歎淨品第九
爾時舍利弗白佛言：「世尊！是淨甚深。」佛言：「淨故。」「世尊！是淨明。」佛言：「淨故。」「世尊！是淨不生欲界，不生色界，不生無色界。」佛言：「淨故。」「世尊！是淨無垢無淨。」佛言：「淨故。」「世尊！是淨無得無果。」佛言：「淨故。」「世尊！是淨不作不起。」佛言：「淨故。」「世尊！是淨無知。」佛言：「淨故。」「世尊！是淨不知色，不知受、想、行、識。」佛言：「淨故。」「世尊！般若波羅蜜於薩婆若不增不減。」佛言：「淨故。」「世尊！般若波羅蜜淨故，於法無所取。」佛言：「淨故。」
At that time, Śāriputra said to the Buddha: "World-Honored One! This purity is very profound."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is bright."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is not born in the desire realm, not born in the form realm, not born in the formless realm."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is without stain and without purity."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is without attainment and without fruit."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is not made and does not arise."
The Buddha said: "Because it is pure."
"World-Honored One! This purity is without knowledge."
The Buddha said: "Because it is pure."
"World-Honored One! This purity does not know form, does not know sensation, perception, mental formations, or consciousness."
The Buddha said: "Because it is pure."
"World-Honored One! Prajñāpāramitā neither increases nor decreases with regard to sarvajñā."
The Buddha said: "Because it is pure."
"World-Honored One! Because Prajñāpāramitā is pure, it does not grasp at any dharma."
The Buddha said: "Because it is pure."
[0551c15] 爾時須菩提白佛言：「世尊！我淨故，色淨。」佛言：「畢竟淨故。」「世尊！我淨故，受、想、行、識淨。」佛言：「畢竟淨故。」「世尊！我淨故，果淨。」佛言：「畢竟淨故。」「世尊！我淨故，薩婆若淨。」佛言：「畢竟淨故。」「世尊！我淨故，無得無果。」佛言：「畢竟淨故。」「世尊！我無邊故，色無邊。」佛言：「畢竟淨故。」「世尊！我無邊故，受、想、行、識無邊。」佛言：「畢竟淨故。」「世尊！如是，如是，名菩薩般若波羅蜜耶？」「須菩提！畢竟淨故。」「世尊！般若波羅蜜非此岸，非彼岸，非中流。」佛言：「畢竟淨故。」「世尊！菩薩若如是亦分別，即失般若波羅蜜，即遠般若波羅蜜。」佛言：「善哉，善哉！須菩提！從名相故生著。」「希有，世尊！善說般若波羅蜜中著。」
At that time, Subhūti said to the Buddha: "World-Honored One! Because I am pure, form is pure."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am pure, sensation, perception, conditioning, and consciousness are pure."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am pure, the fruit is pure."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am pure, sarvajñā is pure."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am pure, there is no attainment and no fruit."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am boundless, form is boundless."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Because I am boundless, sensation, perception, conditioning, and consciousness are boundless."
The Buddha said: "Because of ultimate purity."
"World-Honored One! Is this, then, called the bodhisattva's Prajñāpāramitā?"
"Subhūti! Because of ultimate purity."
"World-Honored One! Prajñāpāramitā is neither this shore, nor the other shore, nor the middle stream."
The Buddha said: "Because of ultimate purity."
"World-Honored One! If a bodhisattva makes such distinctions, they will lose Prajñāpāramitā and become distant from Prajñāpāramitā."
The Buddha said: "Excellent, excellent! Subhūti! Attachment arises from names and characteristics."
"How rare, World-Honored One! You have well explained attachment within Prajñāpāramitā."
爾時舍利弗語須菩提：「何因緣故，名為著？」「舍利弗！若善男子、善女人，分別色空，即名為著；分別受、想、行、識空，即名為著；分別過去法、未來法、現在法，即名為著。初發心菩薩，得若干福德，即名為著。」
At that time, Śāriputra said to Subhūti: "For what reason is it called attachment?"
"Śāriputra! If good men and good women discriminate the emptiness of form, it is called attachment; if they discriminate the emptiness of sensation, perception, conditioning, and consciousness, it is called attachment; if they discriminate past dharmas, future dharmas, and present dharmas, it is called attachment. When bodhisattvas first generate the aspiration and obtain some merit, it is also called attachment."
釋提桓因問須菩提言：「何因緣，是事名為著？」「憍尸迦！是人分別是心，以是心迴向阿耨多羅三藐三菩提。憍尸迦！心性不可迴向。是故，菩薩若欲教他化人阿耨多羅三藐三菩提，應如諸法實相，示教利喜。如是則不自傷，是佛所許，是佛所教。善男子、善女人，亦離諸著。」
Śakra-devānāmindra asked Subhūti: "For what reason is this called attachment?"
"Kauśika! This person discriminates this mind, and with this mind transfers merit to anuttara-samyak-sambodhi. Kauśika! The nature of mind cannot be transferred. Therefore, if a bodhisattva wishes to teach others to generate anuttara-samyak-sambodhi, they should demonstrate, teach, benefit, and delight according to the True Characteristic of all dharmas. In this way, they will not harm themselves, and this is approved by the Buddha, this is taught by the Buddha. Good men and good women will also be free from all attachments."
爾時佛讚須菩提言：「善哉，善哉！汝能示諸菩薩著法。須菩提！我當更說微細著法。汝今善聽！」須菩提言：「唯然受教。」
At that time, the Buddha praised Subhūti, saying: "Excellent, excellent! You are able to demonstrate the dharma of attachment to the bodhisattvas. Subhūti! I will now further explain the subtle dharma of attachment. Listen carefully!"
Subhūti said: "Yes, I will respectfully receive your teaching."
佛言：「若善男子、善女人，取相念諸佛，隨所取相，皆名為著。過去、未來、現在諸佛所有無漏法，皆隨喜。隨喜已，迴向阿耨多羅三藐三菩提，即亦是著。何以故？須菩提！諸法性，非過去，非未來，非現在，不可取相，不可緣，不可見，不可聞，不可覺，不可知，不可迴向。」
The Buddha said: "If good men and good women contemplate the Buddhas by grasping at characteristics, whatever characteristics they grasp at are all called attachment. They rejoice in all the undefiled dharmas of the Buddhas of the past, present, and future. After rejoicing, they transfer the merit to anuttara-samyak-sambodhi, and this is also attachment. Why? Subhūti! The nature of all dharmas is neither past, nor future, nor present. It cannot be grasped at, cannot be cognized, cannot be seen, cannot be heard, cannot be perceived, cannot be known, and cannot be transferred."
「世尊！是諸法性甚深。」佛言：「畢竟離故。」「世尊！我敬禮般若波羅蜜。」佛言：「佛得是無作法故。」「世尊！佛得一切法如是。」「須菩提！如來得一切法。須菩提！法性唯一，無二無三，是性亦非性非作。須菩提！菩薩能如是知，則離諸著。」
"World-Honored One! The nature of these dharmas is very profound."
The Buddha said: "Because of ultimate separation."
"World-Honored One! I pay homage to Prajñāpāramitā."
The Buddha said: "Because the Buddha attains this unconditioned dharma."
"World-Honored One! The Buddha attains all dharmas in this way."
"Subhūti! The Tathāgata attains all dharmas. Subhūti! The nature of dharmas is only one, not two, not three. This nature is also not nature and not conditioned. Subhūti! If a bodhisattva can know this, then they will be free from all attachments.”
「世尊！般若波羅蜜甚為難知。」「須菩提！無有知者故。」「世尊！般若波羅蜜不可思議。」「須菩提！般若波羅蜜不可以心知故。」「世尊！般若波羅蜜無所作。」「須菩提！作者不可得故。」
"World-Honored One! Prajñāpāramitā is extremely difficult to know."
"Subhūti! Because there is no knower."
"World-Honored One! Prajñāpāramitā is inconceivable."
"Subhūti! Because Prajñāpāramitā cannot be known by the mind."
"World-Honored One! Prajñāpāramitā does nothing."
"Subhūti! Because a doer cannot be found."
「世尊！菩薩當云何行般若波羅蜜？」「須菩提！若菩薩不行色，即行般若波羅蜜。不行受、想、行、識，即行般若波羅蜜。若不行色不滿足，即行般若波羅蜜。不行受、想、行、識不滿足，即行般若波羅蜜。何以故？色不滿足則非色，受、想、行、識不滿足，則非識。若能如是行不滿足相，即行般若波羅蜜。」
"World-Honored One! How should a bodhisattva practice Prajñāpāramitā?"
"Subhūti! If a bodhisattva does not practice form, they are practicing Prajñāpāramitā. If they do not practice sensation, perception, conditioning, or consciousness, they are practicing Prajñāpāramitā. If they do not practice the non-fulfillment of form, they are practicing Prajñāpāramitā. If they do not practice the non-fulfillment of sensation, perception, conditioning, or consciousness, they are practicing Prajñāpāramitā. Why? Because the non-fulfillment of form is not form, and the non-fulfillment of sensation, perception, conditioning, and consciousness is not consciousness. If one can practice in this way with the characteristic of non-fulfillment, they are practicing Prajñāpāramitā."
須菩提言：「希有，世尊！於諸著中，說無所著。」「須菩提！若菩薩不行色，不著相，即行般若波羅蜜。不行受、想、行、識，不著相，即行般若波羅蜜。菩薩如是行於色不生著，於受、想、行、識不生著，於須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛道不生著，乃至薩婆若亦不生著。何以故？過諸著故，名無礙薩婆若。須菩提！菩薩欲過諸著，應如是思惟般若波羅蜜。」
Subhūti said: "How rare, World-Honored One! Among all attachments, you teach non-attachment."
"Subhūti! If a bodhisattva does not practice form and does not attach to characteristics, they are practicing Prajñāpāramitā. If they do not practice sensation, perception, conditioning, or consciousness, and do not attach to characteristics, they are practicing Prajñāpāramitā. When a bodhisattva practices like this, they do not generate attachment to form, sensation, perception, conditioning, or consciousness. They do not generate attachment to the fruit of a srota-āpanna, sakṛdāgāmin, anāgāmin, arhat, or the Path of pratyekabuddhas, up to and including sarvajñā. Why? Because they have transcended all attachments, it is called unobstructed sarvajñā. Subhūti! If a bodhisattva wishes to transcend all attachments, they should contemplate Prajñāpāramitā in this way."
[0552b11] 須菩提白佛言：「希有，世尊！是法甚深。若說不減，不說亦不減。若說不增，不說亦不增。」佛言：「如是，如是！須菩提！如佛盡壽稱讚虛空。虛空不減，不稱讚亦不減；稱讚不增，不稱讚亦不增。須菩提！譬如稱讚幻所化人亦不喜，不稱讚亦不瞋。須菩提！諸法性亦如是。若說亦不增，不說亦不減。」
Subhūti said to the Buddha: "How rare, World-Honored One! This dharma is very profound. Whether it is spoken of or not, it does not decrease. Whether it is spoken of or not, it does not increase."
The Buddha said: "So it is, so it is! Subhūti! It is like the Buddha praising empty space for his entire life. Empty space does not decrease whether it is praised or not; it does not increase whether it is praised or not. Subhūti! It is like praising an illusory person - they neither rejoice when praised nor become angry when not praised. Subhūti! The nature of all dharmas is also like this. Whether spoken of or not, it neither increases nor decreases."
[0552b17] 「世尊！菩薩所為甚難。修行般若波羅蜜時，心無增減，亦不退不轉。世尊！修習般若波羅蜜，如修習虛空。世尊！菩薩為度一切眾生故，發大莊嚴，應當敬禮。世尊！菩薩為眾生故，發大莊嚴，如人與虛空共鬪。世尊！菩薩為眾生故，發大莊嚴，如人與虛空諍訟。世尊！是菩薩名為發大莊嚴。世尊！菩薩為眾生故，發大莊嚴，如人欲舉虛空。世尊！是菩薩名為度精進彼岸，名為勇健，名為同虛空諸法，故發阿耨多羅三藐三菩提。」
"World-Honored One! What bodhisattvas do is extremely difficult. When practicing Prajñāpāramitā, their minds neither increase nor decrease, and they neither retreat nor turn away. World-Honored One! Practicing Prajñāpāramitā is like practicing empty space. World-Honored One! Bodhisattvas, for the sake of liberating all sentient beings, generate great adornment and should be revered. World-Honored One! Bodhisattvas, for the sake of sentient beings, generate great adornment, like a person fighting with empty space. World-Honored One! Bodhisattvas, for the sake of sentient beings, generate great adornment, like a person arguing with empty space. World-Honored One! These bodhisattvas are said to generate great adornment. World-Honored One! Bodhisattvas, for the sake of sentient beings, generate great adornment, like a person trying to lift empty space. World-Honored One! These bodhisattvas are said to have crossed to the other shore of diligence, are called courageous and strong, are called equal to empty space in all dharmas, and thus generate anuttara-samyak-sambodhi."
爾時會中有一比丘作是念：「我敬禮般若波羅蜜。般若波羅蜜中，無有法生，無有法滅。」
At that time, a bhikṣu in the assembly had this thought, ‘I pay homage to Prajñāpāramitā. Within Prajñāpāramitā, no dharma arises and no dharma ceases.’
爾時釋提桓因語須菩提：「若菩薩修習深般若波羅蜜，為修習何法？」「憍尸迦！若菩薩修習深般若波羅蜜，即是修習虛空。」
At that time, Śakra-devānāmindra said to Subhūti, "When a bodhisattva practices the profound Prajñāpāramitā, what dharma are they practicing?"
"Kauśika! When a bodhisattva practices the profound Prajñāpāramitā, they are practicing empty space."
釋提桓因白佛言：「世尊！若人能受持讀誦般若波羅蜜，我當守護。」
Śakra-devānāmindra said to the Buddha: "World-Honored One! If someone can uphold, read, and recite the Prajñāpāramitā, I will protect them."
須菩提語釋提桓因：「汝見是法可守護耶？」釋提桓因言：「不見也。」
Subhūti said to Śakra-devānāmindra: "Do you see this dharma that can be protected?"
Śakra-devānāmindra said: "I do not see it."
「憍尸迦！若菩薩如般若波羅蜜所說行，即是守護。若菩薩或時遠離般若波羅蜜，人若非人則得其便。憍尸迦！若人欲守護行般若波羅蜜者，則為欲守護虛空。憍尸迦！於意云何？汝能守護響不？」釋提桓因言：「不能也。」
"Kauśika! If a bodhisattva practices as taught in the Prajñāpāramitā, this itself is protection. If a bodhisattva sometimes strays from the Prajñāpāramitā, humans or non-humans may take advantage of them. Kauśika! If someone wishes to protect those practicing the Prajñāpāramitā, it is like wishing to protect empty space. Kauśika! What do you think? Can you protect an echo?"
Śakra-devānāmindra said: "I cannot."
[0552c10] 「憍尸迦！菩薩亦如是行般若波羅蜜，知一切法空如響，如是亦不分別，當知是為行般若波羅蜜。」
"Kauśika! Bodhisattvas practicing Prajñāpāramitā in this way know that all dharmas are empty like an echo, and thus they do not discriminate. Know that this is practicing Prajñāpāramitā."
[0552c12] 爾時佛以神力，令三千大千世界所有四天王天，及諸釋提桓因、娑婆世界主、諸梵天王，皆來至佛所，頭面禮佛足，却住一面。四天王、諸釋提桓因、諸梵天王等，以佛神力，得見千佛，如是相，如是名，說般若波羅蜜品者，皆名須菩提。難問者亦如釋提桓因、彌勒菩薩，當成阿耨多羅三藐三菩提。亦於此土，說般若波羅蜜。
At that time, the Buddha used his divine power to cause the Four Heavenly Kings, all the Śakra-devānāmindras, the Lord of the Sahā World, and all the Brahmā Kings from the three thousand great thousand world systems to come to where the Buddha was. They bowed their heads at the Buddha's feet and stood to one side. Through the Buddha's divine power, the Four Heavenly Kings, Śakra-devānāmindras, and Brahmā Kings saw a thousand Buddhas, with such appearances and such names, all expounding the Prajñāpāramitā chapter, and all named Subhūti. Those who asked difficult questions were like Śakra-devānāmindra and Maitreya Bodhisattva, who will attain anuttara-samyak-sambodhi. They also expounded the Prajñāpāramitā in this land.
[0552c19] 爾時須菩提白佛言：「世尊！彌勒菩薩成阿耨多羅三藐三菩提時，於是處云何說般若波羅蜜？」「須菩提！彌勒菩薩成阿耨多羅三藐三菩提時，說般若波羅蜜，不說色空，不說受、想、行、識空；不說色縛，不說色解；不說受、想、行、識縛，不說受、想、行、識解。」
At that time, Subhūti said to the Buddha: "World-Honored One! When Maitreya Bodhisattva attains anuttara-samyak-sambodhi, how will he explain Prajñāpāramitā in this place?"
"Subhūti! When Maitreya Bodhisattva attains anuttara-samyak-sambodhi, he will explain Prajñāpāramitā without speaking of the emptiness of form, without speaking of the emptiness of sensation, perception, conditioning, or consciousness; without speaking of the bondage of form, without speaking of the liberation of form; without speaking of the bondage of sensation, perception, conditioning, or consciousness, without speaking of the liberation of sensation, perception, conditioning, or consciousness."
[0552c25] 須菩提言：「世尊！般若波羅蜜清淨？」佛言：「色淨故，般若波羅蜜清淨。」「受、想、行、識淨故，般若波羅蜜清淨？」佛言：「虛空淨故，般若波羅蜜清淨；色無染故，般若波羅蜜清淨；受、想、行、識無染故，般若波羅蜜清淨。須菩提！虛空無染故，般若波羅蜜清淨。」
Subhūti said: "World-Honored One! Is Prajñāpāramitā pure?"
The Buddha said: "Because form is pure, Prajñāpāramitā is pure."
"Is Prajñāpāramitā pure because sensation, perception, mental formations, and consciousness are pure?"
The Buddha said: "Because empty space is pure, Prajñāpāramitā is pure; because form is undefiled, Prajñāpāramitā is pure; because sensation, perception, mental formations, and consciousness are undefiled, Prajñāpāramitā is pure. Subhūti! Because empty space is undefiled, Prajñāpāramitā is pure."
[0553a01] 「世尊！若有善男子、善女人，能受持讀誦般若波羅蜜者，終不橫死。若干百千諸天，皆共隨從。若月八日、十四日、十五日、二十三日、二十九日、三十日，在在處處，說般若波羅蜜，其福甚多。」佛言：「如是，如是！須菩提！是人說般若波羅蜜，得福甚多。須菩提！般若波羅蜜多有留難。何以故？般若波羅蜜是大珍寶，於法無所著，無所取。所以者何？謂諸法無所有，不可得故。須菩提！般若波羅蜜無所得故，無能染污。何以故？般若波羅蜜以無法故，名為無染般若波羅蜜。般若波羅蜜無污故，諸法亦無污。若如是，亦不分別。名為行般若波羅蜜。須菩提！般若波羅蜜無有法，若見若不見，無有法若取若捨。」
"World-Honored One! If good men and good women can uphold, read, and recite the Prajñāpāramitā, they will never die an untimely death. Hundreds of thousands of devas will follow them. If on the eighth, fourteenth, fifteenth, twenty-third, twenty-ninth, and thirtieth days of the month, everywhere and anywhere, they explain the Prajñāpāramitā, their merit will be very great."
The Buddha said: "So it is, so it is! Subhūti! When such a person explains the Prajñāpāramitā, they gain great merit. Subhūti! The Prajñāpāramitā has many obstacles. Why? Because the Prajñāpāramitā is a great treasure, yet it does not cling to or grasp at any dharma. Why is this? Because all dharmas have no existence and cannot be obtained.
Subhūti! Because the Prajñāpāramitā has nothing to attain, it cannot be defiled. Why? Because the Prajñāpāramitā has no dharmas, it is called the undefiled Prajñāpāramitā. Because the Prajñāpāramitā is undefiled, all dharmas are also undefiled. If it is like this, there is also no discrimination. This is called practicing the Prajñāpāramitā.
Subhūti! In the Prajñāpāramitā, there is no dharma that can be seen or not seen, no dharma that can be grasped or abandoned."
[0553a14] 是時若干百千諸天子，踊躍歡喜，於虛空中同聲唱言：「我於閻浮提，再見法輪轉。」須菩提語諸天子：「非初轉，非二轉。何以故？般若波羅蜜法中，無轉無還。」
At that time, hundreds of thousands of heavenly sons, leaping with joy, proclaimed in unison in the sky: "We have seen the Dharma wheel turn again in Jambudvīpa."
Subhūti said to the heavenly sons: "It is neither the first turning nor the second turning. Why? In the dharma of Prajñāpāramitā, there is no turning and no returning."
[0553a18] 佛告須菩提：「摩訶波羅蜜是菩薩般若波羅蜜，所謂於一切法無轉無著。得阿耨多羅三藐三菩提，亦無所得。轉法輪時，亦無所轉，無法可還，無法可示，無法可見。是法不可得故。何以故？須菩提！空不轉不還，無相無作，無起無生，無所有，不轉不還，如是說名為說般若波羅蜜。無聽者，無受者，無證者，亦無以法作福田者。」
The Buddha told Subhūti: "The Great Perfection is the bodhisattva's Prajñāpāramitā, which means there is no turning and no attachment to any dharma. Even when attaining anuttara-samyak-sambodhi, there is also nothing attained. When turning the Dharma wheel, there is also nothing turned, no dharma to return, no dharma to demonstrate, no dharma to see. This is because these dharmas cannot be obtained. Why? Subhūti! Emptiness does not turn or return, has no characteristics and no action, no arising and no birth, no existence, does not turn and does not return. Speaking like this is called explaining Prajñāpāramitā. There is no listener, no receiver, no realizer, and also no one using the dharma to create a field of merit."
[0553a25] 須菩提白佛言：「世尊！無邊波羅蜜是般若波羅蜜，虛空無邊故。世尊！正波羅蜜是般若波羅蜜，諸法平等故。世尊！離波羅蜜是般若波羅蜜，諸法性離故。世尊！不可破波羅蜜是般若波羅蜜，諸法不可得故。世尊！無處波羅蜜是般若波羅蜜，諸法無形無名故。世尊！無去波羅蜜是般若波羅蜜，諸法無來故。世尊！無奪波羅蜜是般若波羅蜜，諸法不可取故。世尊！盡波羅蜜是般若波羅蜜，諸法無盡故。世尊！無生波羅蜜是般若波羅蜜，諸法無生故。世尊！無作波羅蜜是般若波羅蜜，作者不可得故。世尊！不出波羅蜜是般若波羅蜜，出者不可得故。世尊！不至波羅蜜是般若波羅蜜，無退沒故。世尊！無垢波羅蜜是般若波羅蜜，諸煩惱清淨故。世尊！無污波羅蜜是般若波羅蜜，處不污故。世尊！不滅波羅蜜是般若波羅蜜，諸法離前際故。世尊！幻波羅蜜是般若波羅蜜，諸法不生故。世尊！夢波羅蜜是般若波羅蜜，意識平等故。世尊！不戲波羅蜜是般若波羅蜜，諸戲平等故。世尊！不念波羅蜜是般若波羅蜜，諸念不生故。世尊！不動波羅蜜是般若波羅蜜，法性常住故。世尊！離欲波羅蜜是般若波羅蜜，諸法不虛誑故。世尊！不起波羅蜜是般若波羅蜜，諸法無分別故。世尊！寂滅波羅蜜是般若波羅蜜，諸法相不可得故。世尊！無煩惱波羅蜜是般若波羅蜜，諸法無過咎故。世尊！無眾生波羅蜜是般若波羅蜜，眾生際不可得故。世尊！不斷波羅蜜是般若波羅蜜，諸法不起故。世尊！無二邊波羅蜜是般若波羅蜜，諸法無著故。世尊！不異波羅蜜是般若波羅蜜，諸法不和合故。世尊！不著波羅蜜是般若波羅蜜，不分別聲聞、辟支佛地故。世尊！不分別波羅蜜是般若波羅蜜，諸分別平等故。世尊！無量波羅蜜是般若波羅蜜，量法不生故。世尊！虛空波羅蜜是般若波羅蜜，諸法無障礙故。世尊！不生波羅蜜是般若波羅蜜，諸法不起故。世尊！無常波羅蜜是般若波羅蜜，諸法不失故。世尊！苦波羅蜜是般若波羅蜜，諸法無苦惱故。世尊！無我波羅蜜是般若波羅蜜，諸法無所貪著故。世尊！空波羅蜜是般若波羅蜜，諸法無所得故。世尊！無相波羅蜜是般若波羅蜜，諸法相不可得故。世尊！無作波羅蜜是般若波羅蜜，諸法無所成故。世尊！力波羅蜜是般若波羅蜜，諸法不可破故。世尊！無量佛法波羅蜜是般若波羅蜜，過算數法故。世尊！無所畏波羅蜜是般若波羅蜜，心不沒故。世尊！如波羅蜜是般若波羅蜜，諸法不異故。世尊！自然波羅蜜是般若波羅蜜，諸法無性故。」
Subhūti said to the Buddha: "World-Honored One! Prajñāpāramitā is the perfection of boundlessness, because empty space is boundless. World-Honored One! Prajñāpāramitā is the perfection of correctness, because all dharmas are equal. World-Honored One! Prajñāpāramitā is the perfection of separation, because the nature of all dharmas is separate. World-Honored One! Prajñāpāramitā is the perfection of indestructibility, because all dharmas cannot be obtained. World-Honored One! Prajñāpāramitā is the perfection of placelessness, because all dharmas have no form and no name. World-Honored One! Prajñāpāramitā is the perfection of non-going, because all dharmas do not come. World-Honored One! Prajñāpāramitā is the perfection of non-taking, because all dharmas cannot be grasped. World-Honored One! Prajñāpāramitā is the perfection of exhaustion, because all dharmas are inexhaustible. World-Honored One! Prajñāpāramitā is the perfection of non-birth, because all dharmas are unborn. World-Honored One! Prajñāpāramitā is the perfection of non-action, because the doer cannot be found.
World-Honored One! Prajñāpāramitā is the perfection of non-emergence, because the one who emerges cannot be found. World-Honored One! Prajñāpāramitā is the perfection of non-arrival, because there is no regression. World-Honored One! Prajñāpāramitā is the perfection of stainlessness, because all afflictions are purified. World-Honored One! Prajñāpāramitā is the perfection of non-defilement, because its abode is undefiled. World-Honored One! Prajñāpāramitā is the perfection of non-extinction, because all dharmas are separated from the prior limit. World-Honored One! Prajñāpāramitā is the perfection of illusion, because all dharmas are unborn. World-Honored One! Prajñāpāramitā is the perfection of dreams, because mental consciousness is equal. World-Honored One! Prajñāpāramitā is the perfection of non-play, because all play is equal. World-Honored One! Prajñāpāramitā is the perfection of non-thought, because all thoughts do not arise. World-Honored One! Prajñāpāramitā is the perfection of non-movement, because the nature of dharmas is constantly abiding.
World-Honored One! Prajñāpāramitā is the perfection of detachment from desire, because all dharmas are not false. World-Honored One! Prajñāpāramitā is the perfection of non-arising, because all dharmas are without discrimination. World-Honored One! Prajñāpāramitā is the perfection of quiescence, because the characteristics of all dharmas cannot be obtained. World-Honored One! Prajñāpāramitā is the perfection of non-affliction, because all dharmas are without fault. World-Honored One! Prajñāpāramitā is the perfection of non-sentient beings, because the limit of sentient beings cannot be obtained. World-Honored One! Prajñāpāramitā is the perfection of non-severance, because all dharmas do not arise. World-Honored One! Prajñāpāramitā is the perfection of non-duality, because all dharmas are without attachment. World-Honored One! Prajñāpāramitā is the perfection of non-difference, because all dharmas do not combine. World-Honored One! Prajñāpāramitā is the perfection of non-attachment, because it does not discriminate between the stages of śrāvakas and pratyekabuddhas.
World-Honored One! Prajñāpāramitā is the perfection of non-discrimination, because all discriminations are equal. World-Honored One! Prajñāpāramitā is the perfection of immeasurability, because the dharma of measurement does not arise. World-Honored One! Prajñāpāramitā is the perfection of empty space, because all dharmas are unobstructed. World-Honored One! Prajñāpāramitā is the perfection of non-production, because all dharmas do not arise. World-Honored One! Prajñāpāramitā is the perfection of impermanence, because all dharmas are not lost. World-Honored One! Prajñāpāramitā is the perfection of suffering, because all dharmas are without suffering and affliction. World-Honored One! Prajñāpāramitā is the perfection of non-self, because all dharmas are without greed or attachment. World-Honored One! Prajñāpāramitā is the perfection of emptiness, because all dharmas cannot be obtained. World-Honored One! Prajñāpāramitā is the perfection of signlessness, because the characteristics of all dharmas cannot be obtained. World-Honored One! Prajñāpāramitā is the perfection of wishlessness, because all dharmas accomplish nothing.
World-Honored One! Prajñāpāramitā is the perfection of power, because all dharmas cannot be destroyed. World-Honored One! Prajñāpāramitā is the perfection of immeasurable Buddha dharmas, because it transcends countable dharmas. World-Honored One! Prajñāpāramitā is the perfection of fearlessness, because the mind does not sink. World-Honored One! Prajñāpāramitā is the perfection of suchness, because all dharmas are not different. World-Honored One! Prajñāpāramitā is the perfection of self-nature, because all dharmas are without nature."