摩訶般若波羅蜜無慳煩惱品第二十二
[0574b22] 佛告須菩提：「若菩薩如是學般若波羅蜜，則不生煩惱心，不生慳心，不生破戒心，不生瞋惱心，不生懈怠心，不生散亂心，不生愚癡心。須菩提！菩薩如是學，皆攝諸波羅蜜。須菩提！譬如六十二見，皆攝在身見中。須菩提！菩薩學般若波羅蜜時，皆攝諸波羅蜜。譬如人死，命根滅故，諸根皆滅。如是，須菩提！菩薩學般若波羅蜜，皆攝諸波羅蜜。是故，須菩提！菩薩若欲攝諸波羅蜜，當學般若波羅蜜。須菩提！菩薩學般若波羅蜜，即於一切眾生中最為上首。須菩提！於意云何？三千大千世界眾生寧為多不？」「世尊！閻浮提眾生尚多，何況三千大千世界？」
The Buddha told Subhuti: "If a bodhisattva studies prajñāpāramitā in this way, they will not give rise to a mind of afflictions, not give rise to a mind of stinginess, not give rise to a mind of breaking precepts, not give rise to a mind of anger and vexation, not give rise to a mind of laziness, not give rise to a mind of distraction, not give rise to a mind of foolishness. Subhuti! When a bodhisattva studies like this, they encompass all pāramitās.
Subhuti! It is like how the sixty-two views are all encompassed within the view of self. Subhuti! When a bodhisattva studies prajñāpāramitā, they encompass all pāramitās. It is like when a person dies, because the life faculty ceases, all faculties cease. In the same way, Subhuti! When a bodhisattva studies prajñāpāramitā, they encompass all pāramitās. Therefore, Subhuti! If a bodhisattva wishes to encompass all pāramitās, they should study prajñāpāramitā.
Subhuti! A bodhisattva who studies prajñāpāramitā becomes foremost among all sentient beings. Subhuti! What do you think? Are the sentient beings in the three thousand great thousand world systems numerous?"
"World-Honored One! Even the sentient beings in Jambudvīpa are numerous, how much more so in the three thousand great thousand world systems?"
[0574c05] 「須菩提是眾生皆為菩薩。若有一人，盡形壽供養衣服飲食臥具醫藥，須菩提！於意云何？是人以是因緣得福多不？」「甚多，甚多！世尊！」
"Subhuti, suppose all these beings were bodhisattvas. If one person were to provide them with clothing, food, bedding, and medicine for their entire life, Subhuti, what do you think? Would this person obtain great merit for this reason?"
"Very much, very much, World-Honored One!"
[0574c08] 「須菩提！若有菩薩如彈指頃，修習般若波羅蜜，福勝於彼。如是，須菩提！般若波羅蜜大利益諸菩薩，能助阿耨多羅三藐三菩提。是故，須菩提！若菩薩欲得阿耨多羅三藐三菩提，欲於一切眾生中為無上者，欲為一切眾生作救護，欲得具足佛法，欲得佛所行處，欲得佛所遊戲，欲得佛師子吼，欲得三千大千世界、大會講法，當學般若波羅蜜。須菩提！我不見菩薩學般若波羅蜜，不得如是具足之利。」
"Subhuti! If a bodhisattva practices prajñāpāramitā for even a moment as brief as a finger snap, their merit surpasses that. Thus, Subhuti! Prajñāpāramitā greatly benefits all bodhisattvas and can assist in attaining anuttara-samyak-sambodhi. Therefore, Subhuti! If a bodhisattva wishes to attain anuttara-samyak-sambodhi, wishes to be supreme among all sentient beings, wishes to be a savior for all sentient beings, wishes to fully attain the Buddha's dharma, wishes to reach where the Buddha treads, wishes to attain the Buddha's playful samadhi, wishes to attain the Buddha's lion's roar, wishes to expound the Dharma in great assemblies throughout the three thousand great thousand world systems, they should study prajñāpāramitā. Subhuti! I do not see any bodhisattva who studies prajñāpāramitā and does not obtain such complete benefits."
[0574c17] 「世尊！是菩薩亦得具足聲聞利耶？」「須菩提！菩薩亦學具足聲聞利，但不願住聲聞法中，欲具足諸功德必皆能知，但不於中住，作是念：『我亦當說是聲聞功德，教化眾生。』若菩薩如是學者，能為一切世間天、人、阿修羅作福田，於聲聞、辟支佛福田為最殊勝。菩薩如是學者，得近薩婆若，不捨般若波羅蜜，不離般若波羅蜜。菩薩如是行般若波羅蜜，名為不退於薩婆若，遠聲聞、辟支佛地，近阿耨多羅三藐三菩提。是菩薩，若作是念：『此是般若波羅蜜，是某般若波羅蜜，當得薩婆若。』如是亦分別，即不行般若波羅蜜。若菩薩不分別般若波羅蜜，不見般若波羅蜜，不言此是般若波羅蜜，是某般若波羅蜜，當得薩婆若。如是亦不見不聞，不覺不知，即行般若波羅蜜。」
"World-Honored One! Does this bodhisattva also fully attain the benefits of śrāvakas?"
"Subhuti! Bodhisattvas also study to fully attain the benefits of śrāvakas, but they do not wish to dwell in the dharma of śrāvakas. They wish to fully know all merits, but do not dwell in them, thinking: 'I should also explain these śrāvaka merits to teach sentient beings.' If a bodhisattva studies in this way, they can become a field of merit for all worldly gods, humans, and asuras, and be supreme among the fields of merit of śrāvakas and pratyekabuddhas.
A bodhisattva who studies in this way approaches sarvajñā (all-knowing wisdom), does not abandon prajñāpāramitā, and does not depart from prajñāpāramitā. When a bodhisattva practices prajñāpāramitā in this way, it is called not retreating from sarvajñā, being far from the level of śrāvakas and pratyekabuddhas, and approaching anuttara-samyak-sambodhi.
If this bodhisattva thinks: 'This is prajñāpāramitā, this is a certain prajñāpāramitā, I will attain sarvajñā,' this is also discrimination and is not practicing prajñāpāramitā. If a bodhisattva does not discriminate prajñāpāramitā, does not see prajñāpāramitā, does not say 'This is prajñāpāramitā, this is a certain prajñāpāramitā, I will attain sarvajñā,' and also does not see, hear, perceive, or know in this way, then they are practicing prajñāpāramitā."
[0575a03] 爾時釋提桓因作是念：「是菩薩行般若波羅蜜，尚勝一切眾生，何況得阿耨多羅三藐三菩提。若人樂聞般若，是人為得大利，壽命中最，何況能發阿耨多羅三藐三菩提心。是人則為世間之所貪慕，是人當得調御眾生。」
At that time, Śakra Devānām Indra thought: "This bodhisattva practicing prajñāpāramitā already surpasses all sentient beings, how much more so when they attain anuttara-samyak-sambodhi. If a person delights in hearing about prajñā, this person obtains great benefit, the highest in life, how much more so if they can arouse the mind of anuttara-samyak-sambodhi. Such a person becomes the object of admiration in the world, and this person will be able to tame sentient beings."
[0575a08] 爾時釋提桓因化作曼陀羅華滿掬，散佛上，作是言：「世尊！若有人發阿耨多羅三藐三菩提心者，願令具足佛法，具足薩婆若，具足自然法，具足無漏法。世尊！我乃至不生一念，欲使發阿耨多羅三藐三菩提心者，有退轉。世尊！我見生死之中，有諸苦惱，不生一念，欲使菩薩有退轉者，我亦為阿耨多羅三藐三菩提，當勤行精進。何以故？是人等，能發如是心，則大利益一切世間。我自得度，當度未度者。我自得脫，當脫未脫者。我自得安，當安未安者。我自滅度，當度未滅度者。世尊！若人於初發心菩薩隨喜，若於行六波羅蜜，若於阿毘跋致，若於一生補處隨喜，是人為得幾所福德？」
At that time, Śakra Devānām Indra magically created a handful of mandārava flowers and scattered them over the Buddha, saying: "World-Honored One! If someone arouses the mind of anuttara-samyak-sambodhi, may they fully attain the Buddha's dharma, fully attain sarvajñā (all-knowing wisdom), fully attain the self-existent dharma, fully attain the undefiled dharma. World-Honored One! I do not even give rise to a single thought wishing for those who have aroused the mind of anuttara-samyak-sambodhi to regress. World-Honored One! Seeing the various sufferings in birth and death, I do not give rise to a single thought wishing for bodhisattvas to regress. I too, for the sake of anuttara-samyak-sambodhi, should diligently practice with vigor.
Why? Because these people who can arouse such a mind greatly benefit all the world. I myself have been liberated, so I should liberate those who are not yet liberated. I myself have been freed, so I should free those who are not yet freed. I myself have attained peace, so I should bring peace to those who have not yet attained it. I myself have attained nirvana, so I should lead those who have not yet attained nirvana to attain it.
World-Honored One! If a person rejoices in a bodhisattva who has just aroused the initial mind, or in one who practices the six pāramitās, or in one who has reached the stage of non-retrogression, or in one who is in their final rebirth before Buddhahood, how much merit does this person obtain?"
[0575a21] 「憍尸迦！須彌山王，尚可稱量，是人隨喜福德，不可稱量。憍尸迦！三千大千世界尚可稱量，是人隨喜福德，不可稱量。
"Kauśika! Even Mount Sumeru, the king of mountains, can be measured, but the merit of this person's rejoicing cannot be measured. Kauśika! Even the three thousand great thousand world systems can be measured, but the merit of this person's rejoicing cannot be measured."」
[0575a24] 釋提桓因白佛言：「世尊！若人不能於是諸心隨喜者，則為魔之所著，當知是為魔之眷屬。不能於是諸心隨喜者，當知是人於魔天命終，來生此間。何以故？是諸心皆能破諸魔事。是人隨喜福德，應迴向阿耨多羅三藐三菩提。若人發阿耨多羅三藐三菩提心者，則為不捨佛，不捨法，不捨僧。以是故，應於是諸心而生隨喜。」
Śakra Devānām Indra said to the Buddha: "World-Honored One! If a person cannot rejoice in these minds, they are possessed by Māra, and should be known as Māra's followers. Those who cannot rejoice in these minds should be known to have died in Māra's heaven and been reborn here. Why? Because all these minds can destroy Māra's works. The merit of this person's rejoicing should be dedicated to anuttara-samyak-sambodhi. If a person arouses the mind of anuttara-samyak-sambodhi, they do not abandon the Buddha, do not abandon the Dharma, do not abandon the Sangha. For this reason, one should rejoice in these minds."
[0575b02] 「如是，如是！憍尸迦！若人於是諸心隨喜，當知是人疾得值佛。是人以是隨喜福德善根故，在所生處，常得供養恭敬，尊重讚歎，不聞諸惡音聲，亦不墮於諸惡道中，常生天上。何以故？是人隨喜，為欲利益無量無邊眾生故。是隨喜心，漸漸增長，能至阿耨多羅三藐三菩提。是人得阿耨多羅三藐三菩提時，當滅度無量眾生。憍尸迦！以是因緣，當知是人，於是諸心隨喜者，即是利益無量無邊眾生善根故隨喜。」
"Thus it is, thus it is! Kauśika! If a person rejoices in these minds, know that this person will quickly meet a Buddha. Because of the roots of merit from this rejoicing, wherever this person is born, they will always receive offerings, respect, honor, and praise, will not hear evil sounds, will not fall into evil paths, and will always be born in the heavens. Why? Because this person rejoices in order to benefit immeasurable and boundless sentient beings. This mind of rejoicing gradually increases and can reach anuttara-samyak-sambodhi. When this person attains anuttara-samyak-sambodhi, they will liberate immeasurable sentient beings.
Kauśika! For these reasons, know that this person who rejoices in these minds is rejoicing for the sake of benefiting the roots of goodness of immeasurable and boundless sentient beings."
[0575b11] 須菩提白佛言：「世尊！是心如幻，云何能得阿耨多羅三藐三菩提？」
Subhuti said to the Buddha: "World-Honored One! If this mind is like an illusion, how can it attain anuttara-samyak-sambodhi?"
[0575b13] 「須菩提！於意云何？汝見是人心如幻不？」「不也，世尊！我不見是心如幻。」
"Subhuti! What do you think? Do you see this person's mind as illusory?"
"No, World-Honored One! I do not see this mind as illusory."
[0575b15] 「於意云何？若不見是幻，不見如幻。心離幻，離如幻心，更見有法可得阿耨多羅三藐三菩提不？」「不也，世尊！離幻，離如幻心，更不見法得阿耨多羅三藐三菩提。世尊！若我不見異法，當說何法若有若無？世尊！若法畢竟離，即不在有無；若法畢竟離，是法不得阿耨多羅三藐三菩提。世尊！無所有法，亦不能得阿耨多羅三藐三菩提。是故般若波羅蜜，畢竟離。若法畢竟離，則不可修習。如是法者，不能生餘法，般若波羅蜜畢竟離故。世尊！般若波羅蜜畢竟離，云何能得阿耨多羅三藐三菩提？阿耨多羅三藐三菩提亦畢竟離，云何以離得離？」
"What do you think? If one does not see illusion, does not see as illusion, the mind is apart from illusion, apart from the mind that sees as illusion, do you see any dharma that can attain anuttara-samyak-sambodhi?"
"No, World-Honored One! Apart from illusion, apart from the mind that sees as illusion, I do not see any dharma that attains anuttara-samyak-sambodhi. World-Honored One! If I do not see any different dharma, what dharma should I speak of as existent or non-existent? World-Honored One! If a dharma is ultimately apart, it is neither existent nor non-existent; if a dharma is ultimately apart, this dharma does not attain anuttara-samyak-sambodhi. World-Honored One! A dharma that has no existence also cannot attain anuttara-samyak-sambodhi. Therefore, prajñāpāramitā is ultimately apart. If a dharma is ultimately apart, then it cannot be cultivated. Such a dharma cannot give rise to other dharmas, because prajñāpāramitā is ultimately apart. World-Honored One! If prajñāpāramitā is ultimately apart, how can it attain anuttara-samyak-sambodhi? Anuttara-samyak-sambodhi is also ultimately apart, how can apartness attain apartness?"
[0575b27] 佛言：「善哉，善哉！須菩提！般若波羅蜜畢竟離，阿耨多羅三藐三菩提亦畢竟離，以是因緣故，能得阿耨多羅三藐三菩提。須菩提！若般若波羅蜜非畢竟離者，則非般若波羅蜜。如是，須菩提！亦不離般若波羅蜜。得阿耨多羅三藐三菩提，亦不以離得離。」
The Buddha said: "Excellent, excellent! Subhuti! Prajñāpāramitā is ultimately apart, anuttara-samyak-sambodhi is also ultimately apart, and for this reason, one can attain anuttara-samyak-sambodhi. Subhuti! If prajñāpāramitā were not ultimately apart, it would not be prajñāpāramitā. Thus, Subhuti! One also does not depart from prajñāpāramitā to attain anuttara-samyak-sambodhi, and one does not use apartness to attain apartness."