摩訶般若波羅蜜恒伽提婆品第十八
[0568b08] 爾時會中有一女人，字恒伽提婆，從座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！我於是事不驚不怖。我於來世，亦為眾生演說斯要。」即持金華散佛，當佛頂上，虛空中住。
At that time, there was a woman in the assembly named Gaṅgādevī. She rose from her seat, bared her right shoulder, knelt on her right knee, joined her palms towards the Buddha, and said to the Buddha: "World-Honored One! I am not afraid or terrified of this matter. In future lives, I will also expound this essential teaching for sentient beings." She then took golden flowers and scattered them over the Buddha. The flowers remained suspended in the air above the Buddha's head.
[0568b12] 時佛微笑。阿難從座起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！何因何緣而發微笑？諸佛常法，不以無因緣而笑。」
At that time, the Buddha smiled. Ānanda rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: "World-Honored One! For what cause and reason did you smile? It is the constant Dharma of all Buddhas that they do not smile without cause and condition."
[0568b14] 佛告阿難：「是恒伽提婆女人，當於來世星宿劫中，而得成佛，號曰金花。今轉女身，得為男子，生阿閦佛土。於彼佛所，常修梵行。命終之後，從一佛土，至一佛土，常修梵行，乃至得阿耨多羅三藐三菩提，不離諸佛。譬如轉輪聖王，從一觀至一觀，從生至終，足不蹈地。阿難！此女亦如是。從一佛土至一佛土，常修梵行，乃至得阿耨多羅三藐三菩提，常不離佛。」
he Buddha told Ānanda: "This woman, Gaṅgādevī, will attain Buddhahood in the future Star Constellation Kalpa and will be called Golden Flower Buddha. Now she will transform her female body and be reborn as a male in the land of Akshobhya Buddha. There, she will constantly practice pure conduct. After her life ends, she will go from one Buddha land to another, always practicing pure conduct, until she attains anuttara-samyak-sambodhi, never being apart from the Buddhas. It is like a wheel-turning sage king who goes from one pavilion to another, never touching the ground from birth to death. Ānanda! This woman is also like this. She will go from one Buddha land to another, always practicing pure conduct, until she attains anuttara-samyak-sambodhi, never being apart from the Buddhas."
[0568b22] 阿難作是念：「爾時菩薩眾會，如諸佛會。」佛即知阿難心所念，告阿難言：「如是，如是！當知爾時菩薩眾會，如諸佛會。阿難！是金花佛，聲聞入涅槃者，無量無邊，不可計數。其世界中，無諸惡獸怨賊之難，亦無飢饉疾病之患。阿難！是金花佛得阿耨多羅三藐三菩提時，無如是等怖畏之難。」
Ānanda thought: "At that time, the assembly of bodhisattvas will be like the assembly of Buddhas." The Buddha, knowing Ānanda's thoughts, said to him: "So it is, so it is! Know that at that time, the assembly of bodhisattvas will be like the assembly of Buddhas. Ānanda! The śrāvakas of this Golden Flower Buddha who enter nirvana will be immeasurable, boundless, and incalculable. In that world, there will be no dangers from evil beasts or enemies, nor will there be calamities of famine or disease. Ānanda! When this Golden Flower Buddha attains anuttara-samyak-sambodhi, there will be no such fearful difficulties."
[0568b29] 阿難白佛言：「世尊！是女人於何處初種阿耨多羅三藐三菩提善根？」「阿難！是女人於燃燈佛所初種善根。以是善根，迴向阿耨多羅三藐三菩提。亦持金華散燃燈佛，求阿耨多羅三藐三菩提。阿難！爾時我以五莖華散燃燈佛，求阿耨多羅三藐三菩提。燃燈佛知我善根淳淑，即授我阿耨多羅三藐三菩提記。時此女人聞我受記，即發願言：『我亦如是，於未來世，當得受記。』如今是人得受阿耨多羅三藐三菩提記。阿難！是人於燃燈佛所初種善根，發阿耨多羅三藐三菩提心。」
Ānanda said to the Buddha: "World-Honored One! Where did this woman first plant the roots of goodness for anuttara-samyak-sambodhi?"
"Ānanda! This woman first planted roots of goodness with Dīpankara Buddha. With these roots of goodness, she dedicated them to anuttara-samyak-sambodhi. She also scattered golden flowers over Dīpankara Buddha, seeking anuttara-samyak-sambodhi. Ānanda! At that time, I scattered five stalks of flowers over Dīpankara Buddha, seeking anuttara-samyak-sambodhi. Dīpankara Buddha, knowing my roots of goodness were pure, immediately gave me the prediction of anuttara-samyak-sambodhi. At that time, when this woman heard me receive the prediction, she immediately made a vow, saying: 'I too shall receive such a prediction in a future life.' Now this person has received the prediction of anuttara-samyak-sambodhi. Ānanda! This person first planted roots of goodness with Dīpankara Buddha and aroused the mind of anuttara-samyak-sambodhi."
[0568c10] 阿難白佛言：「世尊！是人則為久習阿耨多羅三藐三菩提行？」佛言：「如是！阿難！是人久習阿耨多羅三藐三菩提行。」
Ānanda said to the Buddha: "World-Honored One! Has this person long practiced the path of anuttara-samyak-sambodhi?"
The Buddha said: "Thus it is, Ānanda! This person has long practiced the path of anuttara-samyak-sambodhi."
[0568c13] 爾時須菩提白佛言：「世尊！若菩薩欲行般若波羅蜜，云何應習空？云何應入空三昧？」佛告須菩提：「菩薩行般若波羅蜜，應觀色空，應觀受、想、行、識空。應以不散心，觀法無所見，亦無所證。」
At that time, Subhuti said to the Buddha: "World-Honored One! If a bodhisattva wishes to practice the prajñāpāramitā, how should they practice emptiness? How should they enter the samadhi of emptiness?"
The Buddha told Subhuti: "A bodhisattva practicing the prajñāpāramitā should contemplate the emptiness of form, and should contemplate the emptiness of feeling, perception, mental formations, and consciousness. With an undistracted mind, they should observe dharmas as having nothing to be seen and nothing to be attained."
[Begin CH 20 in Sanskrit]
[0568c17] 須菩提言：「世尊！如佛所說菩薩不應證空。云何菩薩入空三昧而不證空？」
Subhuti said: "World-Honored One! As the Buddha has said, bodhisattvas should not realize emptiness. How can bodhisattvas enter the samadhi of emptiness without realizing emptiness?"
[0568c19] 「須菩提！若菩薩具足觀空，本已生心，但觀空，而不證空，我當學空。今是學時，非是證時，不深攝心繫於緣中。爾時菩薩不退助道法，亦不盡漏。何以故？是菩薩有大智慧深善根故，能作是念：『今是學時，非是證時，我為得般若波羅蜜故。』
"Subhuti! If a bodhisattva fully contemplates emptiness, having already given rise to the mind [of enlightenment], they should only observe emptiness without realizing it, [thinking] 'I should learn emptiness.' Now is the time for learning, not the time for realization. They should not deeply focus their mind on conditions. At that time, the bodhisattva does not regress from the dharmas that aid the path, nor do they exhaust their defilements. Why? Because this bodhisattva has great wisdom and deep roots of goodness, they are able to think: 'Now is the time for learning, not the time for realization, for the sake of attaining prajñāpāramitā.'"
[0568c24] 「須菩提！譬如人，勇健多力，難可傾動；容儀端正，人所愛敬；善解兵法，器仗精銳，六十四能，皆悉具足；於餘伎術，無不鍊解，為人愛念。凡有所作，皆得成辦。以是利故，多所饒益，眾咸宗敬，倍復歡喜。是人有小因緣，扶侍父母，携將妻子，經過險道艱難之處，安隱勸喻父母妻子，令無恐怖。作是言：『此路雖險，多有怨賊，必得安隱，無他躓頓。』其人智力成就，前無敵故，能令父母妻子，免此眾難，得到城邑聚落村舍，無所傷失，心大歡喜。於諸怨賊，不生惡心。何以故？是人一切伎術，無不鍊解。於險道中，化作人眾，多於怨賊。又所執持，器仗精銳。彼諸怨賊，皆自退散。是故此人，敢能，自必安隱無患。如是，如是！須菩提！菩薩緣一切眾生，繫心慈三昧，過諸結使，及助結使法，過諸魔及助魔者，過聲聞、辟支佛地，住空三昧而不盡漏。
"Subhuti! It is like a person who is brave, strong, and unshakable; handsome and respected by people; skilled in military strategy, with sharp weapons and mastery of the sixty-four arts; proficient in all other skills, and beloved by people. Whatever they do, they accomplish. Because of these benefits, they bring great advantage to many, and all respect and rejoice in them. This person, for a small reason, supports their parents and brings along their wife and children, passing through dangerous and difficult places. They safely encourage and comfort their parents, wife, and children, telling them not to be afraid. They say: 'Although this road is dangerous and there are many enemies and bandits, we will surely arrive safely without stumbling.'
This person, with their wisdom and strength accomplished, having no enemies before them, is able to lead their parents, wife, and children safely through these many difficulties, arriving at cities, towns, and villages without harm, their hearts greatly rejoicing. They harbor no ill will towards the enemies and bandits. Why? Because this person is skilled in all arts. On the dangerous road, they create an illusion of many people, outnumbering the enemies and bandits. Moreover, they wield sharp weapons. Those enemies and bandits all retreat on their own. Therefore, this person is brave and capable, and will surely be safe and free from harm.
Thus it is, Subhuti! Bodhisattvas, with all sentient beings as their object, fix their minds on the samadhi of loving-kindness, surpassing all fetters and auxiliary fetters, surpassing all Māras and those who assist Māras, surpassing the levels of śrāvakas and pratyekabuddhas, abiding in the samadhi of emptiness without exhausting their defilements."
[0569a11] 「須菩提！爾時菩薩行空解脫門，而不證無相，亦不墮有相。譬如鳥飛虛空，而不墮落；行於虛空，而不住空。須菩提！菩薩亦如是。若行空學空，行無相，學無相；行無作，學無作。未具足諸佛法，而不墮空無相無作。譬如工射之人，善於射法，仰射虛空，箭箭相拄，隨意久近，能令不墮。如是，須菩提！菩薩行般若波羅蜜，方便所護故，不證第一實際，為欲成就阿耨多羅三藐三菩提善根故，成就阿耨多羅三藐三菩提時，乃證第一實際。是故，須菩提！菩薩行般若波羅蜜，應如是思惟：諸法實相，而不取證。」
"Subhuti! At that time, the bodhisattva practices the gate of emptiness liberation, yet does not realize characteristiclessness, nor does he fall into signs. It is like a bird flying in the sky without falling; moving through the sky without abiding in it. Subhuti! The bodhisattva is also like this. If he practices emptiness, he learns emptiness; if he practices signlessness, he learns signlessness; if he practices wishlessness, he learns wishlessness. Without having perfected all the Buddha dharmas, he does not fall into emptiness, signlessness, or wishlessness. It is like a skilled archer who can shoot arrows into the sky, each arrow supporting the next, keeping them aloft as long as he wishes. Thus, Subhuti! The bodhisattva practicing prajñāpāramitā, protected by skillful means, does not realize the ultimate reality. For the sake of accomplishing the roots of goodness for anuttara-samyak-sambodhi, only when accomplishing anuttara-samyak-sambodhi does he realize the ultimate reality. Therefore, Subhuti! The bodhisattva practicing prajñāpāramitā should contemplate thus: the true nature of all dharmas, yet without grasping realization."
[0569a22] 須菩提白佛言：「世尊！菩薩所為甚難，最為希有。能如是學，亦不取證。」
Subhuti said to the Buddha: "World-Honored One! What the bodhisattvas do is extremely difficult and most rare. They are able to learn in this way, yet do not grasp realization."
[0569a24] 佛告須菩提：「是菩薩不捨一切眾生故，發如是大願。須菩提！若菩薩生如是心：『我不應捨一切眾生，應當度之。』即入空三昧解脫門，無相、無作三昧解脫門。是時菩薩不中道證實際。何以故？是菩薩為方便所護故。
The Buddha told Subhuti: "It is because this bodhisattva does not abandon all sentient beings that they make such a great vow. Subhuti! If a bodhisattva gives rise to this thought: 'I should not abandon all sentient beings, I should liberate them,' they then enter the gate of emptiness samadhi liberation, the gates of signlessness and wishlessness samadhi liberation. At this time, the bodhisattva does not realize the ultimate reality midway. Why? Because this bodhisattva is protected by skillful means."
[0569a28] 「復次，須菩提！菩薩若欲入如是深定，所謂空三昧解脫門，無相、無作三昧解脫門，是菩薩先應作是念：『眾生長夜著眾生相，著有所得，我得阿耨多羅三藐三菩提，當斷是諸見，而為說法。』即入空三昧解脫門。是菩薩以是心，及先方便力故，不中道證實際，亦不失慈悲喜捨三昧。何以故？是菩薩成就方便力故，倍復增長善法，諸根通利，亦得增益菩薩諸力諸覺。
"Furthermore, Subhuti! If a bodhisattva wishes to enter such deep concentration, namely the gates of emptiness samadhi liberation, signlessness and wishlessness samadhi liberation, this bodhisattva should first think: 'Sentient beings have long been attached to the notion of sentient beings, attached to attainment. When I attain anuttara-samyak-sambodhi, I should cut off these views and expound the Dharma for them.' Then they enter the gate of emptiness samadhi liberation. This bodhisattva, with this mind and the power of previous skillful means, does not realize the ultimate reality midway, nor does he lose the samadhi of loving-kindness, compassion, joy, and equanimity. Why? Because this bodhisattva has accomplished the power of skillful means, they increasingly cultivate good dharmas, their faculties become sharp, and they also increase the powers and enlightenment factors of a bodhisattva."
[0569b07] 「復次，須菩提！菩薩作是念：『眾生長夜行於我相，我得阿耨多羅三藐三菩提，當斷是相，而為說法。』即入無相三昧解脫門。是菩薩以是心，及先方便力故，不中道證實際，亦不失慈悲喜捨三昧。何以故？是菩薩成就方便力故，倍復增長諸善法，善根通利，亦得增益菩薩諸力諸覺。
"Furthermore, Subhuti! The bodhisattva thinks: 'Sentient beings have long been attached to the notion of self. When I attain anuttara-samyak-sambodhi, I should cut off this notion and expound the Dharma for them.' Then they enter the gate of signlessness samadhi liberation. This bodhisattva, with this mind and the power of previous skillful means, does not realize the ultimate reality midway, nor does he lose the samadhi of loving-kindness, compassion, joy, and equanimity. Why? Because this bodhisattva has accomplished the power of skillful means, they increasingly cultivate good dharmas, their roots of goodness become sharp, and they also increase the powers and enlightenment factors of a bodhisattva."
[0569b14] 「復次，須菩提！菩薩作是念：『眾生長夜行常想、樂想、淨想、我想。以是想有所作，我得阿耨多羅三藐三菩提，斷是常想、樂想、淨想、我想，而為說法：是法無常非是常，是苦非樂，不淨非淨，無我非我。』以是心及先方便力，雖未得佛三昧，未具足佛法，未證阿耨多羅三藐三菩提，而能入無作三昧解脫門，不中道證實際。
"Furthermore, Subhuti! The bodhisattva thinks: 'Sentient beings have long held notions of permanence, pleasure, purity, and self. Based on these notions, they act. When I attain anuttara-samyak-sambodhi, I will cut off these notions of permanence, pleasure, purity, and self, and expound the Dharma for them: These dharmas are impermanent, not permanent; suffering, not pleasure; impure, not pure; non-self, not self.' With this mind and the power of previous skillful means, although they have not yet attained the Buddha's samadhi, have not yet perfected the Buddha's dharmas, and have not yet realized anuttara-samyak-sambodhi, they are able to enter the gate of wishlessness samadhi liberation without realizing the ultimate reality midway."
[0569b21] 「復次，須菩提！菩薩作如是念：『眾生長夜行有所得，今亦行有所得；先行有相，今亦行有相；先行顛倒，今亦行顛倒；先行和合相，今亦行和合相；先行虛妄相，今亦行虛妄相；先行邪見，今亦行邪見。我當勤行精進，得阿耨多羅三藐三菩提，為斷眾生如是諸相，而為說法，除此諸過。』須菩提！菩薩如是念一切眾生，是以心及先方便力故，觀深法相若空、若無相，無作無起，無生無所有。須菩提！菩薩成就如是智慧，若住三界，若墮作起法者，無有是處。
"Furthermore, Subhuti! The bodhisattva thinks: 'Sentient beings have long practiced attainment, and they still practice attainment now; they previously practiced signs, and they still practice signs now; they previously practiced delusion, and they still practice delusion now; they previously practiced the notion of combination, and they still practice the notion of combination now; they previously practiced false notions, and they still practice false notions now; they previously practiced wrong views, and they still practice wrong views now. I should diligently practice and attain anuttara-samyak-sambodhi in order to cut off these notions of sentient beings, expound the Dharma for them, and eliminate these faults.'
Subhuti! When bodhisattvas contemplate all sentient beings in this way, with this mind and the power of previous skillful means, they observe the profound characteristics of dharmas as empty, signless, non-acting, non-arising, unborn, and non-existent. Subhuti! When bodhisattvas accomplish such wisdom, it is impossible for them to abide in the three realms or fall into conditioned dharmas."
[0569c02] 「復次，須菩提！菩薩欲得阿耨多羅三藐三菩提，應問餘菩薩，於是諸法，應云何學？云何生？心入空，不證空；入無相、無作、無起、無生，無所有，不證無所有，而能修習般若波羅蜜。菩薩若如是答，但應念空，念無相無作，無起無生，無所有。不教先心，不說先心，當知是菩薩於過去佛，未得受阿耨多羅三藐三菩提記，未住阿毘跋致地。何以故？是菩薩不能說阿毘跋致菩薩不共相，不能正示正答。當知是菩薩，未到阿毘跋致地。」
"Furthermore, Subhuti! If a bodhisattva wishes to attain anuttara-samyak-sambodhi, they should ask other bodhisattvas: 'How should one learn these dharmas? How do they arise? How does the mind enter emptiness without realizing emptiness; enter signlessness, non-action, non-arising, non-birth, and non-existence without realizing non-existence, while being able to cultivate prajñāpāramitā?' If a bodhisattva answers like this, saying only to contemplate emptiness, signlessness, non-action, non-arising, non-birth, and non-existence, without teaching about the initial mind or speaking of the initial mind, then know that this bodhisattva has not yet received the prediction of anuttara-samyak-sambodhi from past Buddhas and has not yet reached the stage of avaivartika. Why? Because this bodhisattva cannot explain the unique characteristics of a avaivartika bodhisattva and cannot correctly demonstrate or answer. Know that this bodhisattva has not yet reached the stage of avaivartika."
[0569c11] 「世尊！云何知是阿毘跋致？」「須菩提！若菩薩，若聞若不聞，能如是正答，當知是為阿毘跋致。」
"World-Honored One! How can one know if someone is a avaivartika bodhisattva?"
"Subhuti! If a bodhisattva, whether they have heard or not heard, can answer correctly like this, know that they are a avaivartika bodhisattva."
[0569c13] 「世尊！以是因緣故，眾生多行菩提，少能如是正答者。」「須菩提！少有菩薩能得阿毘跋致記者。若得受記，則能如是正答。當知是菩薩，善根明淨；當知是菩薩，一切世間、天、人、阿修羅，所不能及。」
"World-Honored One! For this reason, many beings practice the path of enlightenment, but few can answer correctly like this."
"Subhuti! Few bodhisattvas can receive the prediction of avaivartika. If they have received the prediction, they can answer correctly like this. Know that such a bodhisattva has pure and bright roots of goodness; know that such a bodhisattva cannot be surpassed by all worldly beings, including gods, humans, and asuras."