摩訶般若波羅蜜相無相品第十三
爾時釋提桓因，及欲界萬天子，梵世二萬天子，俱詣佛所，頭面禮佛足，却住一面。各白佛言：「世尊！是法甚深，於此法中，云何作相？」佛告諸天子：「諸法以空為相，以無相、無作、無起、無生、無滅、無依為相。」諸天子言：「如來說是諸相如空無所依。如是諸相，一切世間天、人、阿修羅所不能壞。何以故？一切世間天、人、阿修羅，即是其相故。世尊！是諸相非可作，是諸相不在色數，不在受、想、行、識數。是諸相非人非非人所作。」
At that time, Śakra-devānāmindra, along with ten thousand devaputras from the desire realm and twenty thousand devaputras from the Brahma world, all went to where the Buddha was. They bowed their heads at the Buddha's feet and stood to one side. They each addressed the Buddha, saying: "World-Honored One! This Dharma is very profound. Within this Dharma, how does one make characteristics?"
The Buddha told the devaputras: "All dharmas have emptiness as their characteristic, and have characteristiclessness, no-action, no-arising, no-birth, no-cessation, and no-dependence as their characteristics."
The devaputras said: "The Tathāgata has said that these characteristics are like space, without dependence. Such characteristics cannot be destroyed by all worldly devas, humans, or asuras. Why? Because all worldly devas, humans, and asuras are themselves these characteristics. World-Honored One! These characteristics cannot be made, these characteristics are not among the form aggregates, nor are they among the sensation, perception, conditioning, or consciousness aggregates. These characteristics are made neither by humans nor by non-humans."
佛告欲色界諸天子：「若人問言：『虛空誰之所作？』是人為正問不？」「不也，世尊！虛空無有作者。何以故？虛空無為故。」「諸天子！此諸相亦如是，有佛無佛，常住不異，諸相常住故，如來得是諸相已，名為如來。」
The Buddha told the devaputras of the desire and form realms: "If someone were to ask, 'Who created space?' Would this be a proper question?"
"No, World-Honored One! Space has no creator. Why? Because space is unconditioned."
"Devaputras! These characteristics are also like this. Whether there are Buddhas or not, they always abide unchanged. Because these characteristics always abide, when the Tathāgata attains these characteristics, he is called a Tathāgata."
[0558c10] 諸天子言：「如來所說諸相甚深，諸佛智慧無礙故，能示是如，亦能說般若波羅蜜行相。世尊！般若波羅蜜是諸佛行處，亦如是示諸佛世間。」
The devaputras said: "The characteristics explained by the Tathāgata are very profound. Due to the unobstructed wisdom of all Buddhas, they are able to demonstrate this thusness and also able to explain the characteristics of practicing prajñāpāramitā. World-Honored One! Prajñāpāramitā is the domain of practice for all Buddhas, and it also demonstrates the worlds of all Buddhas in this way.
「復次，須菩提！諸佛依止於法供養，恭敬尊重讚歎於法。法者，則是般若波羅蜜，諸佛供養恭敬，尊重讚歎般若波羅蜜。何以故？般若波羅蜜出生諸佛故。須菩提！如來知恩、知報恩者。若人正問：『何等是知恩、知報恩者？』當答：『佛是知恩、知報恩者。』須菩提！云何佛是知恩、知報恩者？如來所行道，所行法，得阿耨多羅三藐三菩提，即護念是道是法。以是事故，當知佛是知恩、知報恩者。
"Furthermore, Subhūti! All Buddhas rely on the Dharma for making offerings, respecting, honoring, and praising the Dharma. The Dharma refers to prajñāpāramitā. All Buddhas make offerings to, respect, honor, and praise prajñāpāramitā. Why? Because prajñāpāramitā gives birth to all Buddhas.
Subhūti! The Tathāgata knows gratitude and repays gratitude. If someone were to ask, 'Who knows gratitude and repays gratitude?' The answer should be: 'The Buddha knows gratitude and repays gratitude.'
Subhūti! How does the Buddha know gratitude and repay gratitude? The path that the Tathāgata has practiced, the Dharma that he has practiced to attain anuttarā-samyak-saṃbodhi, he protects and cherishes this path and this Dharma. For this reason, know that the Buddha knows gratitude and repays gratitude."
[0558c22] 「復次，須菩提！如來知一切法無作，亦是如來知作恩者。須菩提！如來因般若波羅蜜，知一切法無作相，得如是智慧。以是因緣故，般若波羅蜜，亦如是示諸佛世間。」
"Furthermore, Subhūti! The Tathāgata knows that all dharmas are without action, and this is also the Tathāgata's knowing of gratitude. Subhūti! Because of prajñāpāramitā, the Tathāgata knows that all dharmas have the characteristic of non-action, and thus attains such wisdom. For this reason, prajñāpāramitā also demonstrates the worlds of all Buddhas in this way."
「世尊！若一切法無知者，無見者，云何般若波羅蜜示諸佛世間？」「須菩提！如是，如是！一切法無知者、無見者。須菩提！云何一切法無知者？一切法空故。云何一切法無見者？一切法無所依故。是故一切法無知者、無見者。須菩提！如來因般若波羅蜜，得如是法。是故般若波羅蜜，亦如是示諸佛世間。不見色故，示世間；不見受、想、行、識故，示世間。般若波羅蜜如是示諸佛世間。」
"World-Honored One! If all dharmas have no knower and no seer, how does prajñāpāramitā demonstrate the worlds of all Buddhas?"
"Subhūti! It is so, it is so! All dharmas have no knower and no seer. Subhūti! How do all dharmas have no knower? Because all dharmas are empty. How do all dharmas have no seer? Because all dharmas have no dependence. Therefore, all dharmas have no knower and no seer. Subhūti! The Tathāgata has attained such dharmas due to prajñāpāramitā. Therefore, prajñāpāramitā also demonstrates the worlds of all Buddhas in this way. It demonstrates the world by not seeing form; it demonstrates the world by not seeing sensation, perception, formation, and consciousness. Prajñāpāramitā thus demonstrates the worlds of all Buddhas."
「世尊！云何名不見色故示世間？云何名不見受、想、行、識故示世間？」「須菩提！若不緣色生色，是名不見色；若不緣受、想、行、識生識，是名不見識。若如是不見世間，是名真見世間。復次，須菩提！世間空，般若波羅蜜如實示世間空。世間離相，般若波羅蜜如實示世間離相。世間淨相，般若波羅蜜如實示世間淨。世間寂滅，般若波羅蜜如實示世間寂滅。須菩提！般若波羅蜜亦如是示諸佛世間。」
"World-Honored One! How does one demonstrate the world by not seeing form? How does one demonstrate the world by not seeing sensation, perception, formation, and consciousness?"
"Subhūti! Not giving rise to form by conditioning on form is called not seeing form. Not giving rise to consciousness by conditioning on sensation, perception, formation, and consciousness is called not seeing consciousness. Not seeing the world in this way is called truly seeing the world. Furthermore, Subhūti! The world is empty, and prajñāpāramitā demonstrates the emptiness of the world as it truly is. The world is free from characteristics, and prajñāpāramitā demonstrates the world's freedom from characteristics as it truly is. The world has the characteristic of purity, and prajñāpāramitā demonstrates the purity of the world as it truly is. The world is quiescent, and prajñāpāramitā demonstrates the quiescence of the world as it truly is. Subhūti! Prajñāpāramitā also demonstrates the worlds of all Buddhas in this way."
[CH 13 Begins here in Sanskrit]
須菩提白佛言：「世尊！般若波羅蜜為大事故出，般若波羅蜜為不可思議事、不可稱事、不可量事、無等等事故出。」佛言：「如是，如是！須菩提！般若波羅蜜為大事故出，為不可思議事、不可稱事、不可量事、無等等事故出。須菩提！云何般若波羅蜜為大事故出？為不可思議事、不可稱事、不可量事、無等等事故出？須菩提！如來法、佛法、自然法、一切智人法，廣大不可思議，不可籌量。是故，須菩提！般若波羅蜜為大事不可思議事故出。云何般若波羅蜜為不可稱事、不可量事故出？須菩提！如來法、佛法、自然法、一切智人法，不可稱，不可量。是故，須菩提！般若波羅蜜為不可稱、不可量事故出。云何般若波羅蜜為無等等事故出？須菩提！一切無與如來等者，何況有勝。是故，須菩提！般若波羅蜜為無等等事故出。」
Subhūti said to the Buddha: "World-Honored One! Prajñāpāramitā has come forth for a great purpose, Prajñāpāramitā has come forth for an inconceivable purpose, for an immeasurable purpose, for an incomparable purpose, for a purpose equal to the unequaled."
The Buddha said: "So it is, so it is! Subhūti! Prajñāpāramitā has come forth for a great purpose, for an inconceivable purpose, for an immeasurable purpose, for an incomparable purpose, for a purpose equal to the unequaled. Subhūti! How has Prajñāpāramitā come forth for a great purpose, for an inconceivable purpose, for an immeasurable purpose, for an incomparable purpose, for a purpose equal to the unequaled?
Subhūti! The Tathāgata's dharma, the Buddha's dharma, the self-existent dharma, the dharma of the all-knowing one, are vast, inconceivable, and immeasurable. Therefore, Subhūti! Prajñāpāramitā has come forth for a great and inconceivable purpose.
How has Prajñāpāramitā come forth for an immeasurable and incomparable purpose? Subhūti! The Tathāgata's dharma, the Buddha's dharma, the self-existent dharma, the dharma of the all-knowing one, are immeasurable and incomparable. Therefore, Subhūti! Prajñāpāramitā has come forth for an immeasurable and incomparable purpose.
How has Prajñāpāramitā come forth for a purpose equal to the unequaled? Subhūti! There is nothing equal to the Tathāgata, much less anything superior. Therefore, Subhūti! Prajñāpāramitā has come forth for a purpose equal to the unequaled."
「世尊！但如來法、佛法、自然法、一切智人法，不可思議，不可稱，不可量；色亦不可思議，不可稱，不可量；受、想、行、識亦不可思議，不可稱，不可量。」
"World-Honored One! Not only are the Tathāgata's dharma, the Buddha's dharma, the self-existent dharma, and the dharma of the all-knowing one inconceivable, immeasurable, and incomparable; but form is also inconceivable, immeasurable, and incomparable; and sensation, perception, formation, and consciousness are also inconceivable, immeasurable, and incomparable."
「須菩提！色亦不可思議，不可稱，不可量；受、想、行、識亦不可思議，不可稱，不可量；一切法亦不可思議，不可稱，不可量。何以故？須菩提！諸法實相中，無心無心數法。須菩提！色不可稱，受、想、行、識亦不可稱，一切法亦不可稱。此中無有分別故。須菩提！色不可量，受、想、行、識亦不可量，一切法亦不可量。須菩提！何以故？色不可量，受、想、行、識不可量，一切法不可量。須菩提！色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！何以故？色量無所有，不可得；受、想、行、識量無所有，不可得；一切法量無所有，不可得。須菩提！色無所有故，受、想、行、識無所有故，一切法無所有故，量不可得。須菩提！於意云何，虛空有心心數法不？」「不也，世尊！」
"Subhūti! Form is also inconceivable, immeasurable, and incomparable; sensation, perception, formation, and consciousness are also inconceivable, immeasurable, and incomparable; all dharmas are also inconceivable, immeasurable, and incomparable. Why? Subhūti! In the true nature of dharmas, there is no mind and no mental factors. Subhūti! Form cannot be measured, sensation, perception, formation, and consciousness cannot be measured, all dharmas cannot be measured. This is because there are no distinctions within them. Subhūti! Form cannot be quantified, sensation, perception, formation, and consciousness cannot be quantified, all dharmas cannot be quantified. Subhūti! Why? Because the quantity of form cannot be apprehended, the quantity of sensation, perception, formation, and consciousness cannot be apprehended, the quantity of all dharmas cannot be apprehended. Subhūti! Why? Because the quantity of form is non-existent and cannot be apprehended; the quantity of sensation, perception, formation, and consciousness is non-existent and cannot be apprehended; the quantity of all dharmas is non-existent and cannot be apprehended. Subhūti! Because form is non-existent, because sensation, perception, formation, and consciousness are non-existent, because all dharmas are non-existent, quantity cannot be apprehended. Subhūti! What do you think, does space have mind or mental factors?"
"No, World-Honored One!"
「須菩提！以是因緣，一切法不可思議。滅諸籌量故，名不可思議；滅諸稱故，名不可稱。須菩提！稱者，即是識業。須菩提！無量者，過諸量故。須菩提！如虛空不可思議，不可稱，不可量。諸如來法、佛法、自然法、一切智人法，亦如是不可思議、不可稱、不可量。」
"Subhūti! For this reason, all dharmas are inconceivable. Because all calculations are extinguished, it is called inconceivable; because all measurements are extinguished, it is called immeasurable. Subhūti! Measurement is the activity of consciousness. Subhūti! Immeasurable means beyond all measures. Subhūti! Just as space is inconceivable, immeasurable, and incomparable, so too are the Tathāgata's dharmas, the Buddha's dharmas, the self-existent dharmas, and the dharmas of the all-knowing one inconceivable, immeasurable, and incomparable."
說是不可思議無等等法時，五百比丘、二十比丘尼，不受一切法故，漏盡心得解脫；六萬優婆塞、三萬優婆夷，於諸法中得法眼淨；二十菩薩得無生法忍，於此賢劫皆當成佛。
When this inconceivable and incomparable Dharma was spoken, five hundred monks and twenty nuns, not clinging to any dharmas, attained liberation through the extinction of defilements, sixty thousand laymen and thirty thousand laywomen attained the pure Dharma eye regarding all phenomena, twenty bodhisattvas attained the patient acceptance of the non-arising of dharmas, and will all become Buddhas in this Bhadra Kalpa
爾時須菩提白佛言：「世尊！是深般若波羅蜜為大事故出，乃至為無等等事故出。」佛言：「如是，如是！須菩提！是深般若波羅蜜為大事故出，乃至為無等等事故出。諸佛薩婆若，皆在般若波羅蜜中；一切聲聞、辟支佛地，皆在般若波羅蜜中。須菩提！譬如灌頂剎帝利王，若諸城事，諸聚落事，皆付大臣，王無所憂。如是，須菩提！諸如來亦如是。所有聲聞事、辟支佛事、佛事，皆在般若波羅蜜中，般若波羅蜜能成辦其事。是故，須菩提！當知般若波羅蜜為大事故出，乃至為無等等事故出。須菩提！般若波羅蜜不受不著色故出，不受不著受、想、行、識故出，不受不著須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道故出，乃至薩婆若亦不受不著故出。」
At that time, Subhūti said to the Buddha: "World-Honored One! This profound prajñāpāramitā has come forth for a great purpose, up to coming forth for a purpose equal to the unequaled."
The Buddha said: "So it is, so it is! Subhūti! This profound prajñāpāramitā has come forth for a great purpose, up to coming forth for a purpose equal to the unequaled. The sarvajña of all Buddhas is contained within prajñāpāramitā; all the stages of śrāvakas and pratyekabuddhas are contained within prajñāpāramitā. Subhūti! It is like a consecrated kṣatriya king who entrusts all the affairs of cities and villages to his ministers, and the king has no worries. Similarly, Subhūti! All the Tathāgatas are like this. All the affairs of śrāvakas, pratyekabuddhas, and Buddhas are contained within prajñāpāramitā, and prajñāpāramitā can accomplish these matters. Therefore, Subhūti! You should know that prajñāpāramitā has come forth for a great purpose, up to coming forth for a purpose equal to the unequaled.
Subhūti! Prajñāpāramitā has come forth because it does not accept or cling to form, does not accept or cling to sensation, perception, formation, or consciousness, does not accept or cling to the fruit of stream-entry, once-returning, non-returning, or arhatship, or the path of pratyekabuddhas, up to not accepting or clinging to sarvajña."
須菩提白佛言：「世尊！云何般若波羅蜜，不受薩婆若，不著薩婆若？」「須菩提！於意云何，汝見阿羅漢法可受可著不？」「不也，世尊！我不見是法可生著者。」佛言：「善哉，善哉！須菩提！我亦不見如來法。以不見故，不受不著。是故，須菩提！薩婆若，不可受，不可著。」
Subhūti said to the Buddha: "World-Honored One! How does prajñāpāramitā not accept or cling to sarvajñā (all-knowing wisdom)?"
The Buddha said: "Subhūti, what do you think? Do you see the dharmas of arhats as something that can be accepted or clung to?"
"No, World-Honored One! I do not see these dharmas as something that can give rise to clinging."
The Buddha said: "Excellent, excellent! Subhūti! I also do not see the dharmas of the Tathāgata. Because of not seeing, there is no accepting or clinging. Therefore, Subhūti! Sarvajñā cannot be accepted or clung to."
爾時欲色界諸天子白佛言：「世尊！是深般若波羅蜜，難解難得，若能信解深般若波羅蜜者，當知是人，已於先世供養諸佛。世尊！若三千大千世界眾生，皆作信行，於信行地中修行，若一劫，若減一劫，若人一日，行深般若波羅蜜。籌量思惟，觀忍通利，是福為勝。」佛告諸天子：「若善男子、善女人，聞是深般若波羅蜜，疾得涅槃，是人於信行地中修行，若一劫，若減一劫，所不能及。」爾時欲色界諸天子頭面禮佛足，繞佛而出。去此不遠，忽然不現。欲界諸天子還至欲天，色界諸天子還至色天。
At that time, the devaputras of the desire and form realms said to the Buddha: "World-Honored One! This profound prajñāpāramitā is difficult to understand and difficult to attain. If one is able to have faith in and understand the profound prajñāpāramitā, know that this person has already made offerings to buddhas in previous lives. World-Honored One! If all beings in the three thousand great thousand world systems were to practice with faith, cultivating at the stage of faith for one kalpa or less than one kalpa, or if a person were to practice the profound prajñāpāramitā for one day, contemplating and mastering it with patience, this merit would be superior."
The Buddha told the devaputras: "If a good man or good woman hears this profound prajñāpāramitā and swiftly attains nirvana, this person's cultivation at the stage of faith for one kalpa or less than one kalpa cannot compare to it."
At that time, the devaputras of the desire and form realms bowed their heads at the Buddha's feet, circumambulated the Buddha, and departed. Not far from there, they suddenly disappeared. The devaputras of the desire realm returned to the desire heavens, and the devaputras of the form realm returned to the form heavens.
爾時須菩提白佛言：「世尊！若菩薩能信解深般若波羅蜜，是人於何命終，來生此間？」佛告須菩提：「若菩薩聞是深般若波羅蜜，即時信解，不疑不悔不難，樂見樂聞，常行是念，不離說般若波羅蜜者。須菩提！譬如新產犢子，不離其母。菩薩亦如是，聞深般若波羅蜜，不離說法者，乃至得讀誦書寫般若波羅蜜。須菩提！當知是菩薩人中，命終還生人中。」
At that time, Subhūti said to the Buddha: "World-Honored One! If a bodhisattva can have faith in and understand the profound prajñāpāramitā, where will this person be reborn after death?"
The Buddha told Subhūti: "If a bodhisattva hears this profound prajñāpāramitā and immediately has faith and understanding, without doubt, regret, or difficulty, delighting in seeing and hearing it, always practicing this mindfulness, not separating from the teaching of prajñāpāramitā. Subhūti! It is like a newborn calf that does not leave its mother. A bodhisattva is also like this: upon hearing the profound prajñāpāramitā, they do not leave the one who teaches the Dharma, until they are able to read, recite, and write the prajñāpāramitā. Subhūti! You should know that such a bodhisattva, after dying in the human realm, will be reborn again in the human realm."
[0560a08] 「世尊！頗有菩薩，成就如是功德因緣，於他方世界，供養諸佛，於彼命終，來生此間不？」
"World-Honored One! Are there bodhisattvas who, having accomplished such meritorious causes and conditions, make offerings to Buddhas in other world systems, and after dying there, are reborn here?"
「須菩提！有菩薩成就如是功德，於他方世界，供養諸佛，於彼命終，來生此間。復次，須菩提！有菩薩成就如是功德，於兜率天上，聞彌勒菩薩，說般若波羅蜜，問其中事，於彼命終，來生此間。復次，須菩提！若人先世聞是深般若波羅蜜，不問其義，是人若生人中，心續疑悔難決。須菩提！當知是人，於前世不問所致。何以故？於是般若波羅蜜中，心疑悔難決故。復次，須菩提！若人先世，若一日、若二日、三日、四日、五日，聞是深般若波羅蜜，問其中事，而不隨所說行，是人轉身，續得聞深般若波羅蜜，問其中事，信心無礙。若離法師，不復問難，還為因緣所牽，失深般若波羅蜜。何以故？須菩提！法應爾。若人雖能問難是深般若波羅蜜，不能隨所說行。或時樂聞深般若波羅蜜，或時不樂，其心輕躁，如少[疊*毛]毳，當知是菩薩新發大乘，是菩薩信心清淨，若不為般若波羅蜜所護，於二地中，當墮一處，若聲聞地，若辟支佛地。」
Subhūti! There are bodhisattvas who have accomplished such merit and make offerings to Buddhas in other world systems. After dying there, they are reborn here.
Furthermore, Subhūti! There are bodhisattvas who have accomplished such merit and in Tuṣita Heaven hear Maitreya Bodhisattva explain prajñāpāramitā and ask questions about it. After dying there, they are reborn here.
Furthermore, Subhūti! If someone in a previous life heard this profound prajñāpāramitā but did not inquire about its meaning, when that person is reborn as a human, their mind will continue to have doubts that are difficult to resolve. Subhūti! Know that this is because the person did not ask questions in their previous life. Why? Because regarding this prajñāpāramitā, their mind has doubts that are difficult to resolve.
Furthermore, Subhūti! If in a previous life someone heard this profound prajñāpāramitā for one, two, three, four or five days and asked questions about it, but did not practice according to what was taught, when that person is reborn, they will continue to hear the profound prajñāpāramitā and ask questions about it with unobstructed faith. However, if they leave their Dharma teacher and no longer ask questions, they will be pulled back by conditions and lose the profound prajñāpāramitā. Why? Subhūti! This is how the Dharma works. Even if someone is able to ask questions about this profound prajñāpāramitā, they may not be able to practice according to what is taught. Sometimes they delight in hearing the profound prajñāpāramitā, sometimes they do not. Their mind is fickle, like a small tuft of wool. Know that this bodhisattva is newly aspiring to the Great Vehicle. This bodhisattva's faith is pure, but if they are not protected by prajñāpāramitā, they will fall to one of two levels - either the level of the śrāvaka or the level of the pratyekabuddha.