摩訶般若波羅蜜見阿閦佛品第二十五
[0578b14] 佛說般若波羅蜜是時會中，四眾比丘、比丘尼、優婆塞、優婆夷，天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，佛神力故，見阿閦佛在大會中，恭敬圍繞，而為說法。如大海水，不可移動。時諸比丘，皆阿羅漢，諸漏已盡，無復煩惱，心得自在，及諸菩薩摩訶薩，其數無量。佛攝神力，大會四眾等，皆不復見阿閦如來，及聲聞菩薩，國界嚴飾。
When the Buddha was expounding the Prajñāpāramitā, among the assembly, the four groups of disciples - bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās - as well as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, and other non-human beings, by the Buddha's supernatural power, they all saw Akṣobhya Buddha in the great assembly, respectfully surrounded and expounding the Dharma. Like the great ocean, he was unmovable.
At that time, all the bhikṣus were arhats, with all defilements exhausted, free from afflictions, and with minds liberated. There were also innumerable great bodhisattva-mahāsattvas.
When the Buddha withdrew his supernatural power, the four groups in the great assembly no longer saw Akṣobhya Tathāgata, nor the śrāvakas and bodhisattvas, nor the adorned buddha-land.
[0578b21] 佛告阿難：「一切法亦如是，不與眼作對。如今阿閦佛，及阿羅漢、諸菩薩眾，皆不復現。何以故？法不見法，法不知法。阿難！一切法，非知者，非見者，無作者，無貪著，不分別故。
The Buddha told Ānanda: "All dharmas are like this, not opposing the eyes. Just as Akṣobhya Buddha, the arhats, and the assembly of bodhisattvas are no longer visible. Why is this? Dharmas do not see dharmas, dharmas do not know dharmas. Ānanda! All dharmas are not knowers, not seers, without makers, without attachments, because they are without discrimination."
[0578b25] 「阿難！一切法不可思議，猶如幻人；一切法無受者，不堅牢故。菩薩如是行者，名為行般若波羅蜜，於法亦無所著。菩薩如是學者，名為學般若波羅蜜。阿難！若菩薩欲到一切法彼岸，當學般若波羅蜜。何以故？阿難！學般若波羅蜜，於諸學中，最為第一，安樂利益諸世間故。
"Ānanda! All dharmas are inconceivable, like an illusory person; all dharmas have no receiver, because they are not firm. A bodhisattva who practices in this way is said to be practicing Prajñāpāramitā, and is also not attached to dharmas. A bodhisattva who studies in this way is said to be studying Prajñāpāramitā. Ānanda! If a bodhisattva wishes to reach the other shore of all dharmas, they should study Prajñāpāramitā. Why? Ānanda! Studying Prajñāpāramitā is foremost among all studies, because it brings peace, happiness, and benefit to all worlds."
[0578c02] 「阿難！如是學者，無依止者，為作依止。如是學者，諸佛所許，諸佛所讚。諸佛如是學已，能以足指震動三千大千世界。阿難！諸佛學是般若波羅蜜，於過去、未來、現在一切法中，得無礙知見。阿難！是故般若波羅蜜，最上最妙。
"Ānanda! Those who study in this way become a support for those without support. Those who study in this way are approved and praised by all Buddhas. After studying like this, the Buddhas are able to shake the three thousand great thousand world systems with just their toe. Ānanda! The Buddhas who study this Prajñāpāramitā gain unobstructed knowledge and vision of all dharmas in the past, present, and future. Ānanda! Therefore, Prajñāpāramitā is supreme and most excellent."
[0578c07] 「阿難！若欲稱量般若波羅蜜，即是稱量虛空。何以故？是般若波羅蜜無量故。阿難！我不說有般若波羅蜜有限有量。阿難！名字章句語言有量，般若波羅蜜無量。」
"Ānanda! If one wishes to measure Prajñāpāramitā, it is like measuring space. Why? Because this Prajñāpāramitā is immeasurable. Ānanda! I do not say that Prajñāpāramitā has limits or measure. Ānanda! Names, phrases, and words have measure, but Prajñāpāramitā is immeasurable."
[0578c11] 「世尊！何因緣故，般若波羅蜜無量？」
"World-Honored One! For what reason is prajñāpāramitā immeasurable?"
[0578c11] 「阿難！般若波羅蜜，無盡故無量；般若波羅蜜，離故無量。阿難！過去諸佛皆從般若波羅蜜出，而般若波羅蜜不盡；未來諸佛皆從般若波羅蜜出，而般若波羅蜜不盡；現在無量世界諸佛皆從般若波羅蜜出，而般若波羅蜜不盡。是故，般若波羅蜜已不盡，今不盡，當不盡。阿難！若人欲盡般若波羅蜜，為欲盡虛空。」
"Ānanda! Prajñāpāramitā is immeasurable because it is inexhaustible; Prajñāpāramitā is immeasurable because it is detached. Ānanda! All past Buddhas have emerged from Prajñāpāramitā, yet Prajñāpāramitā is not exhausted; all future Buddhas will emerge from Prajñāpāramitā, yet Prajñāpāramitā will not be exhausted; all present Buddhas in countless worlds emerge from Prajñāpāramitā, yet Prajñāpāramitā is not exhausted. Therefore, Prajñāpāramitā has not been exhausted, is not exhausted now, and will not be exhausted. Ānanda! If someone wishes to exhaust Prajñāpāramitā, it is like wishing to exhaust space."
[0578c18] 爾時須菩提作是念：「是事甚深，我當問佛。」即白佛言：「世尊！般若波羅蜜無盡耶？」「須菩提！般若波羅蜜無盡。虛空無盡故，般若波羅蜜無盡。」
At that time, Subhūti thought to himself: "This matter is extremely profound. I should ask the Buddha about it." He then said to the Buddha: "World-Honored One, is the prajñāpāramitā inexhaustible?"
"Subhūti, the prajñāpāramitā is inexhaustible. Because space is inexhaustible, the prajñāpāramitā is inexhaustible."
[0578c21] 「世尊！應云何出生般若波羅蜜？」
"World-Honored One! How should one give rise to Prajñāpāramitā?"
[0578c22] 「須菩提！色無盡故，是生般若波羅蜜；受、想、行、識無盡故，是生般若波羅蜜。須菩提！菩薩坐道場時，如是觀十二因緣，離於二邊，是為菩薩不共之法。若菩薩如是觀因緣法，不墮聲聞、辟支佛地，疾近薩婆若，必得阿耨多羅三藐三菩提。
"Subhūti! Because form is inexhaustible, this gives rise to Prajñāpāramitā; because sensation, perception, conditioning, and consciousness are inexhaustible, this gives rise to Prajñāpāramitā. Subhūti! When a bodhisattva sits at the site of enlightenment, observing the twelve links of dependent origination in this way, free from the two extremes, this is the unique dharma of bodhisattvas. If a bodhisattva observes the law of dependent origination in this way, they will not fall to the level of śrāvakas or pratyekabuddhas, will quickly approach sarvajña, and will certainly attain anuttarā-samyak-saṃbodhi."
[0578c27] 「須菩提！若諸菩薩有退轉者，不得如是念，不知菩薩行般若波羅蜜，云何以無盡法，觀十二因緣？須菩提！若諸菩薩有退轉者，不得如是方便之力。須菩提！若諸菩薩不退轉者，皆得如是方便之力，所謂菩薩行般若波羅蜜，以如是無盡法，觀十二因緣。若菩薩如是觀時，不見諸法，無因緣生；亦不見諸法。常不見諸法作者受者。須菩提！是名菩薩行般若波羅蜜時，觀十二因緣法。
"Subhūti! If there are bodhisattvas who regress, they cannot have such thoughts, not knowing how bodhisattvas practice Prajñāpāramitā, how can they observe the twelve links of dependent origination with the inexhaustible dharma? Subhūti! If there are bodhisattvas who regress, they do not obtain such power of skillful means. Subhūti! If there are non-regressing bodhisattvas, they all obtain such power of skillful means, namely, bodhisattvas practicing prajñāpāramitā, observing the twelve links of dependent origination with such inexhaustible dharma. When a bodhisattva observes in this way, they do not see dharmas arising without causes and conditions; also, they do not see dharmas. They constantly do not see makers or receivers of dharmas. Subhūti! This is called a bodhisattva observing the twelve links of dependent origination while practicing Prajñāpāramitā."
[0579a07] 「須菩提！若菩薩行般若波羅蜜時，不見色，不見受、想、行、識，不見此佛世界，不見彼佛世界，亦不見有法，見此佛世界、彼佛世界。須菩提！若有菩薩能如是行般若波羅蜜，是時惡魔憂愁，如箭入心。譬如新喪父母，甚大憂毒。菩薩亦如是，行般若波羅蜜，惡魔甚大憂毒。」
"Subhūti! When a bodhisattva practices Prajñāpāramitā, they do not see form, do not see sensation, perception, conditioning, or consciousness. They do not see this buddha world, do not see that buddha world, and also do not see any dharma that sees this buddha world or that buddha world. Subhūti! If a bodhisattva can practice Prajñāpāramitā in this way, at that time Māra becomes sorrowful, as if pierced by an arrow in the heart. It is like someone who has just lost their parents, experiencing great grief and anguish. Similarly, when a bodhisattva practices Prajñāpāramitā, Māra experiences great grief and anguish."
[0579a13] 「世尊！但一惡魔愁毒，三千世界惡魔皆悉愁毒耶？」
"World-Honored One! Is it only one evil Māra who is sorrowful and anguished, or are all the Māras in the three thousand worlds sorrowful and anguished?"
[0579a14] 「須菩提！是諸惡魔皆悉憂毒，各於坐處，不能自安。須菩提！菩薩如是行般若波羅蜜，一切世間天、人、阿修羅，無能得便，不見有法可退者。是故，須菩提！菩薩欲得阿耨多羅三藐三菩提，當如是行般若波羅蜜。菩薩如是行般若波羅蜜時，則具足檀波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜。菩薩行般若波羅蜜時，則具足諸波羅蜜，亦能具足方便力。是菩薩行般若波羅蜜，諸有所作，生便能知。是故，須菩提！菩薩欲得方便力者，當學般若波羅蜜，當修般若波羅蜜。
"Subhūti! All these evil Māras are sorrowful and anguished, each unable to remain at ease in their seats. Subhūti! When a bodhisattva practices Prajñāpāramitā in this way, no devas, humans, or asuras in all the worlds can take advantage of them, and they see no dharma that can cause them to regress. Therefore, Subhūti! If a bodhisattva wishes to attain anuttarā-samyak-saṃbodhi, they should practice Prajñāpāramitā in this way. When a bodhisattva practices Prajñāpāramitā in this way, they perfect the pāramitās of giving, morality, patience, diligence, and meditation. When a bodhisattva practices Prajñāpāramitā, they perfect all the pāramitās and also perfect the power of skillful means. This bodhisattva practicing Prajñāpāramitā knows what to do as soon as situations arise. Therefore, Subhūti! If a bodhisattva wishes to attain the power of skillful means, they should study and cultivate Prajñāpāramitā."
[0579a25] 「須菩提！若菩薩行般若波羅蜜，生般若波羅蜜時，應念現在無量無邊世界諸佛，諸佛薩婆若智，皆從般若波羅蜜生。菩薩如是念時，應如是思惟：『如十方諸佛所得諸法相，我亦當得。須菩提！菩薩行般若波羅蜜，應生如是念。』須菩提！若菩薩能生如是念，乃至彈指頃，勝於如恒河沙劫，布施福德，何況一日半日，當知是菩薩，必至阿毘跋致；當知是菩薩，為諸佛所念。
"Subhūti! When a bodhisattva practices Prajñāpāramitā and gives rise to Prajñāpāramitā, they should be mindful of the innumerable Buddhas in countless worlds of the present, and that the omniscient wisdom of all Buddhas arises from Prajñāpāramitā. When a bodhisattva is mindful in this way, they should contemplate thus: 'Just as the Buddhas of the ten directions have attained the characteristics of all dharmas, I too shall attain them.' Subhūti! A bodhisattva practicing Prajñāpāramitā should give rise to such thoughts."
"Subhūti! If a bodhisattva can give rise to such thoughts, even for the snap of a finger, it surpasses the merit of giving for as many kalpas as there are grains of sand in the Ganges River. How much more so for half a day or a full day! You should know that such a bodhisattva will certainly reach the stage of non-retrogression; you should know that such a bodhisattva is kept in mind by all Buddhas."
[0579b04] 「須菩提！菩薩為諸佛所念者，不生餘處，必當立於阿耨多羅三藐三菩提。是菩薩終不墮三惡道，常生好處，不離諸佛。須菩提！菩薩行般若波羅蜜，生般若波羅蜜，乃至彈指頃得如是功德，何況一日，若過一日。如香象菩薩，今在阿閦佛所，行菩薩道，常不離般若波羅蜜行。」
"Subhūti! A bodhisattva who is kept in mind by all Buddhas will not be reborn elsewhere, but will certainly establish themselves in anuttarā-samyak-saṃbodhi. Such a bodhisattva will never fall into the three evil paths, will always be reborn in good places, and will never be separated from the Buddhas. Subhūti! A bodhisattva who practices Prajñāpāramitā and gives rise to Prajñāpāramitā gains such merit even in the snap of a finger, how much more so for a day or more than a day. It is like the Bodhisattva Fragrant Elephant, who is now with Akṣobhya Buddha, practicing the bodhisattva path, never separating from the practice of Prajñāpāramitā."
[0579b10] 說是法時，諸比丘眾，一切大會天、人、阿修羅，皆大歡喜。
When this teaching was spoken, all the bhikṣus and the entire assembly of devas, humans, and asuras were filled with great joy.