摩訶般若波羅蜜小如品第十二
佛告須菩提：「般若波羅蜜多有如是諸留難事。」須菩提白佛言：「如是，如是！世尊！般若波羅蜜多有留難。譬如珍寶，多有怨賊，般若波羅蜜亦如是。若人不受持讀誦修習般若波羅蜜，當知是人，新發道意，少智少信，不樂大法，為魔所攝。」
The Buddha said to Subhūti: "The Prajñāpāramitā has many such hindrances."
Subhūti replied to the Buddha: "So it is, so it is! World-Honored One! The Prajñāpāramitā has hindrances. It is like precious jewels, which attract many thieves and enemies. The Prajñāpāramitā is also like this. If a person does not accept, uphold, read, recite, and practice the Prajñāpāramitā, you should know that this person has newly set their mind on the path, has little wisdom and little faith, does not delight in the great Dharma, and is captured by Māra."
「如是，如是！須菩提！若人不受持讀誦修習般若波羅蜜，當知是人，新發道意，少智少信，不樂大法，為魔所攝。須菩提！般若波羅蜜雖多有如是魔事及諸留難，若善男子、善女人，有能受持書讀誦說，當知是等，皆是佛力。何以故？惡魔雖復勤作方便，欲滅般若波羅蜜，諸佛亦復勤作方便而守護之。須菩提！譬如母人，多有諸子，若十若百，乃至十萬。其母有疾，諸子各各勤求救療，皆作是願：『我等要當令母久壽，身體安隱，無諸苦患、風雨寒熱、蚊虻毒螫。當以諸藥因緣，令母安隱。何以故？生育我等，賜與壽命，示悟世間，其恩甚重。』須菩提！今十方現在諸佛，常念般若波羅蜜，皆作是言：『般若波羅蜜能生諸佛，能示薩婆若。何以故？諸佛薩婆若，皆從般若波羅蜜生故。』須菩提！諸佛得阿耨多羅三藐三菩提，若已、今得，若當得，皆因般若波羅蜜。須菩提！般若波羅蜜，如是示十方諸佛薩婆若，亦示世間。」
"So it is, so it is! Subhūti! If a person does not accept, uphold, read, recite, and practice the Prajñāpāramitā, you should know that this person has newly set their mind on the path, has little wisdom and little faith, does not delight in the great Dharma, and is captured by Māra. Subhūti! Although the Prajñāpāramitā has many such demonic affairs and hindrances, if good men and good women are able to accept, write, read, recite, and explain it, you should know that this is all due to the Buddha's power. Why? Although evil Māras diligently employ skillful means to try to destroy the Prajñāpāramitā, all the Buddhas also diligently employ skillful means to protect it.
Subhūti! It is like a mother who has many children, whether ten, a hundred, or up to ten thousand. If the mother becomes ill, all the children will each diligently seek a cure, all making this vow: 'We must ensure our mother lives long, her body safe and secure, free from all suffering - wind, rain, cold, heat, mosquitoes, gadflies, and poisonous stings. We should use various medicines to keep our mother safe and well. Why? Because she gave birth to us, bestowed life upon us, and showed us the ways of the world. Her kindness is extremely great.'
Subhūti! The presently existing Buddhas in the ten directions constantly keep the Prajñāpāramitā in mind, all saying: 'The Prajñāpāramitā can give birth to all Buddhas and can reveal sarvajñā (all-knowledge). Why? Because all Buddhas' sarvajñā is born from the Prajñāpāramitā.' Subhūti! All Buddhas attain anuttarā-samyak-saṃbodhi (supreme perfect enlightenment), whether they have attained it in the past, are attaining it now, or will attain it in the future, all because of the Prajñāpāramitā. Subhūti! The Prajñāpāramitā thus reveals the sarvajñā of all Buddhas in the ten directions, and also reveals the world."
須菩提白佛言：「世尊！如佛所說般若波羅蜜，示諸佛世間。世尊！云何為世間？」佛言：「五陰是世間。」
Subhūti said to the Buddha: "World-Honored One! As you have said, the Prajñāpāramitā reveals the world to all Buddhas. World-Honored One! What is meant by 'the world'?"
The Buddha said: "The five aggregates are the world."
「世尊！云何般若波羅蜜示五陰？」
"World-Honored One! How does the Prajñāpāramitā reveal the five aggregates?"
佛言：「般若波羅蜜示五陰不壞相。何以故？須菩提！空是不壞相，無相、無作是不壞相。般若波羅蜜如是示世間。
The Buddha said: "The Prajñāpāramitā reveals the indestructible characteristic of the five aggregates. Why? Subhūti! Emptiness is the indestructible characteristic, and characteristiclessness and wishlessness are indestructible characteristics. This is how the Prajñāpāramitā reveals the world."
「復次，須菩提！佛隨無量無邊眾生性故，如實知其心。如是，須菩提！般若波羅蜜示諸佛世間。
Furthermore, Subhūti! Because the Buddha follows the nature of immeasurable and boundless sentient beings, he knows their minds as they truly are. Thus, Subhūti! The Prajñāpāramitā reveals the world to all Buddhas.
「復次，須菩提！眾生亂心攝心，是亂心攝心，佛如實知。須菩提！云何如來知諸眾生亂心攝心？以法相故知。須菩提！法相故知，心非亂，如是知亂心。云何如來知攝心？須菩提！如來知心盡相，如實知盡相，如是知攝心。
Furthermore, Subhūti! The Buddha truly knows the scattered minds and concentrated minds of sentient beings. Subhūti! How does the Tathāgata know the scattered and concentrated minds of all sentient beings? He knows through the characteristics of dharmas. Subhūti! Because of knowing through the characteristics of dharmas, the mind is not scattered; this is how he knows scattered minds. How does the Tathāgata know concentrated minds? Subhūti! The Tathāgata knows the characteristic of the mind's exhaustion, truly knows the characteristic of exhaustion, and thus knows concentrated minds.
「復次，須菩提！眾生染心，如來如實知染心；恚心癡心，如實知恚心癡心。云何如來如實知染心，如實知恚心，如實知癡心。須菩提！染心如實相，即非染心；恚心癡心如實相，即非恚心癡心。如是，須菩提！諸佛從般若波羅蜜生薩婆若智，云何如來離染心，如實知離染心；離恚心，如實知離恚心；離癡心，如實知離癡心。須菩提！離染心中無離染心相，離恚心中無離恚心相，離癡心中無離癡心相。如是，須菩提！般若波羅蜜示諸佛世間。
Furthermore, Subhūti! The Tathāgata truly knows the defiled minds of sentient beings; he truly knows their angry minds and deluded minds. How does the Tathāgata truly know defiled minds, angry minds, and deluded minds? Subhūti! The true nature of a defiled mind is not a defiled mind; the true nature of angry and deluded minds is not angry and deluded minds. Thus, Subhūti! All Buddhas generate the wisdom of sarvajñā from Prajñāpāramitā. How does the Tathāgata truly know minds free from defilement, anger, and delusion? Subhūti! In minds free from defilement, there is no characteristic of being free from defilement; in minds free from anger, there is no characteristic of being free from anger; in minds free from delusion, there is no characteristic of being free from delusion. Thus, Subhūti! The Prajñāpāramitā reveals all the Buddha worlds.
「復次，須菩提！如來因般若波羅蜜，眾生廣心如實知廣心。云何如來，眾生廣心如實知廣心。須菩提！是眾生心，不增不廣，不離離相故。如是，須菩提！如來因般若波羅蜜，眾生廣心如實知廣心。
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the expansive minds of sentient beings. How does the Tathāgata truly know the expansive minds of sentient beings? Subhūti! These minds of sentient beings neither increase nor expand, because they do not depart from the characteristic of non-separation. Thus, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the expansive minds of sentient beings.
「復次，須菩提！如來因般若波羅蜜，眾生大心如實知大心。云何如來，眾生大心如實知大心。須菩提！如來知是心，無來無去無住。如是，須菩提！如來因般若波羅蜜，眾生大心如實知大心。
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the great minds of sentient beings. How does the Tathāgata truly know the great minds of sentient beings? Subhūti! The Tathāgata knows that these minds have no coming, no going, and no abiding. Thus, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the great minds of sentient beings.
[0558a12] 「復次，須菩提！如來因般若波羅蜜，眾生無量心如實知無量心。云何如來，眾生無量心如實知無量心。須菩提！如來知是心不住，住於寂滅，無所依止，如虛空無量，知心相亦爾。如是，須菩提！如來因般若波羅蜜，眾生無量心，如實知無量心。
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the immeasurable minds of sentient beings. How does the Tathāgata truly know the immeasurable minds of sentient beings? Subhūti! The Tathāgata knows that these minds do not abide, they abide in extinction, have no support, and are as immeasurable as empty space. He knows that the characteristics of the mind are also like this. Thus, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the immeasurable minds of sentient beings.
「復次，須菩提！如來因般若波羅蜜，眾生不可見心，如實知不可見心。云何如來，眾生不可見心，如實知不可見心。如來以無相義故，如實知不可見心。如是，須菩提！如來因般若波羅蜜，眾生不可見心，如實知不可見心。
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the imperceptible minds of sentient beings. How does the Tathāgata truly know the imperceptible minds of sentient beings? The Tathāgata truly knows the imperceptible minds through the meaning of characteristiclessness. Thus, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the imperceptible minds of sentient beings.
「復次，須菩提！如來因般若波羅蜜，眾生不現心，如實知不現心。云何如來，眾生不現心，如實知不現心，是心五眼所不見。如是，須菩提！如來因般若波羅蜜，眾生不現心，如實知不現心。
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the non-manifest minds of sentient beings. How does the Tathāgata truly know the non-manifest minds of sentient beings? These minds cannot be seen by the five eyes. Thus, Subhūti! Because of Prajñāpāramitā, the Tathāgata truly knows the non-manifest minds of sentient beings.
「復次，須菩提！如來因般若波羅蜜，知眾生諸出沒。云何知出沒？眾生所起出沒，皆依色生，依受、想、行、識生。何等是諸出沒？所謂我及世間常，是見依色，依受、想、行、識。我及世間無常，常無常，非常非無常，是見依色，依受、想、行、識。世間有邊，世間無邊，有邊無邊，非有邊非無邊，是見依色，依受、想、行、識。死後如去，死後不如去，死後如去不如去，死後非如去非不如去，是見依色，依受、想、行、識。身即是神，是見依色，依受、想、行、識。身異神異，是見依色，依受、想、行、識。如是，須菩提！如來因般若波羅蜜，知眾生諸出沒。
Furthermore, Subhūti! Because of the Prajñāpāramitā, the Tathāgata knows the coming and going of sentient beings. How does he know their coming and going? The coming and going that sentient beings experience all depend on form, feeling, perception, conditioning, and consciousness. What are these comings and goings? They are views such as:
The self and the world are eternal - this view depends on form, feeling, perception, conditioning, and consciousness.
The self and the world are impermanent; or both eternal and impermanent; or neither eternal nor impermanent - these views depend on form, feeling, perception, conditioning, and consciousness.
The world is finite; or infinite; or both finite and infinite; or neither finite nor infinite - these views depend on form, feeling, perception, conditioning, and consciousness.
After death, one continues to exist; or does not continue to exist; or both continues and does not continue to exist; or neither continues nor does not continue to exist - these views depend on form, feeling, perception, conditioning, and consciousness.
The body is the self - this view depends on form, feeling, perception, conditioning, and consciousness.
The body is different from the self - this view depends on form, feeling, perception, conditioning, and consciousness.
Thus, Subhūti! Because of the Prajñāpāramitā, the Tathāgata knows the coming and going of sentient beings.
「復次，須菩提！如來因般若波羅蜜，知色相。云何知色相？知如如。須菩提！如來知受、想、行、識相。云何知識相？知如如。須菩提！五陰如，即是如來所說出沒如。五陰如即是世間如，五陰如即是一切法如。一切法如，即是須陀洹果如，斯陀含果、阿那含果、阿羅漢果、辟支佛道如。辟支佛道如，即是如來如。是諸如，皆是一如，無二無別，無盡無量。如是，須菩提！如來因般若波羅蜜，得是如相。如是，須菩提，般若波羅蜜，示諸佛世間，能生諸佛，諸佛知世間如，如實得是如故，名為如來。」
Furthermore, Subhūti! Because of Prajñāpāramitā, the Tathāgata knows the characteristics of form. How does he know the characteristics of form? He knows them as such. Subhūti! The Tathāgata knows the characteristics of feeling, perception, conditioning, and consciousness. How does he know the characteristics of consciousness? He knows them as such.
Subhūti! The suchness of the five aggregates is the suchness of coming and going as explained by the Tathāgata. The suchness of the five aggregates is the suchness of the world, the suchness of the five aggregates is the suchness of all dharmas. The suchness of all dharmas is the suchness of the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arhatship, and the path of the pratyekabuddha. The suchness of the pratyekabuddha path is the suchness of the Tathāgata. All these suchnesses are one suchness, without duality, without distinction, inexhaustible and immeasurable.
Thus, Subhūti! The Tathāgata attains this characteristic of suchness because of Prajñāpāramitā. In this way, Subhūti, Prajñāpāramitā reveals the Buddha worlds, can give birth to all Buddhas, and all Buddhas know the world as such. Because they truly attain this suchness, they are called Tathāgatas (’Thus Come’).
[0558b19] 須菩提白佛言：「世尊！是如甚深，諸佛阿耨多羅三藐三菩提從是如生。世尊！如來得是深法，能為眾生說是如相。如是如相，誰能信者？」
Subhūti said to the Buddha: "World-Honored One! This suchness is extremely profound. The anuttarā-samyak-saṃbodhi of all Buddhas is born from this suchness. World-Honored One! The Tathāgata has attained this profound dharma and is able to explain this characteristic of suchness to sentient beings. Who can believe such a characteristic of suchness?"
「唯有阿毘跋致菩薩，及具足正見者，滿願阿羅漢，乃能信之。須菩提！是如無盡，佛如實說無盡。」
"Only avaivartika bodhisattvas, those with perfect right view, and arhats who have fulfilled their vows can believe it. Subhūti! This suchness is inexhaustible, and the Buddha truly explains it as inexhaustible."