如實地瞭解虛妄的分別，應當知道這些人是愚癡的凡夫，承受生死輪迴，遠離般若波羅蜜多（智慧的彼岸），遠離一切佛法。善男子！如果有人如實地瞭解，就像佛所說一切法如夢，在這個法中就沒有什麼法是來或者去的，所以沒有什麼可以分別的。如實地瞭解一切如來無來無去、不生不滅，這樣瞭解的人，就是見法，就是知法，這個人就接近阿耨多羅三藐三菩提（無上正等正覺），這就是在修行般若波羅蜜多，不虛度接受國土中的信施，能為世間作大福田。善男子！又比如大海涌出各種寶物，這些寶物不是從東方來的，也不是從南西北方、四維上下各方來的，而是所有眾生所作的福業共同感應的果報。所以大海涌出各種珍寶，這些寶物一一從因緣而生，也不是沒有因緣而生。因緣和合就存在，因緣散滅就消失。存在也不是從十方來的，消失也不是到十方去的。諸如來的身體也是這樣，不是從十方來的，也不是到十方去的，只是因緣和合所生，不住于因緣法，也不是沒有因緣而生。因緣和合就生，因緣離散就滅。生也不是從十方來的，滅也不是到十方去的。善男子！』
【English Translation】 English version: 'It is like this, there is no coming and no going. It is like someone in their dream, seeing one Buddha, two Buddhas, three, four, or five Buddhas, even hundreds or thousands of Buddhas. Good son! Where do those Buddhas come from? And where do they go to?' Sadāprarudita Bodhisattva said: 'Great being! Dreams are not real, there is no fixed law, in this dharma, how can there be coming and going?' Dharmodgata Bodhisattva said: 'All Tathagatas are also like this. As the Buddha said, all dharmas are like dreams. Some people cannot truly understand that all dharmas are like dreams, so they use form, sound, language, and names, clinging to and distinguishing whether the Tathagatas come or go. Good son! If in this dharma, one does not truly understand the false distinctions, know that these people are called foolish ordinary beings, who receive the cycle of birth and death, are far from Prajñāpāramitā (perfection of wisdom), and are far from all Buddha-dharmas. Good son! If someone truly understands, as the Buddha said, all dharmas are like dreams, in this dharma, there is no dharma that comes or goes, therefore there is nothing to distinguish. Truly understanding that all Tathagatas have no coming and no going, no birth and no death, one who understands this is seeing the dharma, is knowing the dharma, this person is close to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), this is practicing Prajñāpāramitā, not vainly receiving the offerings of faith in their land, and can be a great field of merit for the world. Good son! It is like the ocean producing various treasures, these treasures do not come from the east, nor do they come from the south, west, north, the four intermediate directions, above or below, but are the shared karmic retribution of all beings' meritorious deeds. Therefore, the ocean produces various treasures, each of these treasures arises from causes and conditions, and not without causes and conditions. When causes and conditions come together, they exist, when causes and conditions disperse, they cease to exist. Existence does not come from the ten directions, and non-existence does not go to the ten directions. The bodies of all Tathagatas are also like this, they do not come from the ten directions, nor do they go to the ten directions, but are born from the coming together of causes and conditions, not abiding in the dharma of causes and conditions, nor are they born without causes and conditions. When causes and conditions come together, they are born, when causes and conditions disperse, they cease to exist. Birth does not come from the ten directions, and cessation does not go to the ten directions. Good son!' English version: 'It is like this, there is no coming and no going. It is like someone in their dream, seeing one Buddha, two Buddhas, three, four, or five Buddhas, even hundreds or thousands of Buddhas. Good son! Where do those Buddhas come from? And where do they go to?' Sadāprarudita Bodhisattva said: 'Great being! Dreams are not real, there is no fixed law, in this dharma, how can there be coming and going?' Dharmodgata Bodhisattva said: 'All Tathagatas are also like this. Just as the Buddha said, all dharmas are like dreams. Some people cannot truly understand that all dharmas are like dreams, so they use form, sound, language, and names, clinging to and distinguishing whether the Tathagatas come or go. Good son! If in this dharma, one does not truly understand the false distinctions, know that these people are foolish ordinary beings, who receive the cycle of birth and death, are far from Prajñāpāramitā (the perfection of wisdom), and are far from all Buddha-dharmas. Good son! If someone truly understands, as the Buddha said, all dharmas are like dreams, in this dharma, there is no dharma that comes or goes, therefore there is nothing to distinguish. Truly understanding that all Tathagatas have no coming and no going, no birth and no death, one who understands this is seeing the dharma, is knowing the dharma, this person is close to Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), this is practicing Prajñāpāramitā, not vainly receiving the offerings of faith in their land, and can be a great field of merit for the world. Good son! It is like the ocean producing various treasures, these treasures do not come from the east, nor do they come from the south, west, north, the four intermediate directions, above or below, but are the shared karmic retribution of all beings' meritorious deeds. Therefore, the ocean produces various treasures, each of these treasures arises from causes and conditions, and not without causes and conditions. When causes and conditions come together, they exist, when causes and conditions disperse, they cease to exist. Existence does not come from the ten directions, and non-existence does not go to the ten directions. The bodies of all Tathagatas are also like this, they do not come from the ten directions, nor do they go to the ten directions, but are born from the coming together of causes and conditions, not abiding in the dharma of causes and conditions, nor are they born without causes and conditions. When causes and conditions come together, they are born, when causes and conditions disperse, they cease to exist. Birth does not come from the ten directions, and cessation does not go to the ten directions. Good son!'
！又如箜篌有弦有槽有棍，若人以手鼓擊出聲，是聲無所從來，不從弦出、不從槽出、不從棍出、不從手出，但以因緣和合有聲，因緣散滅即無有聲，是聲滅已亦無所至。善男子！諸佛如來亦復如是。從一切相應善根種種因緣如理出生，非一因一緣一善根生，亦不無因緣生。緣合故生，生而無來，緣散故滅，滅而無去。善男子！汝當如是如實了知諸佛如來無來無去，若知諸佛無來去故，即住一切法無生無滅。如是知者，是行般若波羅蜜多善巧方便，決定得成阿耨多羅三藐三菩提。』
「爾時，法上菩薩摩訶薩說是諸佛如來無來無去法時，三千大千世界六種震動現十八相，所謂動、遍動、等遍動，吼、遍吼、等遍吼，震、遍震、等遍震，踴、遍踴、等遍踴，爆、遍爆、等遍爆，擊、遍擊、等遍擊。現如是等十八相已，一切魔宮隱蔽不現，非時開敷種種異華，大地一切華樹果樹皆悉傾向法上菩薩摩訶薩。帝釋天主，四大天王及欲界諸天子眾，于虛空中雨天妙華，向法上菩薩摩訶薩散擲供養，又復以諸天華散於常啼菩薩摩訶薩上，作如是言：『善哉，善哉！常啼菩薩！我等因仁者故，今日於法上菩薩摩訶薩所，得聞最上甚深正法。我等今日得大善利，斯為世間第一希有。』
「爾時，常啼菩薩摩訶薩白法上菩薩
【現代漢語翻譯】 現代漢語譯本：又如箜篌（一種撥絃樂器）有弦、有槽、有棍，如果有人用手敲擊它發出聲音，這聲音並非來自任何地方，不是從弦發出、不是從槽發出、不是從棍發出、不是從手發出，只是因為因緣和合才產生聲音，因緣散滅就沒有聲音，這聲音消失後也沒有去處。善男子！諸佛如來也是如此。從一切相應的善根和種種因緣如理出生，不是單一的因、單一的緣、單一的善根所生，也不是沒有因緣而生。因緣和合所以產生，產生而無所來，因緣散滅所以消失，消失而無所去。善男子！你應該這樣如實地了知諸佛如來無來無去，如果知道諸佛無來去，就安住於一切法無生無滅。這樣認知的人，是修行般若波羅蜜多（以智慧到達彼岸）的善巧方便，必定能夠成就阿耨多羅三藐三菩提（無上正等正覺）。』 當時，法上菩薩摩訶薩在宣說諸佛如來無來無去之法時，三千大千世界發生六種震動，顯現十八種相，即動、遍動、等遍動，吼、遍吼、等遍吼，震、遍震、等遍震，踴、遍踴、等遍踴，爆、遍爆、等遍爆，擊、遍擊、等遍擊。顯現這些十八種相后，一切魔宮都隱蔽不現，不是時節開放的各種奇異花朵都開放了，大地上所有的花樹果樹都傾向於法上菩薩摩訶薩。帝釋天主（天神之王）、四大天王以及欲界諸天子眾，在虛空中降下天上的美妙花朵，向法上菩薩摩訶薩散擲供養，又用天花散在常啼菩薩摩訶薩身上，說道：『太好了，太好了！常啼菩薩！我們因為您的緣故，今天在法上菩薩摩訶薩這裡，聽聞了最上甚深的佛法。我們今天得到了巨大的利益，這是世間第一稀有的事情。』 當時，常啼菩薩摩訶薩對法上菩薩說：
【English Translation】 English version: 'It is like a harp (konghou) that has strings, a sound box, and a stick. If someone strikes it with their hand to produce a sound, that sound does not come from anywhere. It does not come from the strings, the sound box, the stick, or the hand. It is only because of the combination of causes and conditions that a sound arises. When these causes and conditions disperse, there is no sound. When the sound ceases, it does not go anywhere. Good man! The Tathagatas (Buddhas) are also like this. They arise from all corresponding good roots and various causes and conditions in accordance with the truth. They are not born from a single cause, a single condition, or a single good root, nor are they born without causes and conditions. They arise because of the combination of conditions, arising without coming from anywhere. They cease because of the dispersal of conditions, ceasing without going anywhere. Good man! You should truly understand that the Tathagatas neither come nor go. If you understand that the Buddhas neither come nor go, you will abide in the non-arising and non-ceasing of all dharmas (phenomena). One who understands in this way is skillful in the practice of Prajnaparamita (perfection of wisdom), and will certainly attain Anuttara-samyak-sambodhi (supreme perfect enlightenment).' At that time, when Bodhisattva Dharmopari (Bodhisattva Dharma Above) was speaking about the Dharma of the Tathagatas neither coming nor going, the three thousand great thousand worlds shook in six ways, manifesting eighteen aspects, namely: shaking, universal shaking, equal universal shaking; roaring, universal roaring, equal universal roaring; quaking, universal quaking, equal universal quaking; rising, universal rising, equal universal rising; exploding, universal exploding, equal universal exploding; striking, universal striking, equal universal striking. After manifesting these eighteen aspects, all the palaces of Mara (demon) were hidden and did not appear. Various extraordinary flowers that were not in season bloomed, and all the flower trees and fruit trees on the earth inclined towards Bodhisattva Dharmopari. Lord Sakra (king of gods), the Four Heavenly Kings, and the multitude of heavenly sons of the desire realm rained down celestial wonderful flowers in the sky, scattering them as offerings to Bodhisattva Dharmopari. They also scattered celestial flowers on Bodhisattva Sadaprarudita (Ever Weeping Bodhisattva), saying: 'Excellent, excellent! Bodhisattva Sadaprarudita! Because of you, today we have heard the supreme and profound Dharma from Bodhisattva Dharmopari. Today we have obtained great benefit, this is the most rare thing in the world.' At that time, Bodhisattva Sadaprarudita said to Bodhisattva Dharmopari:
摩訶薩言：『以何因緣大地震動及現諸相？』法上菩薩言：『善男子！我向為汝說諸佛如來無來去法，乃有是相。』
「爾時，有八千人得無生法忍，八十千那庾多人發阿耨多羅三藐三菩提心，六萬四千人遠塵離垢得法眼凈。
「爾時，常啼菩薩摩訶薩聞是法已，心大慶快踴躍歡喜，作如是言：『我於今日得最上利，以求般若波羅蜜多因緣故，于善知識所得聞諸佛如來無來去法。我今已得圓滿如是善根，決定不退轉于阿耨多羅三藐三菩提。』作是語已轉復歡喜，踴身虛空高七多羅樹，于虛空中作是思惟：『我今復從何得上妙香華，供養法上菩薩摩訶薩？』爾時，帝釋天主知常啼菩薩心所念已，即以天曼陀羅華，奉上常啼菩薩摩訶薩。天主作是言：『善男子！汝可持此妙華供養法上菩薩摩訶薩。我今助成於汝，利益無量無數眾生。』時，常啼菩薩摩訶薩受帝釋天主所奉華已，即以此華向法上菩薩摩訶薩散擲供養。華供養已，合掌恭敬作如是言：『菩薩大士！我從今日當以己身，奉事菩薩給侍供養。』作是說已，從空中下住菩薩前。
「爾時，長者女並五百侍女俱白常啼菩薩摩訶薩言：『我等各以己身奉上于汝給侍供養，並其五百乘車亦同奉上，愿我世世所生，常得與汝同種善根常相值遇，常同親近諸
【現代漢語翻譯】 現代漢語譯本：摩訶薩（菩薩的尊稱）問道：『是什麼因緣導致大地劇烈震動並出現各種異象？』法上菩薩回答說：『善男子！我將為你講述諸佛如來沒有來去之法的道理，所以才會有這些現象。』 當時，有八千人證得無生法忍（對諸法不生不滅的真理的領悟），八十千那庾多（數量單位，表示極多）人發起了阿耨多羅三藐三菩提心（無上正等正覺之心），六萬四千人遠離塵垢，獲得了法眼凈（清凈的智慧之眼）。 當時，常啼菩薩摩訶薩聽到這個法后，心中無比歡快，踴躍歡喜，說道：『我今天得到了最殊勝的利益，因為尋求般若波羅蜜多（到達智慧彼岸的方法）的緣故，從善知識那裡聽聞了諸佛如來沒有來去之法的道理。我現在已經圓滿了這樣的善根，決定不會在阿耨多羅三藐三菩提的道路上退轉。』說完這話后，他更加歡喜，身體躍升到虛空中，高七多羅樹（一種高大的樹）的高度，在虛空中思索：『我現在要從哪裡得到上妙的香花，來供養法上菩薩摩訶薩呢？』這時，帝釋天主（天神之王）知道常啼菩薩心中所想，就用天上的曼陀羅花，獻給常啼菩薩摩訶薩。天主說道：『善男子！你可以用這些妙花供養法上菩薩摩訶薩。我今天幫助你成就，利益無量無數的眾生。』當時，常啼菩薩摩訶薩接受了帝釋天主所獻的花后，就用這些花向法上菩薩摩訶薩散擲供養。供養完畢后，他合掌恭敬地說道：『菩薩大士！我從今天起，將以自己的身體，奉事菩薩，給侍供養。』說完這話，他從空中下來，站在菩薩面前。 當時，長者女和五百名侍女一起對常啼菩薩摩訶薩說：『我們各自將自己的身體獻給您，給您侍奉供養，並將我們的五百輛車也一同獻上，愿我們世世代代所生，都能與您同種善根，常常相遇，常常親近諸佛。』
【English Translation】 English version: The Mahasattva (a respectful term for a Bodhisattva) asked: 'What is the cause and condition for the great earth to shake and for various signs to appear?' The Bodhisattva Dharmottara replied: 'Good man! I am about to explain to you the principle that the Tathagatas (Buddhas) have no coming or going, and that is why these phenomena occur.' At that time, eight thousand people attained the Kshanti (acceptance) of the non-arising of dharmas (the understanding of the truth that all phenomena are neither created nor destroyed), eighty thousand nayutas (a unit of large number) of people generated the Bodhicitta (the mind of enlightenment) of Anuttara-samyak-sambodhi (supreme perfect enlightenment), and sixty-four thousand people were freed from defilements and attained the pure Dharma Eye (the pure eye of wisdom). At that time, the Bodhisattva Sadāprarudita Mahasattva, having heard this Dharma, felt great joy and elation, and said: 'Today I have obtained the most supreme benefit, because of seeking the cause and condition of Prajnaparamita (the perfection of wisdom), I have heard from a good teacher the principle that the Tathagatas have no coming or going. Now I have perfected such good roots, and I will definitely not regress on the path of Anuttara-samyak-sambodhi.' After saying this, he became even more joyful, and his body leaped into the sky, reaching a height of seven Tala trees (a tall tree), and in the sky he pondered: 'Where can I now obtain the most exquisite fragrant flowers to offer to the Bodhisattva Dharmottara?' At that time, Sakra, the Lord of the Devas (king of the gods), knowing what Sadāprarudita Bodhisattva was thinking, immediately offered him celestial Mandarava flowers. The Lord of the Devas said: 'Good man! You can use these exquisite flowers to offer to the Bodhisattva Dharmottara. Today I will help you to succeed, benefiting immeasurable and countless sentient beings.' At that time, the Bodhisattva Sadāprarudita Mahasattva, having received the flowers offered by Sakra, the Lord of the Devas, immediately scattered these flowers towards the Bodhisattva Dharmottara as an offering. After the offering, he joined his palms in reverence and said: 'Great Bodhisattva! From today onwards, I will use my own body to serve the Bodhisattva, to attend and make offerings.' After saying this, he descended from the sky and stood before the Bodhisattva. At that time, the daughter of the elder and five hundred maidservants together said to the Bodhisattva Sadāprarudita Mahasattva: 'We each offer our own bodies to you, to serve and make offerings to you, and we also offer our five hundred carriages. May we, in all our future lives, always share the same good roots with you, always meet you, and always be close to the Buddhas.'
佛菩薩恭敬供養。我所獻身愿垂納受。』爾時，常啼菩薩摩訶薩告長者女等言：『汝等若以誠心奉我，我有所行皆隨順者，我即納受。』長者女等言：『我等誠心奉上于汝，凡諸所作我等隨順。』爾時，常啼菩薩摩訶薩為納受已，即白法上菩薩摩訶薩言：『今此長者女並五百侍女，乃至寶嚴五百乘車，悉回奉上。菩薩大士愿垂納受。』
「爾時，帝釋天主贊常啼菩薩摩訶薩言：『善哉，善哉！善男子！如是喜舍甚為希有。若菩薩摩訶薩能如是舍者，速得阿耨多羅三藐三菩提，通達般若波羅蜜多善巧方便。善男子！過去諸佛如來、應供、正等正覺本行菩薩道時，皆如汝今行是舍行，勤求般若波羅蜜多因緣，亦如汝今等無有異。』
「爾時，法上菩薩摩訶薩為欲成就常啼菩薩摩訶薩善根故，即受是長者女等。受已即時復與常啼菩薩摩訶薩。
「爾時，法上菩薩摩訶薩，過日後分，從法座起即入宮舍。是時，常啼菩薩摩訶薩即作是念：『我今為求法故宜應精進，當於二事若行若立，待法上菩薩摩訶薩還出宮舍復登法座，我當聽受甚深正法。』
「爾時，法上菩薩摩訶薩常入般若波羅蜜多三摩地及無量無數菩薩三摩地，於是諸三摩地中住經七歲。常啼菩薩摩訶薩，亦於七歲中若行若立未嘗坐臥，不念
【現代漢語翻譯】 現代漢語譯本：佛和菩薩們恭敬地供養。我所獻出的身體，希望您能接受。』當時，常啼菩薩摩訶薩（Mahāsattva，偉大的菩薩）告訴長者女們說：『你們如果以誠心奉獻給我，我所做的一切你們都順從，我就接受。』長者女們說：『我們誠心奉獻給您，凡是您所做的，我們都順從。』當時，常啼菩薩摩訶薩接受了她們的奉獻后，就對法上菩薩摩訶薩（Dharmodgata Bodhisattva Mahāsattva，法上菩薩）說：『現在這些長者女和五百名侍女，乃至裝飾華麗的五百輛車，都回向奉獻給您。菩薩大士，希望您能接受。』 當時，帝釋天主（Śakra Devānām Indra，天神之王）讚歎常啼菩薩摩訶薩說：『太好了，太好了！善男子！像這樣喜舍的行為非常稀有。如果菩薩摩訶薩能夠像這樣佈施，就能迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），通達般若波羅蜜多（Prajñāpāramitā，智慧的完美）的善巧方便。善男子！過去諸佛如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正等正覺（Samyaksaṃbuddha，正等覺）在修行菩薩道時，都像你現在這樣行佈施，勤求般若波羅蜜多的因緣，也和你現在一樣，沒有任何差別。』 當時，法上菩薩摩訶薩爲了成就常啼菩薩摩訶薩的善根，就接受了這些長者女等。接受之後，立刻又把她們還給了常啼菩薩摩訶薩。 當時，法上菩薩摩訶薩，過了中午之後，從法座起身，就進入宮殿。這時，常啼菩薩摩訶薩就想：『我現在爲了求法，應該精進努力，應當在兩種姿勢中，或行走或站立，等待法上菩薩摩訶薩從宮殿出來，再次登上法座，我將聽受甚深的正法。』 當時，法上菩薩摩訶薩經常進入般若波羅蜜多三摩地（Prajñāpāramitā-samādhi，般若波羅蜜多禪定）和無量無數菩薩三摩地，在這些禪定中住了七年。常啼菩薩摩訶薩，也在七年中或行走或站立，沒有坐下或躺下，不思念
【English Translation】 English version: The Buddhas and Bodhisattvas respectfully made offerings. 『I offer my body, may you accept it.』 At that time, Sadāprarudita Bodhisattva Mahāsattva (the great Bodhisattva) said to the daughters of the elders: 『If you offer yourselves to me with sincerity, and follow all that I do, then I will accept.』 The daughters of the elders said: 『We offer ourselves to you with sincerity, and we will follow all that you do.』 At that time, after Sadāprarudita Bodhisattva Mahāsattva accepted their offerings, he said to Dharmodgata Bodhisattva Mahāsattva (the Bodhisattva of the Dharma): 『Now, these daughters of the elders and five hundred attendants, and even five hundred richly adorned carriages, are all offered to you. Great Bodhisattva, may you accept them.』 At that time, Śakra Devānām Indra (the lord of the gods) praised Sadāprarudita Bodhisattva Mahāsattva, saying: 『Excellent, excellent! Good man! Such an act of joyful giving is very rare. If a Bodhisattva Mahāsattva can give like this, he will quickly attain Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment), and understand the skillful means of Prajñāpāramitā (the perfection of wisdom). Good man! When the past Buddhas, Tathāgatas (the thus-gone ones), Arhats (the worthy ones), and Samyaksaṃbuddhas (the perfectly enlightened ones) were practicing the Bodhisattva path, they all practiced giving like you do now, diligently seeking the causes and conditions of Prajñāpāramitā, and were no different from you now.』 At that time, Dharmodgata Bodhisattva Mahāsattva, in order to cultivate the roots of goodness of Sadāprarudita Bodhisattva Mahāsattva, accepted the daughters of the elders and others. After accepting them, he immediately returned them to Sadāprarudita Bodhisattva Mahāsattva. At that time, Dharmodgata Bodhisattva Mahāsattva, after midday, rose from his seat and entered the palace. At this time, Sadāprarudita Bodhisattva Mahāsattva thought: 『Now, for the sake of seeking the Dharma, I should be diligent and strive, and should either walk or stand, waiting for Dharmodgata Bodhisattva Mahāsattva to come out of the palace and ascend the Dharma seat again, so that I may listen to the profound true Dharma.』 At that time, Dharmodgata Bodhisattva Mahāsattva often entered Prajñāpāramitā-samādhi (the samadhi of the perfection of wisdom) and countless Bodhisattva samadhis, and remained in these samadhis for seven years. Sadāprarudita Bodhisattva Mahāsattva, also for seven years, either walked or stood, never sitting or lying down, not thinking
飲食不生疲倦，但念法上菩薩摩訶薩，當於何時出三摩地還登法座？令我得聞般若波羅蜜多。是時，常啼菩薩於法座所散種種華，彼長者女及五百侍女亦學常啼菩薩，於七歲中若行若立未嘗坐臥，不念飲食不生疲倦，亦復一心待彼菩薩出三摩地。
「爾時，常啼菩薩摩訶薩以樂法心勤精進故，忽聞空中有聲告曰：『法上菩薩后當七日出三摩地。』常啼菩薩聞是空中聲已，心大慶快踴躍歡喜，於法座所，與長者女並五百侍女，以種種寶清凈嚴飾。時長者女等，各各脫身所著妙衣積以為座，當令法上菩薩摩訶薩安處其座。爾時常啼菩薩即於是處周行求水為灑其地。是時諸魔隱蔽諸水悉令不現，魔作是念：『常啼菩薩求水不得心當生苦，心生苦故退失道意善根不增。』爾時常啼菩薩摩訶薩知是魔力所隱蔽已，即作是念：『我今應自破身出血，於法座所為灑其地。何以故？塵土坌污菩薩當座非所清凈。我今為求無上法故，設破己身何所吝惜。又復，我從世世已來，以欲因緣受生死身輪轉諸趣，唐捐其功終無利益，不曾為此清凈法故舍自身命，是故今時宜應精進。』作是念已，即執利刀破身出血而灑其地。彼長者女並五百侍女，亦學常啼菩薩，破身出血而灑其地。彼常啼菩薩並長者女等勇猛堅固，作是事已善根增長，彼諸
【現代漢語翻譯】 現代漢語譯本：飲食不會使人感到疲倦，但心中想著法上菩薩摩訶薩（菩薩中的大菩薩），他將在何時從三摩地（禪定）中出來，回到法座上呢？請讓我能夠聽聞般若波羅蜜多（以智慧到達彼岸的修行方法）。當時，常啼菩薩（一位求法心切的菩薩）在法座周圍散佈各種鮮花，那位長者的女兒和五百位侍女也學習常啼菩薩的樣子，在七年之中，無論是行走還是站立，都不曾坐下或躺臥，不考慮飲食，也不感到疲倦，同樣一心等待那位菩薩從三摩地中出來。 「那時，常啼菩薩摩訶薩因為喜愛佛法的心而勤奮精進，忽然聽到空中傳來聲音說：『法上菩薩將在七天後從三摩地中出來。』常啼菩薩聽到這空中的聲音后，心中非常高興，歡欣雀躍，在法座周圍，與長者的女兒和五百位侍女一起，用各種珍寶進行清凈的裝飾。當時，長者的女兒等人，各自脫下身上所穿的華美衣服，堆積起來作為座位，準備讓法上菩薩摩訶薩安坐其上。那時，常啼菩薩立即在這個地方四處尋找水來灑在地上。這時，眾魔隱藏了所有的水，使它們都無法顯現，魔這樣想：『常啼菩薩求水不得，心中將會產生痛苦，心中產生痛苦就會退失求道的意志，善根也不會增長。』那時，常啼菩薩摩訶薩知道這是魔力所隱藏的，就想：『我現在應該自己破開身體，流出鮮血，在法座周圍灑在地上。為什麼呢？因為塵土玷污了菩薩的座位，是不清凈的。我爲了求得無上的佛法，即使破開自己的身體又有什麼可吝惜的呢？而且，我從生生世世以來，因為慾望的緣故，受生死輪迴，在各個道中流轉，白白浪費了努力，最終沒有任何利益，不曾爲了這清凈的佛法而捨棄自己的生命，所以現在應該精進。』這樣想著，就拿起鋒利的刀割破身體，流出鮮血灑在地上。那位長者的女兒和五百位侍女，也學習常啼菩薩的樣子，割破身體流出鮮血灑在地上。常啼菩薩和長者的女兒等人，勇猛而堅定，做完這些事後，善根增長，那些
【English Translation】 English version: Not being weary from eating, but thinking of the Bodhisattva Mahasattva (a great Bodhisattva) who is above the Dharma, when will he emerge from Samadhi (meditative absorption) and return to his Dharma seat? May I be able to hear the Prajnaparamita (the perfection of wisdom). At that time, Sadaprarudita Bodhisattva (a Bodhisattva who is always weeping for the Dharma) scattered various flowers around the Dharma seat. The daughter of the elder and five hundred maidens also followed Sadaprarudita Bodhisattva's example. For seven years, whether walking or standing, they never sat or lay down, did not think of food, and did not feel weary, also waiting with one mind for that Bodhisattva to emerge from Samadhi. 「At that time, Sadaprarudita Bodhisattva Mahasattva, because of his love for the Dharma, diligently practiced, and suddenly heard a voice in the sky saying: 『The Bodhisattva above the Dharma will emerge from Samadhi in seven days.』 Upon hearing this voice in the sky, Sadaprarudita Bodhisattva was greatly delighted, overjoyed, and with the elder's daughter and five hundred maidens, adorned the Dharma seat with various precious and pure ornaments. At that time, the elder's daughter and others each took off their beautiful clothes and piled them up as a seat, intending for the Bodhisattva Mahasattva above the Dharma to sit upon it. Then, Sadaprarudita Bodhisattva immediately went around seeking water to sprinkle on the ground. At this time, the demons hid all the water, making it invisible. The demons thought: 『If Sadaprarudita Bodhisattva cannot find water, he will feel pain in his heart, and if he feels pain, he will lose his will to seek the path, and his good roots will not grow.』 At that time, Sadaprarudita Bodhisattva Mahasattva, knowing that this was the work of the demons, thought: 『I should now break my own body and shed blood to sprinkle on the ground around the Dharma seat. Why? Because the dust defiles the Bodhisattva's seat, it is not pure. For the sake of seeking the supreme Dharma, what is there to be stingy about even if I break my own body? Moreover, since countless lifetimes, because of desire, I have been in the cycle of birth and death, wandering in various realms, wasting my efforts in vain, and ultimately gaining no benefit. I have never given up my life for this pure Dharma, so now I should be diligent.』 Thinking this, he took a sharp knife and cut his body, shedding blood to sprinkle on the ground. The elder's daughter and five hundred maidens also followed Sadaprarudita Bodhisattva's example, cutting their bodies and shedding blood to sprinkle on the ground. Sadaprarudita Bodhisattva and the elder's daughter and others were courageous and steadfast. After doing these things, their good roots grew, and those
惡魔不得其便。
「爾時，帝釋天主以其天眼觀是事已，即作是念：『常啼菩薩摩訶薩甚為希有，發大勇猛被堅固鎧不惜身命，為求法故，為欲成就阿耨多羅三藐三菩提，廣度一切眾生出輪迴苦，發大精進甚為希有。』帝釋天主作是念已，即令其地血所灑處，變成赤栴檀香水，面百由旬皆栴檀香。爾時帝釋天主，即贊常啼菩薩摩訶薩言：『善哉，善哉！善男子！汝今為求無上法故發大精進，過去諸佛如來、應供、正等正覺本行菩薩道時，亦如汝今等無有異。』
「爾時，常啼菩薩摩訶薩復作是念：『法上菩薩摩訶薩當說法時，我無香華，將何供養？』帝釋天主知所念已，即以千斛天曼陀羅華奉上常啼菩薩摩訶薩。爾時，常啼菩薩摩訶薩受是華已，等分其半先散座側。
「爾時，法上菩薩摩訶薩，過是七歲已從三摩地出，還詣法座安處其上，與無數百千大眾恭敬圍繞。時常啼菩薩摩訶薩見法上菩薩摩訶薩處於座已，心大歡喜，譬如苾芻得第三禪樂，即持帝釋所奉天曼陀羅華先所分者，向法上菩薩摩訶薩散擲供養已，合掌諦心聽受宣說般若波羅蜜多甚深正法。
「爾時，法上菩薩摩訶薩因常啼菩薩摩訶薩故，謂諸眾言：『汝等當知！一切法平等，般若波羅蜜多亦平等。一切法離，般若波羅蜜多亦
【現代漢語翻譯】 現代漢語譯本 惡魔無法從中得逞。 當時，帝釋天主（Indra，天神之王）用他的天眼觀察到這件事後，就想：『常啼菩薩摩訶薩（Sadāprarudita Bodhisattva Mahāsattva，常啼菩薩，大菩薩）真是非常稀有，他發大勇猛心，身披堅固的鎧甲，不惜生命，爲了求法，爲了成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），廣度一切眾生脫離輪迴之苦，他發大精進心，真是非常稀有。』帝釋天主這樣想后，就讓常啼菩薩灑血的地方，都變成赤栴檀香水，方圓百由旬（yojana，古印度長度單位）都充滿栴檀香氣。當時，帝釋天主就讚歎常啼菩薩摩訶薩說：『善哉，善哉！善男子！你現在爲了求無上法而發大精進心，過去諸佛如來（Tathāgata，如來）、應供（Arhat，阿羅漢）、正等正覺（samyak-saṃbuddha，正等覺）在修行菩薩道時，也像你現在一樣，沒有絲毫差別。』 當時，常啼菩薩摩訶薩又想：『法上菩薩摩訶薩（Dharmodgata Bodhisattva Mahāsattva，法上菩薩，大菩薩）說法時，我沒有香花，用什麼來供養呢？』帝釋天主知道他的想法后，就用一千斛（hu，古代容量單位）天曼陀羅花（mandārava，天界之花）獻給常啼菩薩摩訶薩。當時，常啼菩薩摩訶薩接受這些花后，把它們分成兩半，先將一半散在座位旁邊。 當時，法上菩薩摩訶薩，過了這七年後，從三摩地（samādhi，禪定）中出來，回到法座上坐好，無數百千大眾恭敬地圍繞著他。當時，常啼菩薩摩訶薩看到法上菩薩摩訶薩坐在座位上后，心中非常歡喜，就像比丘（bhikṣu，出家男子）得到第三禪的快樂一樣，就拿著帝釋天主所獻的天曼陀羅花，先將分出的一半，向法上菩薩摩訶薩散擲供養，然後合掌，專心聽受宣說般若波羅蜜多（Prajñāpāramitā，智慧到彼岸）甚深正法。 當時，法上菩薩摩訶薩因為常啼菩薩摩訶薩的緣故，對大眾說：『你們應當知道！一切法都是平等的，般若波羅蜜多也是平等的。一切法都是空性的，般若波羅蜜多也是空性的。
【English Translation】 English version The demons could not take advantage of it. At that time, Śakra, Lord of the Devas (Indra, the king of gods), having observed this matter with his divine eye, thought: 『The Bodhisattva Mahāsattva Sadāprarudita (Sadāprarudita Bodhisattva Mahāsattva, the Ever-Weeping Bodhisattva, a great bodhisattva) is truly rare. He has generated great courage, donned firm armor, and does not cherish his life. For the sake of seeking the Dharma, for the sake of attaining anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment), and to liberate all sentient beings from the suffering of saṃsāra (saṃsāra, cycle of rebirth), he has generated great diligence, which is truly rare.』 Having thought this, Śakra, Lord of the Devas, caused the places where the blood had been sprinkled to transform into red sandalwood-scented water, and the area within a hundred yojanas (yojana, ancient Indian unit of distance) was filled with the fragrance of sandalwood. At that time, Śakra, Lord of the Devas, praised the Bodhisattva Mahāsattva Sadāprarudita, saying: 『Excellent, excellent! Good man! You have now generated great diligence for the sake of seeking the unsurpassed Dharma. When the past Buddhas, Tathāgatas (Tathāgata, Thus Come One), Arhats (Arhat, worthy one), and samyak-saṃbuddhas (samyak-saṃbuddha, perfectly enlightened ones) were practicing the bodhisattva path, they were also just like you, without any difference.』 At that time, the Bodhisattva Mahāsattva Sadāprarudita thought again: 『When the Bodhisattva Mahāsattva Dharmodgata (Dharmodgata Bodhisattva Mahāsattva, the Dharma-Arisen Bodhisattva, a great bodhisattva) expounds the Dharma, I have no fragrant flowers. What shall I use to make offerings?』 Śakra, Lord of the Devas, knowing his thoughts, offered a thousand measures (hu, ancient unit of volume) of celestial mandārava flowers (mandārava, celestial flower) to the Bodhisattva Mahāsattva Sadāprarudita. At that time, the Bodhisattva Mahāsattva Sadāprarudita, having received these flowers, divided them in half, first scattering half of them beside his seat. At that time, the Bodhisattva Mahāsattva Dharmodgata, having passed those seven years, emerged from samādhi (samādhi, meditative absorption) and returned to his Dharma seat, where he sat down. Countless hundreds of thousands of people respectfully surrounded him. At that time, the Bodhisattva Mahāsattva Sadāprarudita, seeing that the Bodhisattva Mahāsattva Dharmodgata was seated, felt great joy, like a bhikṣu (bhikṣu, Buddhist monk) who has attained the bliss of the third dhyāna (dhyāna, meditative state). He then took the celestial mandārava flowers that Śakra, Lord of the Devas, had offered, and having scattered the half that he had set aside as an offering to the Bodhisattva Mahāsattva Dharmodgata, he joined his palms and attentively listened to the profound and correct Dharma of the Prajñāpāramitā (Prajñāpāramitā, perfection of wisdom) being expounded. At that time, the Bodhisattva Mahāsattva Dharmodgata, because of the Bodhisattva Mahāsattva Sadāprarudita, said to the assembly: 『You should know! All dharmas are equal, and the Prajñāpāramitā is also equal. All dharmas are empty, and the Prajñāpāramitā is also empty.』
離。一切法無動，般若波羅蜜多亦無動。一切法無念，般若波羅蜜多亦無念。一切法無畏，般若波羅蜜多亦無畏。一切法無味，般若波羅蜜多亦無味。一切法無邊，般若波羅蜜多亦無邊。一切法無生，般若波羅蜜多亦無生。一切法無滅，般若波羅蜜多亦無滅。虛空無邊，般若波羅蜜多亦無邊。大海無邊，般若波羅蜜多亦無邊。須彌山莊嚴，般若波羅蜜多亦莊嚴。虛空無分別，般若波羅蜜多亦無分別。色無邊，般若波羅蜜多亦無邊。受、想、行、識無邊，般若波羅蜜多亦無邊。地界無邊，般若波羅蜜多亦無邊。水界、火界、風界、空界、識界無邊，般若波羅蜜多亦無邊。金剛喻法平等，般若波羅蜜多亦平等。一切法無分別，般若波羅蜜多亦無分別。一切法無所得，般若波羅蜜多亦無所得。一切法平等無性，般若波羅蜜多亦平等無性。一切法無壞，般若波羅蜜多亦無壞。一切法不可思議，般若波羅蜜多亦不可思議。』
「爾時，常啼菩薩摩訶薩聞是法已，即于會中得入一切法平等三摩地，一切法離三摩地，一切法無動三摩地，一切法無念三摩地，一切法無畏三摩地，一切法無味三摩地，一切法無邊三摩地，一切法無生三摩地，一切法無滅三摩地，虛空無邊三摩地，大海無邊三摩地，須彌山莊嚴三摩地，虛空無分別三
【現代漢語翻譯】 現代漢語譯本 『離。一切法（dharma，指宇宙間一切事物和現象）無動，般若波羅蜜多（Prajnaparamita，指通過智慧達到彼岸）亦無動。一切法無念，般若波羅蜜多亦無念。一切法無畏，般若波羅蜜多亦無畏。一切法無味，般若波羅蜜多亦無味。一切法無邊，般若波羅蜜多亦無邊。一切法無生，般若波羅蜜多亦無生。一切法無滅，般若波羅蜜多亦無滅。虛空無邊，般若波羅蜜多亦無邊。大海無邊，般若波羅蜜多亦無邊。須彌山（Sumeru，佛教宇宙觀中的中心山）莊嚴，般若波羅蜜多亦莊嚴。虛空無分別，般若波羅蜜多亦無分別。色（rupa，指物質現象）無邊，般若波羅蜜多亦無邊。受（vedana，指感受）、想（samjna，指概念）、行（samskara，指意志）、識（vijnana，指意識）無邊，般若波羅蜜多亦無邊。地界無邊，般若波羅蜜多亦無邊。水界、火界、風界、空界、識界無邊，般若波羅蜜多亦無邊。金剛喻法平等，般若波羅蜜多亦平等。一切法無分別，般若波羅蜜多亦無分別。一切法無所得，般若波羅蜜多亦無所得。一切法平等無性，般若波羅蜜多亦平等無性。一切法無壞，般若波羅蜜多亦無壞。一切法不可思議，般若波羅蜜多亦不可思議。』 『爾時，常啼菩薩摩訶薩（Sadaprarudita Bodhisattva Mahasattva，指常啼菩薩，大菩薩）聞是法已，即于會中得入一切法平等三摩地（samadhi，指禪定），一切法離三摩地，一切法無動三摩地，一切法無念三摩地，一切法無畏三摩地，一切法無味三摩地，一切法無邊三摩地，一切法無生三摩地，一切法無滅三摩地，虛空無邊三摩地，大海無邊三摩地，須彌山莊嚴三摩地，虛空無分別三摩地』
【English Translation】 English version 'Detached. All dharmas (phenomena, things) are without movement, and so is Prajnaparamita (the perfection of wisdom). All dharmas are without thought, and so is Prajnaparamita. All dharmas are without fear, and so is Prajnaparamita. All dharmas are without taste, and so is Prajnaparamita. All dharmas are without limit, and so is Prajnaparamita. All dharmas are without arising, and so is Prajnaparamita. All dharmas are without ceasing, and so is Prajnaparamita. Space is without limit, and so is Prajnaparamita. The great ocean is without limit, and so is Prajnaparamita. Mount Sumeru (the central world-mountain in Buddhist cosmology) is adorned, and so is Prajnaparamita. Space is without discrimination, and so is Prajnaparamita. Form (rupa, material phenomena) is without limit, and so is Prajnaparamita. Feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) are without limit, and so is Prajnaparamita. The earth element is without limit, and so is Prajnaparamita. The water element, fire element, wind element, space element, and consciousness element are without limit, and so is Prajnaparamita. The diamond-like dharma is equal, and so is Prajnaparamita. All dharmas are without discrimination, and so is Prajnaparamita. All dharmas are without attainment, and so is Prajnaparamita. All dharmas are equally without self-nature, and so is Prajnaparamita. All dharmas are without destruction, and so is Prajnaparamita. All dharmas are inconceivable, and so is Prajnaparamita.' 'At that time, Sadaprarudita Bodhisattva Mahasattva (the Bodhisattva Sadaprarudita, a great Bodhisattva), having heard this dharma, immediately in that assembly entered into the samadhi (meditative absorption) of the equality of all dharmas, the samadhi of detachment from all dharmas, the samadhi of non-movement of all dharmas, the samadhi of non-thought of all dharmas, the samadhi of fearlessness of all dharmas, the samadhi of tastelessness of all dharmas, the samadhi of limitlessness of all dharmas, the samadhi of non-arising of all dharmas, the samadhi of non-ceasing of all dharmas, the samadhi of the limitlessness of space, the samadhi of the limitlessness of the great ocean, the samadhi of the adornment of Mount Sumeru, the samadhi of the non-discrimination of space.'
摩地，色無邊三摩地，受、想、行、識無邊三摩地，地界無邊三摩地，水、火、風、空、識界無邊三摩地，金剛喻法平等三摩地，一切法無分別三摩地，一切法無所得三摩地，一切法平等無性三摩地，一切法無壞三摩地，一切法不可思議三摩地。常啼菩薩摩訶薩得入如是等六萬三摩地門，於是諸三摩地中得見十方如兢伽沙數三千大千世界如兢伽沙數諸佛世尊，各與菩薩、聲聞、人、天大眾，以如是名字如是章句，宣說般若波羅蜜多。如法上菩薩摩訶薩今此會中有諸大眾恭敬圍繞，以如是名字如是章句，宣說般若波羅蜜多，等無有異。」
爾時，佛告須菩提言：「如我所說，彼常啼菩薩摩訶薩以如是等種種方便精進堅固，勤求般若波羅蜜多。而彼菩薩于彼法上菩薩摩訶薩所，得聞般若波羅蜜多，得入諸三摩地門，從三摩地出已即得多聞具足，如大海水深廣無邊，于現生中常得見佛，世世所生生諸佛剎，乃至於剎那間亦不暫離諸佛世尊。須菩提！當知求般若波羅蜜多者，有如是等功德利益。是故今我法中菩薩摩訶薩諸求般若波羅蜜多者，亦應如是求。」
囑累品第三十二
爾時，佛告尊者阿難言：「汝今當知，般若波羅蜜多者是諸佛母，出生諸佛一切智智。阿難！若欲行般若波羅蜜多者，應當於此甚深
【現代漢語翻譯】 現代漢語譯本：摩地（菩薩名），色無邊三摩地（禪定境界，指對色法無邊際的專注），受、想、行、識無邊三摩地（指對感受、思想、意志、意識無邊際的專注），地界無邊三摩地（指對地元素無邊際的專注），水、火、風、空、識界無邊三摩地（指對水、火、風、空、意識元素無邊際的專注），金剛喻法平等三摩地（指如金剛般堅固的，對一切法平等的專注），一切法無分別三摩地（指對一切法無分別的專注），一切法無所得三摩地（指對一切法無所得的專注），一切法平等無性三摩地（指對一切法平等無自性的專注），一切法無壞三摩地（指對一切法不壞的專注），一切法不可思議三摩地（指對一切法不可思議的專注）。常啼菩薩摩訶薩（菩薩名）得入如是等六萬三摩地門，於是諸三摩地中得見十方如恒河沙數三千大千世界如恒河沙數諸佛世尊，各與菩薩、聲聞、人、天大眾，以如是名字如是章句，宣說般若波羅蜜多（智慧到彼岸）。如法上菩薩摩訶薩（菩薩名）今此會中有諸大眾恭敬圍繞，以如是名字如是章句，宣說般若波羅蜜多，等無有異。」 爾時，佛告須菩提言：『如我所說，彼常啼菩薩摩訶薩以如是等種種方便精進堅固，勤求般若波羅蜜多。而彼菩薩于彼法上菩薩摩訶薩所，得聞般若波羅蜜多，得入諸三摩地門，從三摩地出已即得多聞具足，如大海水深廣無邊，于現生中常得見佛，世世所生生諸佛剎，乃至於剎那間亦不暫離諸佛世尊。須菩提！當知求般若波羅蜜多者，有如是等功德利益。是故今我法中菩薩摩訶薩諸求般若波羅蜜多者，亦應如是求。』 囑累品第三十二 爾時，佛告尊者阿難言：『汝今當知，般若波羅蜜多者是諸佛母，出生諸佛一切智智。阿難！若欲行般若波羅蜜多者，應當於此甚深
【English Translation】 English version: 'Mati (a Bodhisattva), the Samadhi (state of meditative absorption) of the Boundlessness of Form, the Samadhi of the Boundlessness of Feeling, Perception, Volition, and Consciousness, the Samadhi of the Boundlessness of the Earth Element, the Samadhi of the Boundlessness of Water, Fire, Wind, Space, and Consciousness Elements, the Samadhi of the Diamond-like Equality of All Dharmas, the Samadhi of Non-Discrimination of All Dharmas, the Samadhi of Non-Attainment of All Dharmas, the Samadhi of the Equality and Non-Self-Nature of All Dharmas, the Samadhi of the Non-Destruction of All Dharmas, the Samadhi of the Inconceivability of All Dharmas. The Bodhisattva Mahasattva Sadāprarudita (a Bodhisattva) entered into these sixty thousand Samadhi gates. In these Samadhis, he saw Buddhas, World Honored Ones, as numerous as the sands of the Ganges, in the ten directions, in three thousand great chiliocosms as numerous as the sands of the Ganges, each with Bodhisattvas, Sravakas, humans, and devas, expounding the Prajnaparamita (Perfection of Wisdom) with such names and such phrases. The Bodhisattva Mahasattva Dharmodgata (a Bodhisattva), in this assembly, is surrounded by many with reverence, expounding the Prajnaparamita with such names and such phrases, without any difference.' At that time, the Buddha said to Subhuti, 'As I have said, that Bodhisattva Mahasattva Sadāprarudita, with such various skillful means, diligently and firmly sought the Prajnaparamita. And that Bodhisattva, from that Bodhisattva Mahasattva Dharmodgata, heard the Prajnaparamita, entered into the gates of the Samadhis, and having emerged from the Samadhis, immediately became endowed with great learning, as deep and vast as the ocean. In this very life, he constantly sees the Buddhas, and in every life, he is born in the Buddha-fields, and even for a moment, he is never separated from the Buddhas, World Honored Ones. Subhuti! Know that those who seek the Prajnaparamita have such merits and benefits. Therefore, the Bodhisattva Mahasattvas in my Dharma who seek the Prajnaparamita should also seek in this way.' Chapter Thirty-Two: Entrustment At that time, the Buddha said to the Venerable Ananda, 'You should know now that the Prajnaparamita is the mother of all Buddhas, giving birth to the All-Knowing Wisdom of all Buddhas. Ananda! If one wishes to practice the Prajnaparamita, one should, in this profound
正法受持讀誦、記念思惟、為人演說，乃至書寫一句一偈置清凈處，以寶函盛尊重恭敬，即以種種金銀珍寶、香華燈涂、幢幡寶蓋等廣大供養，乃至一香一華一禮一讚，隨其所應恭敬供養。當知是人則受我教，我所稱讚。阿難！佛是汝大師不？」
阿難白佛言：「世尊！佛是我大師！我是佛弟子。」
佛言：「阿難！汝今是我弟子，汝于現世給侍恭敬尊重於我，我涅槃后，汝當恭敬尊重供養此般若波羅蜜多甚深正法，是即恭敬尊重於我，是為最大報佛恩者。阿難！我今以是般若波羅蜜多甚深正法付囑于汝，汝當受持慎勿忘失，宣通流佈使不斷絕。阿難！汝當精進助宣此法，莫作末後斷佛種人。」第二第三如是囑累。
阿難白佛言：「如世尊敕，我當奉持。如世尊敕，我當奉持。」如是三白已。
佛言：「阿難！當知隨爾所時此般若波羅蜜多正法在世，即爾所時諸佛世尊在世說法。又復，阿難！若有善男子、善女人於此般若波羅蜜多甚深正法，愛樂恭敬、受持讀誦、記念思惟、為人演說，乃至書寫尊重供養者，當知是善男子、善女人，世世所生常得見佛聽受正法。」
佛說此經已，慈氏等諸菩薩摩訶薩，尊者須菩提、尊者舍利子、尊者阿難等諸大聲聞眾，並帝釋天主等，乃至一切世間天
【現代漢語翻譯】 現代漢語譯本：正確地接受、持守、讀誦、記住、思考和理解正法，併爲他人宣講，甚至書寫一句一偈，將其放置在清凈之處，用寶盒盛裝，以尊重和恭敬之心對待，然後用各種金銀珍寶、香、花、燈、涂香、幢幡、寶蓋等進行廣泛的供養，甚至一炷香、一朵花、一次禮拜、一聲讚歎，都應根據情況進行恭敬供養。應當知道，這樣的人就是接受我的教誨，是我所稱讚的。阿難！佛是你的大師嗎？ 阿難回答佛說：『世尊！佛是我的大師！我是佛的弟子。』 佛說：『阿難！你現在是我的弟子，你在世時侍奉我、恭敬我、尊重我。我涅槃后，你應當恭敬、尊重、供養這《般若波羅蜜多》（prajnaparamita，智慧到彼岸）甚深正法，這便是恭敬、尊重我，是報答佛恩的最大行為。阿難！我現在將這《般若波羅蜜多》甚深正法囑託給你，你應當接受、持守，切勿忘記丟失，要宣揚流通，使之不斷絕。阿難！你應當精進努力，幫助宣揚此法，不要成為最後斷絕佛種的人。』佛陀如此再三囑咐。 阿難回答佛說：『如世尊所教，我當奉持。如世尊所教，我當奉持。』如此說了三遍。 佛說：『阿難！應當知道，只要這《般若波羅蜜多》正法在世間存在，就相當於諸佛世尊在世間說法。還有，阿難！如果有善男子、善女人，對於這《般若波羅蜜多》甚深正法，喜愛、恭敬、接受、持守、讀誦、記住、思考、理解、為他人宣講，甚至書寫、尊重、供養，應當知道，這樣的善男子、善女人，世世代代都能夠見到佛，聽受正法。』 佛說完這部經后，慈氏（Maitreya，彌勒菩薩）等諸菩薩摩訶薩（bodhisattva-mahasattva，大菩薩），尊者須菩提（Subhuti）、尊者舍利子（Sariputra）、尊者阿難（Ananda）等諸大聲聞眾，以及帝釋天主（Indra）等，乃至一切世間天人，都歡喜信受，奉行佛的教誨。
【English Translation】 English version: To correctly receive, uphold, recite, remember, contemplate, and understand the Dharma, and to preach it to others, even to write down a single verse or stanza, placing it in a clean place, enshrining it in a precious box with respect and reverence, and then making extensive offerings with various gold, silver, precious jewels, incense, flowers, lamps, perfumes, banners, and canopies, even a single incense stick, a single flower, a single prostration, or a single praise, should be offered with reverence as appropriate. Know that such a person is receiving my teachings and is praised by me. Ananda! Is the Buddha your master? Ananda replied to the Buddha, 'World Honored One! The Buddha is my master! I am a disciple of the Buddha.' The Buddha said, 'Ananda! You are now my disciple, and while I am in this world, you serve me, respect me, and revere me. After my Nirvana, you should respect, revere, and make offerings to this profound and true Dharma of the Prajnaparamita (prajnaparamita, perfection of wisdom), which is to respect and revere me, and is the greatest act of repaying the Buddha's kindness. Ananda! I now entrust this profound and true Dharma of the Prajnaparamita to you. You should receive and uphold it, never forget or lose it, and propagate it so that it will not be cut off. Ananda! You should strive diligently to help propagate this Dharma, and do not become the one who finally cuts off the lineage of the Buddha.' The Buddha instructed him in this way a second and third time. Ananda replied to the Buddha, 'As the World Honored One has commanded, I will uphold it. As the World Honored One has commanded, I will uphold it.' He said this three times. The Buddha said, 'Ananda! Know that as long as this true Dharma of the Prajnaparamita exists in the world, it is as if all the Buddhas, the World Honored Ones, are in the world teaching the Dharma. Furthermore, Ananda! If there are good men or good women who love, respect, receive, uphold, recite, remember, contemplate, understand, and preach this profound and true Dharma of the Prajnaparamita to others, even writing it down, respecting it, and making offerings to it, know that such good men and good women will be able to see the Buddha and hear the true Dharma in every lifetime.' After the Buddha finished speaking this sutra, Maitreya (Maitreya, the future Buddha) and other Bodhisattva-Mahasattvas (bodhisattva-mahasattva, great bodhisattvas), the Venerable Subhuti (Subhuti), the Venerable Sariputra (Sariputra), the Venerable Ananda (Ananda), and other great Sravakas, as well as Indra (Indra), the lord of the gods, and all the gods and humans in the world, were delighted, believed, and practiced the Buddha's teachings.
、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
佛說佛母出生三法藏般若波羅蜜多經卷第二十五
【現代漢語翻譯】 現代漢語譯本：天、人、阿修羅（一種半神）等，聽聞佛陀所說，都非常歡喜，信受奉行。 《佛說佛母出生三法藏般若波羅蜜多經》卷第二十五
【English Translation】 English version: Devas (gods), humans, Asuras (a type of demigod), and others, hearing what the Buddha said, were all greatly delighted, and accepted it with faith and practiced accordingly. The Twenty-fifth Scroll of the Sutra of the Buddha's Discourse on the Prajñāpāramitā, the Mother of All Buddhas, the Three Treasuries of Dharma