摩訶般若波羅蜜囑累品第二十四
[0577a08] 佛告須菩提：「若菩薩聞是甚深般若波羅蜜，信解不疑，不悔不難，是菩薩當於阿閦佛，及諸菩薩所，聞深般若波羅蜜，亦復信解。須菩提！菩薩若能信解如佛所說般若波羅蜜，是人必至阿毘跋致。須菩提！若人但聞般若波羅蜜，尚得饒益，何況信解如所說行。當住薩婆若。」
The Buddha told Subhuti: "If a bodhisattva hears this profound prajñāpāramitā, believes and understands it without doubt, regret, or difficulty, this bodhisattva will also hear and believe the deep prajñāpāramitā from Akṣobhya Buddha and other bodhisattvas. Subhuti! If a bodhisattva can believe and understand prajñāpāramitā as explained by the Buddha, this person will surely reach the stage of non-retrogression. Subhuti! If a person merely hears prajñāpāramitā, they already gain great benefit. How much more so for those who believe, understand, and practice as explained. They should abide in sarvajña."
[0577a14] 須菩提白佛言：「世尊！若離如，更無法可得。誰當住薩婆若？誰當得阿耨多羅三藐三菩提？誰當說法？」佛告須菩提：「汝所問離如更無法可得，誰當住薩婆若，誰當得阿耨多羅三藐三菩提，誰當說法者。如是，如是！須菩提！離如更無法，住如中。如尚不可得，何況住如者。如，不能得阿耨多羅三藐三菩提；離如，亦不能得阿耨多羅三藐三菩提。如，無說法者；離如，亦無說法者。」
Subhuti said to the Buddha: "World-Honored One! If apart from suchness, no dharma can be attained. Who then can abide in sarvajña? Who can attain anuttara-samyak-sambodhi? Who can expound the Dharma?"
The Buddha told Subhuti: "Regarding your question that apart from suchness no dharma can be attained, who can abide in sarvajña, who can attain anuttara-samyak-sambodhi, who can expound the Dharma - it is so, it is so! Subhuti! Apart from suchness there is no dharma; one abides within suchness. Even suchness cannot be attained, how much less one who abides in suchness. Suchness cannot attain anuttara-samyak-sambodhi; apart from suchness, one also cannot attain anuttara-samyak-sambodhi. In suchness, there is no one who expounds the Dharma; apart from suchness, there is also no one who expounds the Dharma."
[0577a22] 爾時釋提桓因白佛言：「世尊！無住如者，無得阿耨多羅三藐三菩提者，無說法者。而菩薩聞是深法，不疑不悔不難，而欲得阿耨多羅三藐三菩提，是為甚難。」
At that time, Śakra-devānāmindra said to the Buddha: "World-Honored One! There is no one who abides in suchness, no one who attains anuttara-samyak-sambodhi, and no one who expounds the Dharma. Yet when bodhisattvas hear this profound teaching, they do not doubt, regret, or find it difficult, and still wish to attain anuttara-samyak-sambodhi. This is extremely difficult."
[0577a26] 須菩提語釋提桓因：「憍尸迦！如所說，菩薩聞是深法，不疑不悔不難，欲得阿耨多羅三藐三菩提，是為甚難者。憍尸迦！一切法空，此中誰當疑悔難者？」釋提桓因語須菩提：「如所說者，皆因於空，而無所礙。譬如仰射虛空，箭去無礙。須菩提！所說無礙，亦如是。」
Subhuti said to Śakra Devānām Indra: "Kauśika! As you said, for bodhisattvas to hear this profound teaching without doubt, regret, or difficulty, and still wish to attain anuttara-samyak-sambodhi is extremely difficult. Kauśika! All dharmas are empty, so who in this could have doubt, regret, or difficulty?"
Śakra Devānām Indra said to Subhuti: "As you have explained, it is all due to emptiness, and there is no obstruction. It is like shooting an arrow into the sky - the arrow goes without obstruction. Subhuti! What you have explained is unobstructed, just like this."
[0577b02] 爾時釋提桓因白佛言：「世尊！我如是說，如是答，為隨如來說，隨法答不？」
At that time, Śakra Devānām Indra said to the Buddha: "World-Honored One! Have I spoken and answered in accordance with the Tathāgata's teachings and in accordance with the Dharma?"
[0577b04] 「憍尸迦！汝如是說，如是答，為隨如來說，為隨法答，皆為正答。憍尸迦！須菩提所說，皆因於空。須菩提尚不能得般若波羅蜜，何況行般若波羅蜜者；尚不得阿耨多羅三藐三菩提，何況得阿耨多羅三藐三菩提者；尚不得薩婆若，何況得薩婆若者；尚不得如，何況得如者；尚不得無生，何況得無生者；尚不得諸力，何況得諸力者；尚不得無所畏，何況得無所畏者；尚不得法，何況說法者。憍尸迦！須菩提常樂遠離，樂無所得行。憍尸迦！是須菩提所行，於菩薩所行，百分不及一，百千萬億分不及一，乃至算數譬喻所不能及。憍尸迦！唯除如來所行，菩薩行般若波羅蜜，於餘行中，最大最勝，最上最妙。菩薩所行，亦於聲聞、辟支佛所行，最大最勝，最上最妙。是故，憍尸迦！若人欲於一切眾生中最上者，當行菩薩所行般若波羅蜜。」
"Kauśika! Your words and answers are in accordance with the Tathāgata's teachings and in accordance with the Dharma. They are all correct answers. Kauśika! What Subhūti has said is all based on emptiness. Subhūti himself cannot attain prajñāpāramitā, how much less those who practice prajñāpāramitā; he cannot attain anuttara-samyak-sambodhi, how much less those who attain anuttara-samyak-sambodhi; he cannot attain sarvajñā, how much less those who attain sarvajñā; he cannot attain suchness, how much less those who attain suchness; he cannot attain non-arising, how much less those who attain non-arising; he cannot attain the powers, how much less those who attain the powers; he cannot attain fearlessness, how much less those who attain fearlessness; he cannot attain the Dharma, how much less those who expound the Dharma.
Kauśika! Subhūti always delights in detachment and practices non-attainment. Kauśika! The practices of Subhūti, compared to the practices of bodhisattvas, do not amount to one hundredth, not one hundred thousandth, not one millionth, not even a fraction that can be expressed by numbers or analogies.
Kauśika! Except for the practices of the Tathāgata, the bodhisattva's practice of prajñāpāramitā is the greatest, most excellent, supreme, and most wonderful among all other practices. The practices of bodhisattvas are also greater, more excellent, more supreme, and more wonderful than the practices of śrāvakas and pratyekabuddhas.
Therefore, Kauśika! If someone wishes to be supreme among all beings, they should practice the prajñāpāramitā as practiced by bodhisattvas."
[0577b20] 爾時會中忉利諸天子，以天曼陀羅華，散佛上。六百比丘從座而起，偏袒右肩，右膝著地，合掌向佛。佛神力故，花悉滿掬，即以此華，散佛上。散已，作是言：「世尊！我等皆當行是上行。」佛即微笑。諸佛常法，若微笑時，青黃赤白無量色光，從口而出。是諸光明，遍照無量無邊世界，上至梵天，還遶身三匝，從頂上入。
At that time, the sons of the Trāyastriṃśa gods in the assembly scattered celestial mandārava flowers over the Buddha. Six hundred bhikṣus rose from their seats, bared their right shoulders, knelt on their right knees, and joined their palms towards the Buddha. By the Buddha's spiritual power, the flowers filled their cupped hands, and they scattered these flowers over the Buddha. After scattering them, they said: "World-Honored One! We shall all practice this supreme practice." The Buddha then smiled. It is the constant way of all Buddhas that when they smile, blue, yellow, red, and white lights of immeasurable colors emerge from their mouths. These lights illuminate countless boundless world systems, reaching up to the Brahma heavens, then circle the Buddha's body three times, and enter the top of his head.
[0577b27] 阿難即從座而起，偏袒右肩，右膝著地，合掌向佛，白佛言：「世尊！何因緣故微笑？諸佛不以無因緣而笑。」
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."
[0577b29] 佛告阿難：「是六百比丘，當於星宿劫得成佛，同號散花。阿難！是諸如來，比丘僧數，悉皆同等，壽命亦等，俱二萬劫。彼諸比丘，從是已後，在所生處，常得出家，其世界常雨五色好華。是故，阿難！若人欲行上行，當行般若波羅蜜。若菩薩欲行如來行，當行般若波羅蜜。阿難！若菩薩行般若波羅蜜，當知是人，從人間命終，若於兜率天上命終，來生人間。何以故？人中、兜率天上行般若波羅蜜易故。阿難！若菩薩行般若波羅蜜，信樂受持，讀誦書寫。書寫已，以般若波羅蜜，示教利喜，諸餘菩薩。當知是人，為如來所見，當知是人，於諸佛所，種諸善根，不於弟子所種善根。阿難！若菩薩學般若波羅蜜，不驚不畏，信樂受持讀誦，如所說行，當知是人，至現在佛所。若有信般若波羅蜜，不謗不逆，當知是人，已供養諸佛。阿難！若人於佛所種善根，求阿羅漢、辟支佛，是善根不虛，亦不離般若波羅蜜。是故，阿難！我今以般若波羅蜜，囑累於汝。
The Buddha told Ānanda: "These six hundred bhikṣus will attain Buddhahood in the Star Constellation Kalpa, all with the same title 'Flower Scatterer'. Ānanda! These Tathāgatas will have the same number of bhikṣu followers, and their lifespans will also be equal, all lasting twenty thousand kalpas. After this, these bhikṣus will always be able to leave home life in whatever place they are born, and their worlds will constantly rain down beautiful five-colored flowers.
Therefore, Ānanda! If one wishes to practice the supreme practice, they should practice prajñāpāramitā. If a bodhisattva wishes to practice the Tathāgata's practice, they should practice prajñāpāramitā. Ānanda! If a bodhisattva practices prajñāpāramitā, know that this person, after passing away from the human realm or from Tuṣita Heaven, will be reborn in the human realm. Why? Because it is easier to practice prajñāpāramitā in the human realm and Tuṣita Heaven.
Ānanda! If a bodhisattva practices prajñāpāramitā, believes in it joyfully, accepts and upholds it, recites and writes it down, and after writing it down, uses prajñāpāramitā to instruct, benefit, and delight other bodhisattvas, know that this person is seen by the Tathāgata. Know that this person has planted good roots with all Buddhas, not with disciples. Ānanda! If a bodhisattva studies prajñāpāramitā without fear or trepidation, believes in it joyfully, accepts and upholds it, recites it, and practices as it teaches, know that this person has reached the presence of the present Buddha. If one has faith in prajñāpāramitā, does not slander or oppose it, know that this person has already made offerings to all Buddhas.
Ānanda! If a person plants good roots with the Buddha, seeking to become an arhat or pratyekabuddha, these good roots are not in vain and are not separate from prajñāpāramitā. Therefore, Ānanda! I now entrust prajñāpāramitā to you."
[0577c19] 「阿難！我所說法，唯除般若波羅蜜，有所受持。若忘失，其過尚少。汝若受持般若波羅蜜，乃至忘失一句，其過甚重。是故，阿難！我以般若波羅蜜，囑累於汝。汝所聞受持，皆應讀誦，悉令通利，善念在心，當令章句分明。何以故？般若波羅蜜，是過去、未來、現在諸佛法藏故。
"Ānanda! Of all the teachings I have spoken, if you receive and retain them but forget some, the fault is still small. However, if you receive and retain the Prajñāpāramitā but forget even a single sentence, the fault is extremely grave. Therefore, Ānanda, I entrust the Prajñāpāramitā to you. All that you have heard and retained, you should recite and read, thoroughly master it, keep it well in mind, and make the verses and phrases clear. Why? Because the Prajñāpāramitā is the Dharma treasury of all Buddhas of the past, future, and present."
[0577c25] 「阿難！若人於今現在，欲以慈心恭敬供養我者，是人當以是心，供養般若波羅蜜，受持讀誦，如所說行，即是供養於我。阿難！是人不但供養於我，亦為恭敬供養過去、未來、現在諸佛。
"Ānanda! If someone in the present wishes to make offerings to me with a compassionate heart and reverence, that person should, with this same mind, make offerings to the Prajñāpāramitā, receive and uphold it, recite and read it, and practice as it teaches. This is the same as making offerings to me. Ānanda! Such a person not only makes offerings to me, but also reverently makes offerings to all Buddhas of the past, future, and present."
[0577c29] 「阿難！汝若愛重，不捨於我，亦應如是愛重，不捨般若波羅蜜，乃至一句，慎莫忘失。
"Ānanda! If you cherish and do not abandon me, you should likewise cherish and not abandon the Prajñāpāramitā. Do not forget even a single sentence, be very careful not to lose it."
[0578a02] 「阿難！我為囑累般若波羅蜜因緣故，若於一劫百劫、千萬億那由他劫，乃至如恒河沙等劫，說不可盡。阿難！今但略說。如我今為大師，過去現在十方諸佛，於一切世間天、人、阿修羅中，亦為大師。般若波羅蜜亦於一切世間天、人、阿修羅中，而作大師。有如是等無量因緣故，我於一切世間天、人、阿修羅中，以般若波羅蜜，囑累於汝。」
"Ānanda! For the sake of entrusting the Prajñāpāramitā, even if I were to speak for one kalpa, a hundred kalpas, thousands of millions of nayutas of kalpas, or even as many kalpas as there are grains of sand in the Ganges River, it could not be exhausted. Ānanda! Now I will speak briefly. Just as I am now the great teacher, all the Buddhas of the past and present in the ten directions are also great teachers among all worlds of gods, humans, and asuras. The Prajñāpāramitā is also the great teacher among all worlds of gods, humans, and asuras. Because of such innumerable causes and conditions, I entrust the Prajñāpāramitā to you among all worlds of gods, humans, and asuras."
[0578a09] 佛告阿難：「若人愛重佛，愛重法，愛重僧，愛重過去、未來、現在諸佛阿耨多羅三藐三菩提，當以是愛重，愛重般若波羅蜜。此則是我所用教化。阿難！若有人受持讀誦般若波羅蜜，當知是人，則為受持過去、未來、現在諸佛阿耨多羅三藐三菩提。
The Buddha told Ānanda: "If someone cherishes the Buddha, cherishes the Dharma, cherishes the Saṅgha, and cherishes the anuttarā-samyak-saṃbodhi of all Buddhas of the past, present, and future, they should, with this same cherishing, cherish the Prajñāpāramitā. This is my teaching. Ānanda! If someone receives, upholds, and recites the Prajñāpāramitā, know that this person is receiving and upholding the anuttarā-samyak-saṃbodhi of all Buddhas of the past, present, and future."
[0578a15] 「阿難！般若波羅蜜欲斷絕時，若欲護助者，是人則是護助過去、未來、現在諸佛阿耨多羅三藐三菩提。何以故？阿難！諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜生。阿難！若過去諸佛阿耨多羅三藐三菩提，皆從般若波羅蜜生；未來諸佛阿耨多羅三藐三菩提，亦從般若波羅蜜生；現在無量阿僧祇世界諸佛阿耨多羅三藐三菩提，亦從般若波羅蜜生。是故，阿難！若菩薩欲得阿耨多羅三藐三菩提，當善學六波羅蜜。何以故？阿難！諸波羅蜜是諸菩薩母，能生諸佛。若菩薩學是六波羅蜜，當得阿耨多羅三藐三菩提。是故，阿難！我以六波羅蜜，重囑累汝。何以故？是六波羅蜜，是諸佛無盡法藏。
"Ānanda! When Prajñāpāramitā is about to be cut off, if someone wishes to protect and assist it, that person is protecting and assisting the anuttarā-samyak-saṃbodhi of all Buddhas of the past, present, and future. Why is this? Ānanda! The anuttarā-samyak-saṃbodhi of all Buddhas is born from the Prajñāpāramitā. Ānanda! The anuttarā-samyak-saṃbodhi of all past Buddhas was born from the Prajñāpāramitā; the anuttarā-samyak-saṃbodhi of all future Buddhas will also be born from the Prajñāpāramitā; and the anuttarā-samyak-saṃbodhi of all present Buddhas in countless asaṃkhyeya worlds is also born from the Prajñāpāramitā. Therefore, Ānanda! If a bodhisattva wishes to attain anuttarā-samyak-saṃbodhi, they should diligently study the six pāramitās. Why? Ānanda! The pāramitās are the mother of all bodhisattvas, able to give birth to all Buddhas. If a bodhisattva studies these six pāramitās, they will attain anuttarā-samyak-saṃbodhi. For this reason, Ānanda! I entrust you again with the six pāramitās. Why? Because these six pāramitās are the inexhaustible Dharma treasury of all Buddhas."
[0578a28] 「阿難！汝若因小乘法，為小乘人說，三千大千世界眾生，皆以是法，證阿羅漢。汝為弟子，功德蓋少不足言；若以六波羅蜜，為菩薩說，汝為弟子，功德具足，我則喜悅。阿難！若人以是小乘法，教三千大千世界眾生，得阿羅漢證，是諸布施持戒，修善福德，寧為多不？」
"Ānanda! If you teach the Dharma of the Small Vehicle to followers of the Small Vehicle, and all beings in the three thousand great thousand worlds attain Arhatship through this teaching, your merit as a disciple would still be considered small and not worth mentioning. However, if you teach the six pāramitās to bodhisattvas, your merit as a disciple would be complete, and I would be delighted. Ānanda! If someone were to teach the Dharma of the Small Vehicle to all beings in the three thousand great thousand worlds, and they all attained Arhatship, would the merit of their generosity, moral discipline, and cultivation of good deeds be considered great?"
[0578b05] 阿難言：「甚多，世尊！」
Ānanda said: "Very great, World-Honored One!"
[0578b05] 佛告阿難：「是福雖多，不如聲聞人，為菩薩說般若波羅蜜，乃至一日，其福甚多。阿難！置此一日，若從旦至食時，置從旦至食時，乃至一漏刻頃，置是一漏刻頃，乃至須臾，為菩薩說法，是人於一切聲聞、辟支佛，善根福德不可相比。若菩薩如是行，如是念，於阿耨多羅三藐三菩提退轉者，無有是處。」
The Buddha told Ānanda: "Although this merit is great, it does not compare to the merit of a śrāvaka teaching the Prajñāpāramitā to bodhisattvas, even for just one day, which is far greater. Ānanda! Setting aside one day, even if it's from dawn until mealtime, or setting aside from dawn until mealtime, even if it's just for one water-clock period, or setting aside one water-clock period, even if it's just for a moment, teaching the Dharma to bodhisattvas - the good roots and merit of such a person cannot be compared to that of all śrāvakas and pratyekabuddhas. If a bodhisattva practices and contemplates in this way, it is impossible for them to regress from anuttarā-samyak-saṃbodhi."