小品般若波羅蜜經卷第七
後秦龜茲國三藏鳩摩羅什譯
深功德品第十七
[0566a07] 爾時須菩提白佛言：「希有，世尊！是阿毘跋致菩薩，成就大功德。世尊能說阿毘跋致菩薩，恒河沙等相貌。說是相貌，則是說深般若波羅蜜相。」
At that time, Subhuti said to the Buddha: "How rare, World-Honored One! These avaivartika bodhisattvas have accomplished great merit. World-Honored One, you can describe the characteristics of avaivartika bodhisattvas as numerous as the sands of the Ganges. Describing these characteristics is the same as describing the characteristics of the profound prajñāpāramitā."
[0566a10] 佛言：「善哉，善哉！須菩提！汝能示諸菩薩甚深之相。須菩提！甚深相者，即是空義，即是無相，無作無起，無生無滅，無所有，無染寂滅，遠離涅槃義。」
The Buddha said: "Excellent, excellent! Subhuti! You are able to show the profound characteristics to the bodhisattvas. Subhuti! The profound characteristics are the meaning of emptiness, the meaning of characteristiclessness, non-action, non-arising, non-birth, non-cessation, non-existence, non-defilement, quiescence, and the meaning of detachment from nirvana."
[0566a13] 「世尊！但是空義，乃至涅槃義，非一切法義耶？」「須菩提！一切法，亦是甚深義。何以故？須菩提！色甚深，受、想、行、識甚深。云何色甚深，如如甚深？云何受、想、行、識甚深，如如甚深？須菩提！無色，是色甚深；無受、想、行、識，是識甚深。」
"World-Honored One! Is this meaning of emptiness, up to the meaning of nirvana, not the meaning of all dharmas?" "Subhuti! All dharmas are also of profound meaning. Why? Subhuti! Form is profound, feeling, perception, volition, and consciousness are profound. How is form profound, as profound as suchness? How are feeling, perception, volition, and consciousness profound, as profound as suchness? Subhuti! The non-existence of form is the profundity of form; the non-existence of sensation, perception, conditioning, and consciousness is the profundity of consciousness."
[0566a18] 須菩提言：「希有，世尊！以微妙方便，障色示涅槃，障受、想、行、識示涅槃。」
Subhuti said: "How rare, World-Honored One! With subtle skillful means, you obstruct form to reveal nirvana, and obstruct feeling, perception, volition, and consciousness to reveal nirvana."
[0566a19] 佛告須菩提：「菩薩若能於是深般若波羅蜜，思惟觀察：如般若波羅蜜教，我應如是學；如般若波羅蜜說，我應如是行。是菩薩如是思惟修習，乃至一日，所作功德，無有限量。須菩提！譬如多欲之人，欲覺亦多，與他端正女人共期。此女監礙，失期不至。須菩提！於意云何？是多欲人，欲覺，為與何法相應？」「世尊！是多欲人，但起欲覺相應念憶想此女，當至不久，我當與之坐臥戲笑。」
The Buddha told Subhuti: "If a bodhisattva can contemplate and examine this profound prajñāpāramitā, thinking: 'I should learn as prajñāpāramitā teaches; I should practice as prajñāpāramitā says.' If this bodhisattva reflects and practices like this, even for just one day, the merit they accumulate is immeasurable. Subhuti! It's like a person with strong desires, who has many lustful thoughts, and has made an appointment with a beautiful woman. But this woman is delayed and doesn't arrive at the appointed time. Subhuti, what do you think? What are this lustful person's thoughts associated with?"
"World-Honored One, this lustful person only has thoughts associated with desire, remembering and imagining this woman, thinking: 'She will arrive soon, and I will sit, lie down, and play with her.'"
[0566a28] 「須菩提！於意云何？是人一日一夜起幾欲念？」「世尊！是人一日一夜起念甚多。」
"Subhuti, what do you think? How many lustful thoughts does this person have in a day and night?"
"World-Honored One, this person has very many thoughts in a day and night."
[0566a29] 「須菩提！若菩薩如深般若波羅蜜教，思惟學習，則離退轉過惡，捨若干劫數生死之難。是菩薩一日之中，應深般若波羅蜜所作功德，勝於菩薩遠離深般若波羅蜜於恒河沙劫布施功德。復次，須菩提！若菩薩離般若波羅蜜，於恒河沙劫，供養須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、諸佛，於意云何，其福多不？」須菩提言：「甚多，世尊！無量無邊不可稱數。」
"Subhuti! If a bodhisattva contemplates and learns according to the teaching of the profound prajñāpāramitā, they will be free from the evil of retrogression and abandon the difficulties of birth and death for numerous kalpas. The merit accumulated by this bodhisattva in one day, in accordance with the profound prajñāpāramitā, surpasses the merit of a bodhisattva who practices giving for kalpas as numerous as the sands of the Ganges while being distant from the profound prajñāpāramitā. Furthermore, Subhuti! If a bodhisattva, separated from prajñāpāramitā, were to make offerings to srota-āpanna (’stream-enterers), sakṛdāgāmin (once-returners), anāgāmin (non-returners), arhats, pratyekabuddhas, and buddhas for kalpas as numerous as the sands of the Ganges River, what do you think, would their merit be great?"
Subhuti said: "It would be very great, World-Honored One! Immeasurable, boundless, and incalculable."
[0566b08] 佛言：「不如菩薩於深般若波羅蜜，如說修行，乃至一日，其福甚多。何以故？菩薩行般若波羅蜜，能過聲聞、辟支佛地，入菩薩位，得阿耨多羅三藐三菩提。復次，須菩提！若菩薩於恒河沙劫，離般若波羅蜜，布施持戒忍辱精進禪定智慧，於意云何，其福多不？」須菩提言：「甚多，世尊！」
The Buddha said: "It does not compare to a bodhisattva who practices according to the profound prajñāpāramitā, even for just one day, whose merit is far greater. Why? Because a bodhisattva practicing prajñāpāramitā can surpass the levels of śrāvakas and pratyekabuddhas, enter the bodhisattva stage, and attain anuttara-samyak-saṃbodhi. Furthermore, Subhuti! If a bodhisattva, for kalpas as numerous as the sands of the Ganges, were to practice giving, morality, patience, diligence, meditation, and wisdom while separated from prajñāpāramitā, what do you think, would their merit be great?"
Subhuti said: "It would be very great, World-Honored One!"
[0566b14] 佛言：「不如菩薩於深般若波羅蜜，如說修行，乃至一日，布施、持戒、忍辱、精進、禪定、智慧，其福甚多。復次，須菩提！若菩薩於恒河沙劫，離般若波羅蜜，法施眾生，於意云何，其福多不？」須菩提言：「甚多，世尊！」
The Buddha said: "It does not compare to a bodhisattva who practices according to the profound prajñāpāramitā, even for just one day, practicing giving, morality, patience, diligence, meditation, and wisdom. Their merit is far greater. Furthermore, Subhuti! If a bodhisattva, for kalpas as numerous as the sands of the Ganges, were to give the gift of Dharma to sentient beings while separated from prajñāpāramitā, what do you think, would their merit be great?"
Subhuti said: "It would be very great, World-Honored One!"
[0566b19] 佛言：「不如菩薩於深般若波羅蜜，如說修行，乃至一日，法施眾生，其福甚多。何以故？若菩薩不離般若波羅蜜，即是不離薩婆若。復次，須菩提！若菩薩於恒河沙劫，離般若波羅蜜，修行三十七品，於意云何，其福多不？」須菩提言：「甚多，世尊！」
The Buddha said: "It does not compare to a bodhisattva who practices according to the profound prajñāpāramitā, even for just one day, giving the gift of Dharma to sentient beings. Their merit is far greater. Why? Because if a bodhisattva does not depart from prajñāpāramitā, it means they do not depart from sarvajña. Furthermore, Subhuti! If a bodhisattva, for kalpas as numerous as the sands of the Ganges, were to practice the thirty-seven factors of enlightenment while separated from prajñāpāramitā, what do you think, would their merit be great?"
Subhuti said: "It would be very great, World-Honored One!"
[0566b24] 佛言：「不如菩薩如般若波羅蜜教住，乃至一日，修行三十七品，其福甚多。何以故？若菩薩不離般若波羅蜜，退失薩婆若，無有是處。復次，須菩提！若菩薩於恒河沙劫，離般若波羅蜜，以是財施法施、禪定功德，迴向阿耨多羅三藐三菩提，於意云何，其福多不？」須菩提言：「甚多，世尊！」
The Buddha said: "It does not compare to a bodhisattva who abides in the teaching of prajñāpāramitā, even for just one day, practicing the thirty-seven aids to enlightenment. Their merit is far greater. Why? Because if a bodhisattva does not depart from prajñāpāramitā, there is no possibility of losing sarvajñā. Furthermore, Subhuti! If a bodhisattva, for kalpas as numerous as the sands of the Ganges, were to dedicate the merit of material offerings, Dharma offerings, and meditative attainments to anuttara-samyak-saṃbodhi while separated from prajñāpāramitā, what do you think, would their merit be great?"
Subhuti said: "It would be very great, World-Honored One!"
[0566c01] 佛言：「不如菩薩於深般若波羅蜜如說修行，乃至一日，財施法施、禪定功德，迴向阿耨多羅三藐三菩提，其福甚多。何以故？是第一迴向，所謂不離深般若波羅蜜。」
The Buddha said: "It does not compare to a bodhisattva who practices according to the profound prajñāpāramitā, even for just one day, transferring the merit of material offerings, Dharma offerings, and meditative attainments to anuttara-samyak-saṃbodhi. Their merit is far greater. Why? Because this is the supreme dedication, namely not departing from the profound prajñāpāramitā."
[0566c05] 須菩提白佛言：「世尊！如佛所說一切作起法，皆是憶想分別。云何說菩薩得福甚多？」「須菩提！菩薩行般若波羅蜜時，亦能觀察是作起功德，空無所有，虛誑不實，無堅牢相。若菩薩隨所能觀，則不離深般若波羅蜜。隨不離深般若波羅蜜，即得無量阿僧祇福德。」
Subhuti said to the Buddha: "World-Honored One! As the Buddha has said, all conditioned phenomena are products of memory and discrimination. How can you say that bodhisattvas gain great merit?"
"Subhuti! When bodhisattvas practice prajñāpāramitā, they can also observe that these conditioned merits are empty, non-existent, false, unreal, and without solid characteristics. If bodhisattvas can observe in this way, they do not depart from the profound prajñāpāramitā. By not departing from the profound prajñāpāramitā, they obtain immeasurable, incalculable merit."
[0566c11] 「世尊！無量阿僧祇有何差別？」「須菩提！阿僧祇者，不可數盡。無量者，過諸量數。」
"World-Honored One! What is the difference between 'immeasurable' and 'incalculable'?"
"Subhuti! 'Incalculable' means it cannot be counted to the end. 'Immeasurable' means it surpasses all measures and numbers."
[0566c13] 「世尊！頗有因緣，色亦無量，受、想、行、識亦無量？」佛言：「有。須菩提！色亦無量，受、想、行、識亦無量。」
"World-Honored One! Is there any reason why form is also immeasurable, and feeling, perception, volition, and consciousness are also immeasurable?"
The Buddha said: "There is, Subhuti. Form is also immeasurable, and feeling, perception, volition, and consciousness are also immeasurable."
[0566c15] 「世尊！無量者是何義？」「須菩提！無量者，即是空義，即是無相無作義。」
"World-Honored One! What is the meaning of 'immeasurable'?"
"Subhuti! 'Immeasurable' means the meaning of emptiness, the meaning of signlessness and non-action."
[0566c16] 「世尊！無量但是空義，非餘義耶？」「須菩提！於意云何，我不說一切法空耶？」「世尊說耳。」「須菩提！若空即是無盡，若空即是無量。是故此法義中無有差別。須菩提！如來所說無盡無量，空無相，無作無起，無生無滅，無所有，無染涅槃，但以名字方便故說。」
"World-Honored One! Is 'immeasurable' only the meaning of emptiness, and not other meanings?" "Subhuti! What do you think, have I not said that all dharmas are empty?" "The World-Honored One has said so." "Subhuti! If emptiness is inexhaustible, then emptiness is immeasurable. Therefore, there is no difference in the meaning of these dharmas. Subhuti! What the Tathagata has spoken of as inexhaustible and immeasurable, empty and signless, non-action and non-arising, non-birth and non-cessation, non-existence, non-defilement, and nirvana, are all spoken of as expedient means using names."
[0566c22] 須菩提言：「希有，世尊！諸法實相不可得說，而今說之。世尊！如我解佛所說義，一切法皆不可說。」「如是，如是！須菩提！一切法皆不可說。須菩提！一切法空相，不可得說。」
Subhuti said: "How rare, World-Honored One! The true nature of all dharmas cannot be spoken, yet you speak of it now. World-Honored One! As I understand the meaning of what the Buddha has said, all dharmas are inexpressible."
"Thus it is, thus it is! Subhuti! All dharmas are inexpressible. Subhuti! The empty nature of all dharmas cannot be spoken."
[0566c25] 「世尊！是不可說義，無增無減。若爾者，檀波羅蜜亦應無增無減；尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，亦應無增無減。若是諸波羅蜜無增無減，菩薩云何，以是無增無減波羅蜜，得阿耨多羅三藐三菩提、近阿耨多羅三藐三菩提？世尊！若菩薩增減諸波羅蜜，則不能近阿耨多羅三藐三菩提。」
"World-Honored One! This inexpressible meaning has no increase or decrease. If that is so, then dāna pāramitā should also have no increase or decrease; śīla pāramitā, kṣānti pāramitā, vīrya pāramitā, and dhyāna pāramitā should also have no increase or decrease. If these perfections have no increase or decrease, how can a bodhisattva, using these non-increasing and non-decreasing perfections, attain or approach anuttara-samyak-saṃbodhi? World-Honored One! If a bodhisattva increases or decreases the perfections, they cannot approach anuttara-samyak-saṃbodhi."
[0567a03] 「如是，如是！須菩提！不可說義無增無減。善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『檀波羅蜜若增若減。』作是念：『是檀波羅蜜，但有名字。』是菩薩布施時，是念是心，及諸善根，皆如阿耨多羅三藐三菩提相迴向。須菩提！善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『尸羅波羅蜜若增若減；羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜，若增若減。』須菩提！善知方便菩薩行般若波羅蜜、修般若波羅蜜時，不作是念：『般若波羅蜜若增若減。』作是念：『般若波羅蜜，但有名字。』修智慧時，是念是心，是善根，如阿耨多羅三藐三菩提相迴向。」
"Thus it is, thus it is! Subhuti! The inexpressible meaning has no increase or decrease. When a bodhisattva skilled in means practices and cultivates prajñāpāramitā, they do not think: 'The perfection of giving increases or decreases.' Instead, they think: 'This perfection of giving is merely a name.' When this bodhisattva practices giving, these thoughts, this mind, and all the roots of goodness are dedicated to the characteristics of anuttara-samyak-saṃbodhi.
Subhuti! When a bodhisattva skilled in means practices and cultivates prajñāpāramitā, they do not think: 'The perfection of morality increases or decreases; the perfection of patience, the perfection of diligence, the perfection of meditation increase or decrease.' Subhuti! When a bodhisattva skilled in means practices and cultivates prajñāpāramitā, they do not think: 'The perfection of wisdom increases or decreases.' Instead, they think: 'Prajñāpāramitā is merely a name.' When cultivating wisdom, these thoughts, this mind, and these roots of goodness are dedicated to the characteristics of anuttara-samyak-saṃbodhi."
[0567a16] 須菩提白佛言：「世尊！何等是阿耨多羅三藐三菩提？」「須菩提！阿耨多羅三藐三菩提者，即是如如無增減。若菩薩常行，應如念，即近阿耨多羅三藐三菩提。如是，須菩提！不可說義，雖無增減，而不退諸念，不退諸波羅蜜。菩薩以是行，則近阿耨多羅三藐三菩提，而亦不退菩薩之行。作是念者，得近阿耨多羅三藐三菩提。」
Subhuti asked the Buddha: "World-Honored One! What is anuttara-samyak-sambodhi?"
"Subhuti, anuttara-samyak-sambodhi is suchness without increase or decrease. If a bodhisattva constantly practices, they should be mindful of this, and they will approach anuttara-samyak-sambodhi. Thus, Subhuti, although the inexpressible meaning has no increase or decrease, one does not regress in thoughts or in the perfections. By practicing in this way, a bodhisattva approaches anuttara-samyak-sambodhi without regressing from the bodhisattva's practice. One who has such thoughts approaches anuttara-samyak-sambodhi."
[0567a23] 「世尊！菩薩前心近阿耨多羅三藐三菩提，後心近阿耨多羅三藐三菩提。世尊！前心後心，各各不俱；後心前心，亦各不俱。世尊！若前心後心不俱者，菩薩諸善根，云何得增長？」
"World-Honored One! The bodhisattva's initial mind approaches anuttara-samyak-sambodhi, and the later mind also approaches anuttara-samyak-sambodhi. World-Honored One! The initial mind and the later mind do not exist simultaneously; the later mind and the initial mind also do not exist simultaneously. World-Honored One! If the initial mind and the later mind do not exist simultaneously, how can the bodhisattva's roots of goodness increase?"
[0567a27] 「須菩提！於意云何？如然燈時，為初焰燒炷，為後焰燒？」「世尊！非初焰燒，亦不離初焰；非後焰燒，亦不離後焰。」
"Subhuti, what do you think? When lighting a lamp, does the initial flame burn the wick, or does the later flame burn it?"
"World-Honored One, it is not the initial flame that burns it, nor is it separate from the initial flame; it is not the later flame that burns it, nor is it separate from the later flame."
[0567a29] 「須菩提！於意云何？是炷燃不？」「世尊！是炷實燃。」
Subhuti, what do you think? Is this wick burning?"
"World-Honored One, this wick is indeed burning."
[0567b01] 「須菩提！菩薩亦如是。非初心得阿耨多羅三藐三菩提，亦不離初心；非後心得阿耨多羅三藐三菩提，亦不離後心得。」「世尊！是因緣法甚深。菩薩非初心得阿耨多羅三藐三菩提，亦不離初心得；非後心得阿耨多羅三藐三菩提，亦不離後心，而得阿耨多羅三藐三菩提。」
"Subhuti! The bodhisattva is also like this. It is not the initial mind that attains anuttara-samyak-sambodhi, nor is it separate from the initial mind; it is not the later mind that attains anuttara-samyak-sambodhi, nor is it separate from the later mind."1
"World-Honored One! This dharma of dependent origination is very profound. The bodhisattva does not attain anuttara-samyak-sambodhi with the initial mind, nor is it separate from the initial mind; does not attain anuttara-samyak-sambodhi with the later mind, nor is it separate from the later mind, yet attains anuttara-samyak-sambodhi."
[0567b07] 「須菩提！於意云何？若心已滅，是心更生不？」「不也，世尊！」
"Subhuti, what do you think? If a mind has already ceased, will that mind be born again?"
"No, World-Honored One!"
[0567b08] 「須菩提！於意云何？若心生是滅相不？」「世尊！是滅相。」
"Subhuti, what do you think? If a mind arises, is it of the nature of cessation?"
"World-Honored One, it is of the nature of cessation."
[0567b09] 「須菩提！於意云何？是滅相，法當滅不？」「不也，世尊！」
"Subhuti, what do you think? Will this characteristic of cessation itself cease?"
"No, World-Honored One!"
[0567b10] 「須菩提！於意云何？亦如是住如如住？」「不，世尊！亦如是住如如住。」「須菩提！若如是住如如住者，即是常耶？」「不也，世尊！」
"Subhuti, what do you think? Does it abide in suchness as it abides?"
"No, World-Honored One! It abides in suchness as it abides."
"Subhuti, if it abides in suchness as it abides, is it permanent?"
"No, World-Honored One!"
[0567b13] 「須菩提！於意云何？是如甚深不？」「世尊！是如甚深。」
"Subhuti, what do you think? Is this suchness profound?"
"World-Honored One, this suchness is profound."
[0567b14] 「須菩提！於意云何？是如即是心不？」「不也，世尊！」
"Subhuti, what do you think? Is this suchness the mind itself?"
"No, World-Honored One!"
[0567b15] 「須菩提！離如是心不？」「不也，世尊！」
"Subhuti! Is it apart from suchness, this mind?"
"No, World-Honored One!"
[0567b16] 「須菩提！汝見如不？」「不也，世尊！」
"Subhuti! Do you see suchness?"
"No, World-Honored One!"
[0567b17] 「須菩提！於意云何？若人如是行者，是甚深行不？」「世尊！若人如是行者，是為無處所行。何以故？是人不行一切諸行。」
"Subhuti, what do you think? If a person practices in this way, is it a profound practice?"
"World-Honored One, if a person practices in this way, it is a practice without a place of abiding. Why? Because this person does not practice any practices."
[0567b19] 「須菩提！若菩薩行般若波羅蜜，於何處行？」「世尊！於第一義中行。」
"Subhuti! When bodhisattvas practice prajñāpāramitā, where do they practice?"
"World-Honored One! They practice in the ultimate truth."
[0567b21] 「須菩提！於意云何？若菩薩於第一義中行，是人相行不？」「不也，世尊！」
"Subhuti, what do you think? If a bodhisattva practices in the ultimate truth, is this a practice with characteristics?"
"No, World-Honored One!"
[0567b22] 「須菩提！於意云何？是菩薩壞諸相不？」「不也，世尊！」
"Subhuti, what do you think? Does this bodhisattva destroy all characteristics?"
"No, World-Honored One!"
[0567b23] 「須菩提！於意云何？菩薩云何為壞諸相？」「世尊！是菩薩不如是學，我行菩薩道於是身斷諸相。若斷是諸相，未具足佛道，當作聲聞。世尊！是菩薩大方便力，知是諸相過，而不取無相。」
"Subhuti, what do you think? How does a bodhisattva destroy all characteristics?"
"World-Honored One! This bodhisattva does not learn in this way, thinking 'I practice the bodhisattva path to cut off all characteristics in this body.' If one were to cut off all these characteristics before fully realizing the Buddha's path, one would become a śrāvaka. World-Honored One! This bodhisattva, with great skillful means, knows the faults of these characteristics, yet does not grasp at characteristiclessness."
[0567b27] 爾時舍利弗語須菩提：「若菩薩夢中修三解脫門，空、無相、無作，增益般若波羅蜜不？若晝日增益，夢中亦應增益。何以故？佛說晝夜夢中，等無異故。」
At that time, Śāriputra said to Subhuti: "If a bodhisattva cultivates the three doors of liberation - emptiness, characteristiclessness, and wishlessness - in a dream, does it increase their prajñāpāramitā? If it increases during the day, it should also increase in a dream. Why? Because the Buddha said there is no difference between day, night, and dreams."
[0567c01] 「舍利弗！若菩薩修般若波羅蜜，即有般若波羅蜜。是故夢中，亦應增益般若波羅蜜。舍利弗！若人夢中起業，是業有果報不？佛說一切法如夢，不應有果報。若覺分別，應有果報。舍利弗！若人夢中殺生，覺已分別，我殺是快。是業云何？」「須菩提！無緣則無業，無緣思不生。」
"Śāriputra! If a bodhisattva cultivates prajñāpāramitā, then there is prajñāpāramitā. Therefore, in a dream, it should also increase prajñāpāramitā. Śāriputra! If a person creates karma in a dream, does this karma have consequences? The Buddha said all dharmas are like dreams, so there should be no consequences. If one discriminates upon awakening, then there should be consequences. Śāriputra ! If a person kills in a dream, and upon waking thinks, 'It was good that I killed,' what kind of karma is this?"
"Subhuti! Without conditions there is no karma, without conditions thoughts do not arise."
[0567c07] 「如是，舍利弗！無緣則無業，無緣思不生；有緣則有業，有緣則思生。若心行於見聞覺知法中，有心受垢，有心受淨。是故，舍利弗！有因緣起業，非無因緣；有因緣思生，非無因緣。」
"So s it is, Śāriputra! Without conditions there is no karma, without conditions thoughts do not arise; with conditions there is karma, with conditions thoughts arise. If the mind operates within the realm of seeing, hearing, perceiving, and knowing, there will be a mind that receives defilement and a mind that receives purity. Therefore, Śāriputra! Karma arises due to causes and conditions, not without causes and conditions; thoughts arise due to causes and conditions, not without causes and conditions."
[0567c11] 舍利弗問須菩提言：「若菩薩夢中布施，迴向阿耨多羅三藐三菩提，是布施名為迴向不？」「舍利弗！彌勒菩薩，今現在座，佛授阿耨多羅三藐三菩提記，可以問之，彌勒當答。」
Śāriputra asked Subhuti: "If a bodhisattva practices giving in a dream and transfers it to anuttara-samyak-sambodhi, is this giving called transference?"
"Śāriputra! Maitreya Bodhisattva is present here now, having received the prediction of anuttara-samyak-sambodhi from the Buddha. You can ask him, and Maitreya will answer."
[0567c15] 舍利弗即問彌勒菩薩：「須菩提言：『是事彌勒當答。』」彌勒菩薩語舍利弗：「所言彌勒當答者。舍利弗！今以彌勒名字答？若以色答耶？受、想、行、識答耶？若以色空答耶？受、想、行、識空答耶？是色空不能答，受、想、行、識空不能答。舍利弗！我都不見是法能有所答，亦不見答者，及所答人、所用答法、所可答法。我亦不見是法得受阿耨多羅三藐三菩提記。」
Śāriputra then asked Maitreya Bodhisattva: "Subhuti said, 'Maitreya should answer this.'" Maitreya Bodhisattva said to Śāriputra : "Regarding the statement that Maitreya should answer. Śāriputra! Should I answer with the name Maitreya? Should I answer with form? Or with feeling, perception, conditioning, or consciousness? Should I answer with the emptiness of form? Or with the emptiness of feeling, perception, conditioning, or consciousness? The emptiness of form cannot answer, the emptiness of feeling, perception, conditioning, and consciousness cannot answer. Śāriputra! I do not see any dharma that can answer, nor do I see an answerer, a person being answered, a dharma used to answer, or a dharma that can be answered. I also do not see any dharma that receives the prediction of anuttara-samyak-sambodhi."
[0567c23] 舍利弗語彌勒菩薩：「如所說法，證此法不？」彌勒言：「我不隨所說法證得。」
Śāriputra said to Maitreya Bodhisattva: "As for the dharma you have spoken, have you realized this dharma?"
Maitreya said: "I do not realize according to the dharma that has been spoken."
[0567c24] 舍利弗作是念：「彌勒菩薩智惠甚深，長夜行般若波羅蜜故。」
Śāriputra thought: "Maitreya Bodhisattva's wisdom is very profound, because he has practiced prajñāpāramitā for a long time."
[0567c26] 爾時佛知舍利弗心所念，語舍利弗言：「於意云何？汝見是法，以是法得阿羅漢不？」「不也，世尊！」
At that time, the Buddha knew what Śāriputra was thinking in his mind and said to Śāriputra: "What do you think? Do you see this dharma, and by this dharma attain Arhatship?"
"No, World-Honored One!"
[0567c28] 「舍利弗！菩薩亦如是行般若波羅蜜，有方便故，不作是念：『是法受阿耨多羅三藐三菩提記。已受記，今受記，當受記。』若菩薩如是行，即是行般若波羅蜜，不畏不得阿耨多羅三藐三菩提。我勤行精進，必當得阿耨多羅三藐三菩提。舍利弗！菩薩應常不驚不怖。若在惡獸之中，不應驚怖。何以故？菩薩應作是念：『我今若為惡獸所噉，我當施與。願以具足檀波羅蜜，當近阿耨多羅三藐三菩提。我當如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無一切畜生道。』若菩薩在怨賊中，不應驚怖。何以故？菩薩法不應惜身命，作是念：『若有奪我命者，是中不應生瞋恚。願以具足羼提波羅蜜，當近阿耨多羅三藐三菩提。我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無有怨賊，及諸寇惡。』若菩薩在無水處，不應驚怖，作是念：『我應為一切眾生說法除渴。』若我渴乏命終，應作是念：『是眾生無福德故，在此無水之處。我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無水之處，亦令眾生勤行精進，修諸福德。世界之中，自然而有八功德水。』
"Śāriputra! Bodhisattvas also practice prajñāpāramitā in this way. Because of their skillful means, they do not think: 'This dharma receives the prediction of anuttara-samyak-sambodhi. It has received the prediction, is receiving the prediction, or will receive the prediction.' If bodhisattvas practice like this, they are practicing prajñāpāramitā, not fearing that they will not attain anuttara-samyak-sambodhi. 'I will diligently practice with vigor and certainly attain anuttara-samyak-sambodhi.'
Śāriputra! Bodhisattvas should always be without fear or terror. If they are among fierce beasts, they should not be afraid. Why? Bodhisattvas should think: 'If I am now devoured by fierce beasts, I will give myself to them. I wish to perfect the pāramitā of giving and approach anuttara-samyak-sambodhi. I will practice diligently with vigor like this and attain anuttara-samyak-sambodhi. At that time, in the world, there will be no animal realms.'
If bodhisattvas are among enemies and thieves, they should not be afraid. Why? It is not the way of bodhisattvas to cherish their bodies and lives. They should think: 'If there are those who take my life, I should not give rise to anger towards them. I wish to perfect the pāramitā of patience and approach anuttara-samyak-sambodhi. I should practice diligently with vigor like this and attain anuttara-samyak-sambodhi. At that time, in the world, there will be no enemies, thieves, or evildoers.'
If bodhisattvas are in a place without water, they should not be afraid. They should think: 'I should expound the Dharma for all sentient beings to quench their thirst.' If I die of thirst, I should think: 'It is because these beings lack merit that they are in this place without water. I should practice diligently with vigor like this and attain anuttara-samyak-sambodhi. At that time, in the world, there will be no places without water, and I will also cause beings to practice diligently with vigor and cultivate all kinds of merit. In the world, there will naturally be water with eight meritorious qualities.'
[0568a20] 「復次，舍利弗！若菩薩在飢饉之中，不應驚怖，作是念：『我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，無有如是飢饉之患，具足快樂，隨意所須，應念即至。如忉利天上，所念皆得。』若菩薩如是不驚不怖，當知是菩薩，能得阿耨多羅三藐三菩提。
"Furthermore, Śāriputra! If a bodhisattva is in a time of famine, they should not be afraid. They should think: 'I should practice diligently with vigor like this and attain anuttara-samyak-sambodhi. At that time, in the world, there will be no such calamity of famine. There will be complete happiness, and whatever one wishes for will immediately appear, just as in the Heaven of the Thirty-Three, where all thoughts are fulfilled.' If a bodhisattva is unafraid and unterrified like this, know that this bodhisattva is capable of attaining anuttara-samyak-sambodhi."
[0568a26] 「復次，舍利弗！若菩薩在疾疫處，不應驚怖。何以故？是中無法可病故，我應如是勤行精進，得阿耨多羅三藐三菩提。時世界之中，一切眾生，無有三病，我當勤行精進，隨諸佛所行。
"Furthermore, Śāriputra! If a bodhisattva is in a place of epidemic, they should not be afraid. Why? Because there is no dharma that can be sick. I should practice diligently with vigor like this and attain anuttara-samyak-sambodhi. At that time, in the world, all sentient beings will be free from the three illnesses. I will practice diligently with vigor, following the practices of all Buddhas."
[0568b01] 「復次，舍利弗！菩薩若念阿耨多羅三藐三菩提，久乃可得，不應驚怖。何以故？世界前際已來，如一念頃，不應生久遠想，不應念前際是久遠。前際雖為久遠，而與一念相應。如是，舍利弗！若菩薩久乃得阿耨多羅三藐三菩提，不應驚怖退沒。」
"Furthermore, Śāriputra! If a bodhisattva thinks that anuttara-samyak-sambodhi takes a long time to attain, they should not be afraid. Why? Since the beginning of the world, it has been like a single thought-moment. One should not generate the idea of a long time, one should not think of the beginning as being long ago. Although the beginning was long ago, it is associated with a single thought-moment. Thus, Śāriputra! If it takes a bodhisattva a long time to attain anuttara-samyak-sambodhi, they should not be afraid or discouraged."