大如品第十五
爾時須菩提白佛言：「世尊！新發意菩薩，云何應學般若波羅蜜？」
At that time, Subhūti said to the Buddha: "World-Honored One! How should a newly aspiring bodhisattva study prajñāpāramitā?"
[0561a09] 佛告須菩提：「新發意菩薩若欲學般若波羅蜜，先當親近善知識，能說般若波羅蜜者。是人如是教：『善男子，來！汝所有布施，皆應迴向阿耨多羅三藐三菩提。汝善男子！亦莫貪著阿耨多羅三藐三菩提。若色是，若受、想、行、識是。何以故？是薩婆若非可著者。善男子！汝所有持戒、忍辱、精進、禪定、智慧，皆應迴向阿耨多羅三藐三菩提，勿生貪著。若色是，若受、想、行、識是。何以故？善男子！是薩婆若非可著者。汝善男子！亦勿貪著聲聞、辟支佛道。』須菩提！如是新發意菩薩，應漸教令入深般若波羅蜜。」
The Buddha told Subhūti: "If a newly aspiring bodhisattva wishes to study prajñāpāramitā, they should first approach a good friend who can explain prajñāpāramitā. This person should teach as follows: ‘Kulaputra, come! All your acts of giving should be trasferred to anuttarā-samyak-saṃbodhi. Kulpaputra! Do not cling to anuttarā-samyak-saṃbodhi, whether it is form, sensation, perception, conditioning, or consciousness. Why? Because sarvajñā is not something to be clung to. Kulpaputra! All your morality, patience, diligence, meditation, and wisdom should be transferred to anuttarā-samyak-saṃbodhi, but do not give rise to attachment. Whether it is form, sensation, perception, conditioning, or consciousness. Why? Kulpaputra! Because sarvajñā is not something to be clung to. Good son, also do not cling to the paths of śrāvakas or pratyekabuddhas."
Subhūti! In this way, a newly aspiring bodhisattva should be gradually taught to enter the profound prajñāpāramitā."
[0561a20] 「世尊！諸菩薩發阿耨多羅三藐三菩提心，欲得阿耨多羅三藐三菩提，所為甚難。」
"World-Honored One! For bodhisattvas to generate anuttarā-samyak-saṃbodhi citta and desire to attain anuttarā-samyak-saṃbodhi is extremely difficult."
[0561a22] 「如是，如是！須菩提！如諸菩薩發阿耨多羅三藐三菩提心，欲得阿耨多羅三藐三菩提，所為甚難。是人為安隱世間故發心，為安樂世間故發心，我當得阿耨多羅三藐三菩提。為世間作救，為世間作歸，為世間作舍，為世間作究竟道，為世間作洲，為世間作導師，為世間作趣。須菩提！云何菩薩得阿耨多羅三藐三菩提時，為世間作救？菩薩為斷生死中諸苦惱故說法。救眾生於苦惱。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作救。云何菩薩得阿耨多羅三藐三菩提時，為世間作歸？眾生生法，老病死法，憂悲苦惱法。是菩薩能度眾生，於此生法，老病死法，憂悲苦惱法。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作歸。云何菩薩得阿耨多羅三藐三菩提時，為世間作舍？須菩提！菩薩得阿耨多羅三藐三菩提時，為不著故說法。」
"So it is, so it is! Subhūti! As bodhisattvas generate the mind of anuttarā-samyak-saṃbodhi and desire to attain anuttarā-samyak-saṃbodhi, what they do is extremely difficult. These people generate the mind for the sake of bringing peace to the world, for the sake of bringing happiness to the world, [thinking] 'I shall attain anuttarā-samyak-saṃbodhi.'
They become a refuge for the world, a shelter for the world, a dwelling for the world, the ultimate path for the world, an island for the world, a guide for the world, a destination for the world.
Subhūti! How does a bodhisattva become a refuge for the world when they attain anuttarā-samyak-saṃbodhi? The bodhisattva teaches the Dharma to cut off the sufferings of birth and death. They rescue beings from suffering. Subhūti! This is called becoming a refuge for the world when a bodhisattva attains anuttarā-samyak-saṃbodhi.
How does a bodhisattva become a shelter for the world when they attain anuttarā-samyak-saṃbodhi? Beings are subject to the dharmas of birth, old age, sickness, death, sorrow, lamentation, pain, and distress. This bodhisattva is able to lead beings across these dharmas of birth, old age, sickness, death, sorrow, lamentation, pain, and distress. Subhūti! This is called becoming a shelter for the world when a bodhisattva attains anuttarā-samyak-saṃbodhi.
How does a bodhisattva become a dwelling for the world when they attain anuttarā-samyak-saṃbodhi? Subhūti! When a bodhisattva attains anuttarā-samyak-saṃbodhi, they teach the Dharma for the sake of non-attachment."
[0561b10] 「世尊！云何名不著？」
"World-Honored One! What is meant by non-attachment?"
[0561b10] 「須菩提！若色不縛不解，不生不滅，是名色不著。若受、想、行、識不縛不解，不生不滅，是名識不著。如是，須菩提！一切法不縛不解故不著。菩薩得阿耨多羅三藐三菩提時，能為眾生說如是法，是名菩薩為世間作舍。云何菩薩得阿耨多羅三藐三菩提時，為世間作究竟道？須菩提！色究竟不名色，受、想、行、識究竟不名識。如究竟相，一切法亦如是。」
"Subhūti! When form is neither bound nor liberated, neither born nor destroyed, this is called non-attachment to form. When sensation, perception, formation, and consciousness are neither bound nor liberated, neither born nor destroyed, this is called non-attachment to consciousness. Thus, Subhūti! All dharmas are not attached because they are neither bound nor liberated. When a bodhisattva attains anuttarā-samyak-saṃbodhi and is able to teach such dharmas to beings, this is called a bodhisattva becoming a dwelling for the world.
How does a bodhisattva become the ultimate path for the world when they attain anuttarā-samyak-saṃbodhi? Subhūti! The ultimate nature of form is not called form, and the ultimate nature of sensation, perception, formation, and consciousness is not called consciousness. As with the ultimate characteristic, so it is with all dharmas."
[0561b18] 「世尊！若究竟相，一切法亦爾者，菩薩皆應得阿耨多羅三藐三菩提。何以故？是中無有分別故。」
"World-Honored One! If the ultimate characteristic is thus for all dharmas, then all bodhisattvas should attain anuttarā-samyak-saṃbodhi. Why? Because there are no distinctions within it."
[0561b20] 「如是，如是！須菩提！是中無有分別。諸菩薩如是觀，如是知，其心不沒，作是念：『我得阿耨多羅三藐三菩提時，應為眾生說如是法。』須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作究竟道。云何菩薩得阿耨多羅三藐三菩提時，為世間作洲？譬如水中陸地斷流之處，名之為洲。如是，須菩提！色前際後際斷，受、想、行、識前際後際斷。以前際後際斷故，一切法都斷。若一切法都斷，是名寂滅微妙，如實不顛倒涅槃。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作洲。云何菩薩得阿耨多羅三藐三菩提時，為世間作導師？須菩提！菩薩得阿耨多羅三藐三菩提時，不為色生滅故說法，但為實相故說法；不為受、想、行、識生滅故說法，但為實相故說法；不為須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道、薩婆若生滅故說法，但為實相故說法。須菩提！是名菩薩得阿耨多羅三藐三菩提時，為世間作導師。云何菩薩得阿耨多羅三藐三菩提時，為世間作趣？須菩提！菩薩得阿耨多羅三藐三菩提時，為眾生說色趣空，說受、想、行、識趣空，一切法皆趣空，不來不去。何以故？色空，不來不去；受、想、行、識空，不來不去；乃至一切法空，不來不去。故一切法趣空，不過是趣；一切法趣，無相趣，無作趣，無起趣，無生趣，無所有趣，夢趣，無量趣，無邊趣，無我，寂滅趣，涅槃趣，不還趣不趣。一切法不過是趣。」
"So it is, so it is! Subhūti! There are no distinctions within this. Bodhisattvas who observe and know thus, their minds do not sink, and they think: 'When I attain anuttarā-samyak-saṃbodhi, I should teach such dharma to beings.' Subhūti! This is called a bodhisattva becoming the ultimate path for the world when they attain anuttarā-samyak-saṃbodhi.
How does a bodhisattva become an island for the world when they attain anuttarā-samyak-saṃbodhi? It is like a piece of land in water that stops the flow, which is called an island. Similarly, Subhūti! The past and future limits of form are cut off, the past and future limits of sensation, perception, formation, and consciousness are cut off. Because the past and future limits are cut off, all dharmas are cut off. When all dharmas are cut off, this is called the subtle quiescence of nirvana, as it truly is, without distortion. Subhūti! This is called a bodhisattva becoming an island for the world when they attain anuttarā-samyak-saṃbodhi.
How does a bodhisattva become a guide for the world when they attain anuttarā-samyak-saṃbodhi? Subhūti! When a bodhisattva attains anuttarā-samyak-saṃbodhi, they do not teach the Dharma for the sake of the arising and ceasing of form, but only for the sake of true characteristics; they do not teach for the sake of the arising and ceasing of sensation, perception, formation, and consciousness, but only for the sake of true characteristics; they do not teach for the sake of the arising and ceasing of the fruits of stream-entry, once-returning, non-returning, arhatship, pratyekabuddha path, or sarvajñā, but only for the sake of true characteristics. Subhūti! This is called a bodhisattva becoming a guide for the world when they attain anuttarā-samyak-saṃbodhi.
How does a bodhisattva become a destination for the world when they attain anuttarā-samyak-saṃbodhi? Subhūti! When a bodhisattva attains anuttarā-samyak-saṃbodhi, they teach beings that form tends towards emptiness, that sensation, perception, formation, and consciousness tend towards emptiness, that all dharmas tend towards emptiness, neither coming nor going. Why? Because empty form neither comes nor goes; empty sensation, perception, formation, and consciousness neither come nor go; up to all empty dharmas neither come nor go. Therefore, all dharmas tend towards emptiness, and this is their only tendency; all dharmas tend towards signlessness, tend towards wishlessness, tend towards non-arising, tend towards non-birth, tend towards non-existence, tend towards dreams, tend towards immeasurability, tend towards boundlessness, tend towards non-self, tend towards quiescence, tend towards nirvana, tend towards non-returning and non-tending. All dharmas do not go beyond these tendencies."
[0561c18] 「世尊！如是法者，誰能信解？」「須菩提！若菩薩於先佛所，久修道行，成就善根，乃能信解。」
"World-Honored One! Who can have faith and understanding in such a dharma?"
"Subhūti! If a bodhisattva has long practiced the path under previous Buddhas and accomplished good roots, then they can have faith and understanding."
[0561c20] 「世尊！能信解者，何相？」「須菩提！離滅欲恚癡性，是信解相。如是人能知深般若波羅蜜。」
"World-Honored One! What are the characteristics of those who can have faith and understanding?"
"Subhūti! The characteristic of faith and understanding is the nature that has abandoned desire, hatred, and delusion. Such a person can know the profound prajñāpāramitā."
[0561c22] 「世尊！是菩薩能解深般若波羅蜜，亦如是趣，得是趣相，能為無量眾生作趣。」「如是，如是！須菩提！是菩薩如是趣，能為無量眾生作趣。須菩提！是名菩薩得阿耨多羅三藐三菩提時，能為無量眾生作趣。」
"World-Honored One! This bodhisattva can understand the profound prajñāpāramitā, and also tends towards it in this way, attains the characteristics of this tendency, and can become a tendency for countless beings."
"So it is, so it is! Subhūti! This bodhisattva tends in this way and can become a tendency for countless beings. Subhūti! This is called a bodhisattva who, upon attaining anuttarā-samyak-saṃbodhi, can become a tendency for countless beings."
[0561c26] 「世尊！是菩薩所為甚難，能作如是大莊嚴，為滅度無量無邊眾生，而眾生不可得。」「如是，如是！須菩提！菩薩所為甚難，為滅度無量無邊眾生故，發大莊嚴，而眾生不可得。須菩提！是為菩薩大莊嚴，不為色，不為受、想、行、識，不為聲聞、辟支佛地，不為薩婆若故發大莊嚴，不為莊嚴一切法故，是菩薩發大莊嚴。」
"World-Honored One! What this bodhisattva does is extremely difficult, being able to make such a great adornment for the sake of liberating countless and boundless beings, yet beings cannot be apprehended."
"So it is, so it is! Subhūti! What the bodhisattva does is extremely difficult, generating great adornment for the sake of liberating countless and boundless beings, yet beings cannot be apprehended. Subhūti! This is the bodhisattva's great adornment: not for the sake of form, not for sensation, perception, formation, or consciousness, not for the level of śrāvakas or pratyekabuddhas, not for the sake of sarvajñā does he generate great adornment, not for adorning all dharmas does this bodhisattva generate great adornment."
[0562a04] 「世尊！菩薩能如是行深般若波羅蜜，則不墮二地，若聲聞地、辟支佛地。」「須菩提！汝見何義，說如是事：若菩薩如是行深般若波羅蜜，則不墮二地，若聲聞、辟支佛地。」
"World-Honored One! If a bodhisattva can practice the profound prajñāpāramitā in this way, they will not fall into the two grounds, whether the ground of śrāvakas or pratyekabuddhas."
"Subhūti! What meaning do you see, to say such a thing: If a bodhisattva practices the profound prajñāpāramitā in this way, they will not fall into the two grounds, whether the ground of śrāvakas or pratyekabuddhas?"
[0562a08] 「世尊！是般若波羅蜜甚深，此中無修法，無所修，無修者。何以故？世尊！是深般若波羅蜜中，無決定法。修虛空，是修般若波羅蜜。世尊！不修一切法，是修般若波羅蜜。修無邊，是修般若波羅蜜。修無著，是修般若波羅蜜。」「須菩提！應以深般若波羅蜜試阿惟越致菩薩。若不貪著般若波羅蜜，不隨他言論有所悕望。若聞說深般若波羅蜜時，不驚不怖，不沒不退，其心喜樂，當知是阿惟越致菩薩，先世已曾聞深般若波羅蜜。何以故？聞說深般若波羅蜜，不驚不怖，不沒不退，當知是阿惟越致菩薩。」
"World-Honored One! This prajñāpāramitā is very profound. Within it, there is no dharma of cultivation, nothing to be cultivated, and no cultivator. Why? World-Honored One! In this profound prajñāpāramitā, there is no fixed dharma. To cultivate emptiness is to cultivate prajñāpāramitā. World-Honored One! To not cultivate any dharma is to cultivate prajñāpāramitā. To cultivate boundlessness is to cultivate prajñāpāramitā. To cultivate non-attachment is to cultivate prajñāpāramitā."
"Subhūti! One should test the irreversible bodhisattva with the profound prajñāpāramitā. If they do not cling to prajñāpāramitā, do not follow others' words with expectation, and when hearing the profound prajñāpāramitā explained, they are not alarmed, not frightened, do not sink, do not retreat, and their mind is joyful, know that this is an irreversible bodhisattva who has heard the profound prajñāpāramitā in previous lives. Why? When hearing the profound prajñāpāramitā explained, they are not alarmed, not frightened, do not sink, do not retreat; know that this is an irreversible bodhisattva."
[0562a19] 「世尊！若菩薩聞說深般若波羅蜜，不驚不怖，不沒不退，應云何觀？」「須菩提！是菩薩應隨薩婆若心，觀般若波羅蜜。」
"World-Honored One! If a bodhisattva hears the profound prajñāpāramitā explained and is not alarmed, not frightened, does not sink, and does not retreat, how should they contemplate it?"
"Subhūti! This bodhisattva should contemplate prajñāpāramitā in accordance with the mind of sarvajñā."
[0562a22] 「世尊！云何名為隨薩婆若心觀？」「須菩提！隨虛空觀，名為隨薩婆若心觀般若波羅蜜。須菩提！隨薩婆若心觀，即非觀。何以故？無量是薩婆若，無量即無色，無受、想、行、識，無智，無慧，無道，無得，無果，無生，無滅，無作，無作者，無方，無趣，無住，無量，即墮無量數。須菩提！如虛空無量，薩婆若亦無量。無法可得，亦無得者。不可以色得，不可以受、想、行、識得，不可以檀波羅蜜得，不可以尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜得。何以故？色即是薩婆若；受、想、行、識即是薩婆若；檀波羅蜜即是薩婆若；尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜即是薩婆若。」
"World-Honored One! What is meant by contemplation in accordance with the mind of sarvajñā?"
"Subhūti! Contemplation in accordance with emptiness is called contemplation of prajñāpāramitā in accordance with the mind of sarvajñā. Subhūti! Contemplation in accordance with the mind of sarvajñā is not contemplation. Why? Sarvajñā is immeasurable, and the immeasurable has no form, no sensation, perception, formation, or consciousness, no wisdom, no path, no attainment, no fruit, no birth, no cessation, no action, no actor, no direction, no tendency, no abiding. The immeasurable falls into the category of the immeasurable.
Subhūti! Just as space is immeasurable, so too is sarvajñā immeasurable. No dharma can be attained, nor is there an attainer. It cannot be attained through form, nor through sensation, perception, formation, or consciousness. It cannot be attained through the pāramitā of giving, nor through the pāramitās of morality, patience, diligence, meditation, or wisdom. Why? Because form is sarvajñā; sensation, perception, formation, and consciousness are sarvajñā; the pāramitā of giving is sarvajñā; the pāramitās of morality, patience, diligence, meditation, and wisdom are sarvajñā."
[0562b05] 爾時欲、色界諸天子白佛言：「世尊！般若波羅蜜甚深，難解難知。」佛言：「如是，如是！諸天子！般若波羅蜜甚深，難解難知。以是義故，我欲默然而不說法，作是念：『我所得法，是法中無有得者，無法可得，無所用法可得。』諸法相如是甚深，如虛空甚深故，是法甚深。我甚深故，一切法甚深。不來不去甚深故，一切法甚深。」
At that time, the devaputras of the desire and form realms said to the Buddha: "World-Honored One! The prajñāpāramitā is very profound, difficult to understand and difficult to know."
The Buddha said: "So it is, so it is! Devaputras! The prajñāpāramitā is very profound, difficult to understand and difficult to know. For this reason, I wished to remain silent and not teach the Dharma, thinking: 'The Dharma I have attained, within this Dharma there is no attainer, no Dharma that can be attained, and no Dharma that can be used to attain.' The characteristics of all dharmas are thus very profound. Because emptiness is profound, this Dharma is profound. Because I am profound, all dharmas are profound. Because non-coming and non-going are profound, all dharmas are profound."
[0562b12] 欲、色界諸天子白佛言：「希有，世尊！是所說法，一切世間，難可得信。世間行貪著，是法為無貪著故說。」
The devaputras of the desire and form realms said to the Buddha: "How rare, World-Honored One! This Dharma you have spoken is difficult for all in the world to believe. The world practices with attachment, but this Dharma is taught for the sake of non-attachment."
[Beginning of CH 16 in Conze]
[0562b14] 爾時須菩提白佛言：「世尊！是法隨順一切法。何以故？世尊！是法無障礙處，無障礙相，如虛空。世尊！是法無生，一切法不可得故。世尊！是法無處，一切處不可得故。」
At that time, Subhūti said to the Buddha: "World-Honored One! This Dharma is in accord with all dharmas. Why? World-Honored One! This Dharma has no place of obstruction, no characteristic of obstruction, like space. World-Honored One! This Dharma is unborn, because all dharmas cannot be obtained. World-Honored One! This Dharma has no place, because all places cannot be obtained."
[0562b18] 爾時欲、色界諸天子白佛言：「世尊！是長老須菩提，為隨佛生，有所說法，皆為空故。」須菩提語欲、色界諸天子言：「汝等所說，長老須菩提，為隨佛生。隨何法生故，名隨佛生？」
At that time, the devaputras of the desire and form realms said to the Buddha: "World-Honored One! This Elder Subhūti, who follows the Buddha's birth, speaks the Dharma all for the sake of emptiness."
Subhūti said to the devaputras of the desire and form realms: "You say that Elder Subhūti follows the Buddha's birth. Following what dharma's birth is it called following the Buddha's birth?"
[0562b22] 「諸天子！隨如行故，須菩提隨如來生。如如來如，不來不去。須菩提！隨如從本已來，亦不來不去。是故，須菩提隨如來生。又如來如，即是一切法如。一切法如，即是如來如。如來如者，即非如。是故，須菩提隨如來生。如如來如，一切處一切處常不壞不分別。是故須菩提隨如來生。如如來如，非住非不住。須菩提如亦如是。是故須菩提隨如來生。如如來如，無障礙處。一切法如，亦無障礙處。是故須菩提隨如來生。又如來如，一切法如，皆是一如，無二無別，是如無作，無非如者。若是如無非如者，是故是如，無二無別。是故須菩提隨如來生。又如來如，一切處不壞不分別。一切法如，亦不壞不分別。如是如來如不可分別故，無壞無別。是故須菩提隨如來生。如如來如，不離諸法如，是如不異諸法，是如無非如，時常是如。如是，如是！須菩提如不異是如故，如實隨如，行亦無所行。是故須菩提隨如來生。如如來如，非過去，非未來，非現在。一切法如，亦如是，非過去，非未來，非現在。是故須菩提隨如行生，故名為隨如來生。又如來，即是如來如。如來如，即是過去如。過去如，即是如來如。如來如，即是未來如。未來如，即是如來如。如來如，即是現在如。現在如，即是如來如。過去、未來、現在如如來如，無二無別，一切法如。須菩提如亦無二無別。是故須菩提隨如來生。菩薩如，即是得阿耨多羅三藐三菩提時如，菩薩以是如得阿耨多羅三藐三菩提，名為如來。佛說是如時，地六種震動。以是如故，須菩提隨如來生。又，須菩提不隨色生，不隨受、想、行、識生，不隨須陀洹果生，不隨斯陀含果生，不隨阿那含果生，不隨阿羅漢果生，不隨辟支佛道生。是故須菩提隨如來生。」
"Devaputras! Because of following suchness, Subhūti follows the Tathāgata's birth. As the Tathāgata's suchness neither comes nor goes, Subhūti! Following suchness from the beginning also neither comes nor goes. Therefore, Subhūti follows the Tathāgata's birth. Furthermore, the Tathāgata's suchness is the suchness of all dharmas. The suchness of all dharmas is the Tathāgata's suchness. The Tathāgata's suchness is not suchness. Therefore, Subhūti follows the Tathāgata's birth. As the Tathāgata's suchness is everywhere and always indestructible and indiscriminate, therefore Subhūti follows the Tathāgata's birth. As the Tathāgata's suchness neither abides nor does not abide, Subhūti's suchness is also like this. Therefore Subhūti follows the Tathāgata's birth.
As the Tathāgata's suchness has no place of obstruction, and the suchness of all dharmas also has no place of obstruction, therefore Subhūti follows the Tathāgata's birth. Furthermore, the Tathāgata's suchness and the suchness of all dharmas are one suchness, without duality or distinction. This suchness is without action and without non-suchness. If this suchness is without non-suchness, therefore this suchness is without duality or distinction. Therefore Subhūti follows the Tathāgata's birth.
Furthermore, the Tathāgata's suchness is everywhere indestructible and indiscriminate. The suchness of all dharmas is also indestructible and indiscriminate. As the Tathāgata's suchness is indiscriminate, it is without destruction or distinction. Therefore Subhūti follows the Tathāgata's birth. As the Tathāgata's suchness does not depart from the suchness of all dharmas, this suchness is not different from all dharmas, this suchness has no non-suchness, it is always suchness. Thus it is, thus it is! As Subhūti's suchness is not different from this suchness, truly following suchness, he also practices without practice. Therefore Subhūti follows the Tathāgata's birth.
As the Tathāgata's suchness is neither past, nor future, nor present, the suchness of all dharmas is also like this, neither past, nor future, nor present. Therefore Subhūti follows the practice of suchness birth, hence it is called following the Tathāgata's birth. Furthermore, the Tathāgata is the Tathāgata's suchness. The Tathāgata's suchness is the suchness of the past. The suchness of the past is the Tathāgata's suchness. The Tathāgata's suchness is the suchness of the future. The suchness of the future is the Tathāgata's suchness. The Tathāgata's suchness is the suchness of the present. The suchness of the present is the Tathāgata's suchness. The suchness of past, future, and present is the Tathāgata's suchness, without duality or distinction, the suchness of all dharmas. Subhūti's suchness is also without duality or distinction. Therefore Subhūti follows the Tathāgata's birth.
The bodhisattva's suchness is the suchness at the time of attaining anuttarā-samyak-saṃbodhi. The bodhisattva attains anuttarā-samyak-saṃbodhi by means of this suchness and is called a Tathāgata. When the Buddha spoke of this suchness, the earth shook in six ways. Because of this suchness, Subhūti follows the Tathāgata's birth. Furthermore, Subhūti does not follow the birth of form, does not follow the birth of sensation, perception, formation, or consciousness, does not follow the birth of the fruit of stream-entry, once-returning, non-returning, or arhatship, does not follow the birth of the pratyekabuddha path. Therefore Subhūti follows the Tathāgata's birth."
[0562c25] 爾時舍利弗白佛言：「世尊！是如甚深。」佛言：「如是，如是！舍利弗！是如甚深。今說是如，三千比丘不受諸法故，漏盡心得解脫。舍利弗！五百比丘尼，於諸法中，遠塵離垢，得法眼淨。五千天人，得無生法忍。六千菩薩，不受諸法，漏盡，心得解脫。舍利弗！是六千菩薩，已曾供養親近五百諸佛，於諸佛所，布施、持戒、忍辱、精進、禪定，不為般若波羅蜜方便所護故，今不受諸法，漏盡，心得解脫。舍利弗！菩薩雖行空、無相、無作道，不為般若波羅蜜方便所護故，證於實際，作聲聞乘。舍利弗！譬如有鳥，身長百由旬，若二三四五百由旬，翅未成就，欲從忉利天上，來至閻浮提，便自投來下。舍利弗！於意云何？是鳥中道作是念：我欲還忉利天上寧得還不？」「不也，世尊！」
At that time, Śāriputra said to the Buddha: "World-Honored One! This suchness is very profound."
The Buddha said: "So it is, so it is! Śāriputra! This suchness is very profound. Now, upon explaining this suchness, three thousand bhikṣus, not clinging to any dharmas, had their defilements exhausted and their minds liberated. Śāriputra! Five hundred bhikṣuṇīs, among all dharmas, became far from defilement and impurity, and attained the pure Dharma eye. Five thousand devas and humans attained the patient acceptance of the non-arising of dharmas. Six thousand bodhisattvas, not clinging to any dharmas, had their defilements exhausted and their minds liberated.
Śāriputra! These six thousand bodhisattvas had previously made offerings to and closely attended five hundred Buddhas. In the presence of those Buddhas, they practiced giving, morality, patience, diligence, and meditation, but because they were not protected by the skillful means of prajñāpāramitā, they now do not cling to any dharmas, have exhausted their defilements, and their minds are liberated.
Śāriputra! Although bodhisattvas practice the path of emptiness, signlessness, and wishlessness, if they are not protected by the skillful means of prajñāpāramitā, they realize the ultimate reality and become śrāvakas.
Śāriputra! It is like a bird with a body length of one hundred yojanas, or two, three, four, or five hundred yojanas, whose wings are not yet fully developed, wanting to fly from the Trāyastriṃśa Heaven down to Jambudvīpa, and so it throws itself downward. Śāriputra! What do you think? If this bird, midway through its descent, thinks: 'I want to return to the Trāyastriṃśa Heaven,' would it be able to return?"
"No, World-Honored One!"
[0563a10] 「舍利弗！是鳥復作是願：至閻浮提，身不傷損得如願不？」「不也，世尊！是鳥至閻浮提，身必傷損。若死，若近死苦。何以故？世尊！法應爾。其身既大，翅未成就故。」
"Śāriputra! If this bird were to make a wish: 'May I reach Jambudvīpa without injury to my body,' would it get its wish?"
"No, World-Honored One! When this bird reaches Jambudvīpa, its body will surely be injured. It may die or suffer near-death pain. Why? World-Honored One! It is the nature of things. Its body is so large, and its wings are not yet fully developed."
[0563a13] 「舍利弗！菩薩亦如是。雖於恒河沙劫，布施、持戒、忍辱、精進、禪定，發大心大願，受無量事，欲得阿耨多羅三藐三菩提，而不為般若波羅蜜方便所護故，則墮聲聞、辟支佛地。舍利弗！菩薩雖念於過去、未來、現在諸佛，所行戒品、定品、慧品、解脫品、解脫知見品，而心取相。是菩薩取相念故，不知諸佛戒品、定品、慧品、解脫品、解脫知見品。不知不見故，聞諸法空名字，取是音聲相，迴向阿耨多羅三藐三菩提。當知是菩薩墮於聲聞、辟支佛地。何以故？舍利弗！菩薩離般若波羅蜜故，法應當爾。」
"Śāriputra! Bodhisattvas are also like this. Although for as many kalpas as there are grains of sand in the Ganges, they practice giving, morality, patience, diligence, and meditation, generate great minds and great vows, undertake countless tasks, and desire to attain anuttarā-samyak-saṃbodhi, if they are not protected by the skillful means of prajñāpāramitā, they will fall to the level of śrāvakas or pratyekabuddhas.
Śāriputra! Although bodhisattvas may contemplate the morality, concentration, wisdom, liberation, and knowledge and vision of liberation practiced by the Buddhas of the past, present, and future, their minds grasp at characteristics. Because these bodhisattvas grasp at characteristics in their contemplation, they do not know the morality, concentration, wisdom, liberation, and knowledge and vision of liberation of the Buddhas. Because they do not know and do not see, when they hear the names of the emptiness of all dharmas, they grasp at the characteristics of these sounds and dedicate them to anuttarā-samyak-saṃbodhi. Know that these bodhisattvas fall to the level of śrāvakas or pratyekabuddhas. Why? Śāriputra! Because bodhisattvas are separated from prajñāpāramitā, this is how it should be according to the Dharma."
[0563a24] 「世尊！如我解佛所說義，若菩薩離般若波羅蜜，則於阿耨多羅三藐三菩提狐疑未了。是故菩薩摩訶薩，欲得阿耨多羅三藐三菩提，當善行般若波羅蜜方便。」
"World-Honored One! As I understand the meaning of what the Buddha has said, if a bodhisattva is separated from prajñāpāramitā, then they will have doubt and uncertainty regarding anuttarā-samyak-saṃbodhi. Therefore, bodhisattva-mahāsattvas who wish to attain anuttarā-samyak-saṃbodhi should skillfully practice the methods of prajñāpāramitā."
[0563a28] 爾時欲色界諸天子白佛言：「世尊！般若波羅蜜甚深，阿耨多羅三藐三菩提難得。」佛言：「如是，如是！諸天子！般若波羅蜜甚深，阿耨多羅三藐三菩提難得。」
At that time, the devaputras of the desire and form realms said to the Buddha: "World-Honored One! The prajñāpāramitā is very profound, and anuttarā-samyak-saṃbodhi is difficult to attain."
The Buddha said: "So it is, so it is! Devaputras! The prajñāpāramitā is very profound, and anuttarā-samyak-saṃbodhi is difficult to attain."
[0563b02] 須菩提白佛言：「世尊！如佛所說般若波羅蜜甚深，阿耨多羅三藐三菩提難得。如我解佛所說義，阿耨多羅三藐三菩提易得。何以故？無法可得，諸法空中，無有得阿耨多羅三藐三菩提者。無法可得，無所用法可得，一切法皆空故。諸所說法，為有所斷，是法亦空。世尊！阿耨多羅三藐三菩提法，得者所用法、得知者所用法，如是法皆空。世尊！以是因緣故，阿耨多羅三藐三菩提則為易得。諸可得者，皆同虛空。」
Subhūti said to the Buddha: "World-Honored One! As the Buddha has said, the prajñāpāramitā is very profound, and anuttarā-samyak-saṃbodhi is difficult to attain. However, as I understand the meaning of what the Buddha has said, anuttarā-samyak-saṃbodhi is easy to attain. Why? Because no dharma can be obtained, and in the emptiness of all dharmas, there is no one who attains anuttarā-samyak-saṃbodhi. No dharma can be obtained, no dharma can be used to obtain, because all dharmas are empty. All dharmas that are spoken of, for the purpose of cutting off something, these dharmas are also empty. World-Honored One! The dharma of anuttarā-samyak-saṃbodhi, the dharma used by the attainer, the dharma used by the knower, all these dharmas are empty. World-Honored One! For this reason, anuttarā-samyak-saṃbodhi is easy to attain. All that can be attained is like empty space."
[0563b11] 舍利弗語須菩提：「若阿耨多羅三藐三菩提易得者，恒河沙等諸菩薩，不應退轉。以是因緣故，當知阿耨多羅三藐三菩提難得。」
Śāriputra said to Subhūti: "If anuttarā-samyak-saṃbodhi were easy to attain, as many bodhisattvas as there are grains of sand in the Ganges should not regress. For this reason, know that anuttarā-samyak-saṃbodhi is difficult to attain."
[0563b14] 「舍利弗！於意云何？色於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! What do you think? Does form regress from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b16] 「舍利弗！受、想、行、識於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! What do you think? Do sensations, perceptions, conditioning, and consciousness regress from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b17] 「舍利弗！離色，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Apart from form, is there any dharma that can be obtained which regresses from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b19] 「舍利弗！離受、想、行、識，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Apart from sensation, perception, conditioning, and consciousness, is there any dharma that can be obtained which regresses from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b20] 「舍利弗！色如，於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Does the suchness of form regress from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b22] 「舍利弗！受、想、行、識如，於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Does the suchness of sensations, perceptions, conditioning, and consciousness regress from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b23] 「舍利弗！離色如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Apart from the suchness of form, is there any dharma that can be obtained which regresses from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b25] 「舍利弗！離受、想、行、識如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Apart from the suchness of sensations, perceptions, conditioning, and conciousness, is there any dharma that can be obtained which regresses from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b27] 「舍利弗！離諸法如，有法可得於阿耨多羅三藐三菩提退轉不？」「不也，須菩提！」
"Śāriputra! Apart from the suchness of all dharmas, is there any dharma that can be obtained which regresses from anuttarā-samyak-saṃbodhi?"
"No, Subhūti!"
[0563b28] 「舍利弗！如是實求不可得，為何等法於阿耨多羅三藐三菩提退轉者？舍利弗！無法於阿耨多羅三藐三菩提退轉。」
"Śāriputra! When seeking in this way, nothing can be obtained. What dharma is there that regresses from anuttarā-samyak-saṃbodhi? Śāriputra! No dharma regresses from anuttarā-samyak-saṃbodhi."
[0563c03] 舍利弗言：「如須菩提所說義，則為無有菩薩退轉。若爾者，佛說三乘人則無差別。
」
Śāriputra said: "According to the meaning of what Subhūti has said, there would be no regression for bodhisattvas. If that is so, then there would be no distinction between the three vehicles that the Buddha has taught."
[0563c05] 爾時富樓那彌多羅尼子語舍利弗：「應問須菩提，汝欲令有一菩薩乘不？」
At that time, Pūrṇa Maitrāyaṇīputra said to Śāriputra: "You should ask Subhūti, 'Do you wish there to be only one bodhisattva vehicle?'
[0563c06] 舍利弗即問須菩提：「汝欲令有一菩薩乘耶？」須菩提言：「如中可有三乘人不？若聲聞、辟支佛、佛乘？」「須菩提！如中無有三相差別。」
Śāriputra then asked Subhūti: "Do you wish there to be only one bodhisattva vehicle?"
Subhūti said: "In suchness, can there be three vehicles? Whether śrāvaka, pratyekabuddha, or Buddha vehicle?"
"Subhūti! In suchness, there are no three distinct characteristics."
[0563c09] 「舍利弗！如有一相不？」「不也，須菩提！」
"Śāriputra! Does suchness have a single characteristic?"
"No, Subhūti!"
[0563c10] 「舍利弗！如中乃至見有一乘人不？」「不也，須菩提！」
"Śāriputra! In suchness, can there even be seen a person of one vehicle?"
"No, Subhūti!"
[0563c11] 「舍利弗！如是實求是法不可得。汝云何作是念：『是聲聞乘，是辟支佛乘，是佛乘者。』如是三乘，如中無差別。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩，則能成就菩提。」
"Śāriputra! When truly seeking, this dharma cannot be obtained. How can you think: 'This is the śrāvaka vehicle, this is the pratyekabuddha vehicle, this is the Buddha vehicle'? These three vehicles, in suchness, have no distinction. If a bodhisattva hears this and is not alarmed, not frightened, does not sink, and does not retreat, know that this bodhisattva can then accomplish bodhi."
[0563c15] 爾時佛讚須菩提言：「善哉，善哉！須菩提！汝所樂說，皆是佛力。所謂如中求三乘人，無有差別。若菩薩聞是事，不驚不怖，不沒不退，當知是菩薩能成就菩提。」
At that time, the Buddha praised Subhūti, saying: "Excellent, excellent! Subhūti! What you delight in saying is all through the Buddha's power. That is to say, in suchness, seeking the three vehicles, there is no distinction. If a bodhisattva hears this and is not alarmed, not frightened, does not sink, and does not retreat, know that this bodhisattva can accomplish bodhi."
[0563c18] 爾時舍利弗白佛言：「世尊！是菩薩成就何等菩提？」「舍利弗！是菩薩成就無上菩提。」
At that time, Śāriputra said to the Buddha: "World-Honored One! What kind of bodhi does this bodhisattva accomplish?"
"Śāriputra! This bodhisattva accomplishes unsurpassed bodhi."
[0563c20] 舍利弗白佛言：「世尊！若菩薩欲成就阿耨多羅三藐三菩提，應云何行？」
Śāriputra said to the Buddha: "World-Honored One! If a bodhisattva wishes to accomplish anuttarā-samyak-saṃbodhi, how should they practice?"
[0563c22] 佛言：「於一切眾生應行等心，慈心，不異心，謙下心，安隱心，不瞋心，不惱心，不戲弄心，父母心，兄弟心，與共語言。舍利弗！若菩薩欲成就阿耨多羅三藐三菩提，應如是學，應如是行。」
The Buddha said: "Towards all beings, one should practice with an equal mind, a loving mind, an impartial mind, a humble mind, a peaceful mind, a non-angry mind, a non-troubling mind, a non-mocking mind, a parental mind, a brotherly mind, and speak with them. Śāriputra! If a bodhisattva wishes to accomplish anuttarā-samyak-saṃbodhi, they should learn thus and practice thus."