第四分堅固品第二十七之一
Chapter 27: Firm
時，舍利子問善現言：「諸菩薩摩訶薩行深般若波羅蜜多時，為行堅固法，為行不堅固法？」
At that time, Śāriputra asked Subhūti, “When bodhisattva‑mahāsattvas practice the deep Prajñā‑pāramitā, are they practicing firm dharmas or non‑firm dharmas?”
善現答言：「諸菩薩摩訶薩行深般若波羅蜜多時，行不堅固法，不行堅固法。何以故？舍利子！甚深般若波羅蜜多及一切法，畢竟皆無堅固性故。所以者何？諸菩薩摩訶薩行深般若波羅蜜多時，於深般若波羅蜜多及一切法，尚不見有非堅固法可得，況見有堅固法可得！」
Subhūti replied, “When bodhisattva‑mahāsattvas practice the deep Prajñā‑pāramitā, they practice non‑firm dharmas and do not practice firm dharmas. Why? Śāriputra, because the profound Prajñā‑pāramitā and all dharmas ultimately have no firm nature. Moreover, when bodhisattva‑mahāsattvas practice the deep Prajñā‑pāramitā, with respect to that profound Prajñā‑pāramitā and to all dharmas, they do not even see a ‘non‑firm dharma’ as obtainable—how much less a ‘firm dharma’!”
時，有無量欲界天子、色界天子，咸作是念：「若菩薩乘善男子等，能發無上正等覺心，雖行般若波羅蜜多甚深義趣，而於實際能不作證，不墮聲聞及獨覺地。由此因緣，是有情類甚為希有能為難事，應當敬禮。所以者何？是菩薩乘善男子等雖行法性，而於其中能不作證。」
Then innumerable deva princes of the Desire Realm and the Form Realm all thought, “If good men of the bodhisattva vehicle can arouse the resolve for unsurpassed perfect enlightenment, then even while they practice the profoundly meaningful Prajñā‑pāramitā, they do not make realization of the reality‑limit and they do not fall into the śrāvaka or pratyekabuddha levels. For this reason such beings are exceedingly rare and able to do what is difficult, and should be honored. Why? Because these good men of the bodhisattva vehicle practice dharma‑nature yet do not realize anything within it.”
爾時，善現知諸天子心之所念，便告之言：「此菩薩乘善男子等，不證實際，不墮聲聞及獨覺地，非甚希有亦未為難。若菩薩摩訶薩知一切法及諸有情畢竟非有皆不可得，而發無上正等覺心，被精進甲誓度無量無邊有情，令入無餘般涅槃界，是菩薩摩訶薩乃甚希有能為難事。天子當知！若菩薩摩訶薩雖知有情畢竟非有都不可得，而發無上正等覺心，被精進甲為欲調伏諸有情類，如有為欲調伏虛空。何以故？諸天子！虛空離故，當知一切有情亦離；虛空空故，當知一切有情亦空；虛空不堅實故，當知一切有情亦不堅實；虛空無所有故，當知一切有情亦無所有。由此因緣，是菩薩摩訶薩乃甚希有能為難事。
Subhūti, knowing what was in the devas’ minds, said to them, “That these good men of the bodhisattva vehicle do not realize the reality‑limit and do not fall into the śrāvaka or pratyekabuddha levels is not especially rare, nor is it difficult. What is truly rare and difficult is this: that a bodhisattva‑mahāsattva, knowing that all dharmas and all beings are ultimately non‑existent and unobtainable, still arouses the resolve for unsurpassed perfect enlightenment, dons the armor of vigor, and vows to ferry measureless, boundless beings, bringing them into the realm of nirvāṇa without remainder. Devas, you should know: even though a bodhisattva‑mahāsattva knows that beings are ultimately non‑existent and altogether unobtainable, he still arouses the resolve for unsurpassed perfect enlightenment and dons the armor of vigor to tame beings—as if one were to try to tame space. Why? Devas, because just as space is dissociated, you should know that all beings are dissociated; just as space is empty, you should know that all beings are empty; just as space is not solid, you should know that all beings are not solid; just as there is nothing in space, you should know that there is nothing in all beings. For this reason such a bodhisattva‑mahāsattva is indeed exceedingly rare and able to do what is difficult.
「天子當知！是菩薩摩訶薩被大願鎧，為欲調伏一切有情，而諸有情畢竟非有、都不可得，如有被鎧與虛空戰。天子當知！是菩薩摩訶薩被大願鎧，為欲饒益一切有情，而諸有情及大願鎧畢竟非有、俱不可得。何以故？諸天子！有情離故，此大願鎧當知亦離；有情空故，此大願鎧當知亦空；有情不堅實故，此大願鎧當知亦不堅實；有情無所有故，此大願鎧當知亦無所有。天子當知！是菩薩摩訶薩調伏饒益諸有情事亦不可得。何以故？諸天子！有情離故，此調伏饒益事當知亦離；有情空故，此調伏饒益事當知亦空；有情不堅實故，此調伏饒益事當知亦不堅實；有情無所有故，此調伏饒益事當知亦無所有。天子當知！諸菩薩摩訶薩亦無所有。何以故？諸天子！有情離故，諸菩薩摩訶薩當知亦離；有情空故，諸菩薩摩訶薩當知亦空；有情不堅實故，諸菩薩摩訶薩當知亦不堅實；有情無所有故，諸菩薩摩訶薩當知亦無所有。
“Devas, you should know: when a bodhisattva‑mahāsattva, having donned the great‑vow armor, seeks to tame all beings—yet beings are ultimately non‑existent and unobtainable—it is as though someone armored were to do battle with space. Devas, you should know: when a bodhisattva‑mahāsattva, having donned the great‑vow armor, seeks to benefit all beings—yet both those beings and that great‑vow armor are ultimately non‑existent and unobtainable—why is this so? Devas, because since beings are dissociated, that great‑vow armor is also to be known as dissociated; since beings are empty, that great‑vow armor is also to be known as empty; since beings are not solid, that great‑vow armor is also to be known as not solid; since beings are nothing at all, that great‑vow armor is also to be known as nothing at all. Devas, you should know: the enterprise of taming and benefiting beings undertaken by that bodhisattva‑mahāsattva is likewise unobtainable. Why? Devas, because since beings are dissociated, that enterprise of taming and benefiting is also to be known as dissociated; since beings are empty, that enterprise is also to be known as empty; since beings are not solid, that enterprise is also to be known as not solid; since beings are nothing at all, that enterprise is also to be known as nothing at all. Devas, you should know: the bodhisattva‑mahāsattvas themselves are also nothing at all. Why? Devas, because since beings are dissociated, the bodhisattva‑mahāsattvas are also to be known as dissociated; since beings are empty, the bodhisattva‑mahāsattvas are also to be known as empty; since beings are not solid, the bodhisattva‑mahāsattvas are also to be known as not solid; since beings are nothing at all, the bodhisattva‑mahāsattvas are also to be known as nothing at all.”
「天子當知！若菩薩摩訶薩聞如是語，心不沈沒亦不憂悔、不驚、不怖，當知是菩薩摩訶薩行深般若波羅蜜多。何以故？諸天子！有情離故，當知色蘊亦離，有情離故，當知受、想、行、識蘊亦離；有情離故，當知眼處亦離，有情離故，當知耳、鼻、舌、身、意處亦離；有情離故，當知色處亦離，有情離故，當知聲、香、味、觸、法處亦離；有情離故，當知眼界亦離，有情離故，當知耳、鼻、舌、身、意界亦離；有情離故，當知色界亦離；有情離故，當知聲、香、味、觸、法界亦離；有情離故，當知眼識界亦離，有情離故，當知耳、鼻、舌、身、意識界亦離；有情離故，當知眼觸亦離，有情離故，當知耳、鼻、舌、身、意觸亦離；有情離故，當知眼觸為緣所生諸受亦離，有情離故，當知耳、鼻、舌、身、意觸為緣所生諸受亦離；有情離故，當知地界亦離，有情離故，當知水、火、風、空、識界亦離；有情離故，當知因緣亦離，有情離故，當知等無間緣、所緣緣、增上緣亦離；有情離故，當知無明亦離，有情離故，當知行、識、名色、六處、觸、受、愛、取、有、生、老死亦離；有情離故，當知布施波羅蜜多乃至般若波羅蜜多亦離；有情離故，當知內空乃至無性自性空亦離；有情離故，當知真如乃至不思議界亦離；有情離故，當知苦聖諦乃至道聖諦亦離；有情離故，當知四念住乃至八聖道支亦離；有情離故，當知四靜慮、四無量、四無色定亦離；有情離故，當知空、無相、無願解脫門亦離；有情離故，當知八解脫乃至十遍處亦離；有情離故，當知淨觀地乃至如來地亦離；有情離故，當知極喜地乃至法雲地亦離；有情離故，當知一切陀羅尼門、三摩地門亦離；有情離故，當知五眼、六神通亦離；有情離故，當知如來十力乃至十八佛不共法亦離；有情離故，當知大慈、大悲、大喜、大捨亦離；有情離故，當知三十二相、八十隨好亦離；有情離故，當知無忘失法、恒住捨性亦離；有情離故，當知一切智、道相智、一切相智亦離；有情離故，當知預流果乃至獨覺菩提亦離；有情離故，當知一切菩薩摩訶薩行、諸佛無上正等菩提亦離；有情離故，當知一切智智亦離；有情離故，當知一切法亦離。
“Deva princes, you should know: if, on hearing such words, a bodhisattva‑mahāsattva’s mind neither sinks nor feels remorse, is neither startled nor afraid, then you should know that this bodhisattva‑mahāsattva is practicing the deep Prajñā‑pāramitā. Why? Deva princes, because beings are dissociated, you should know that the aggregate of form is also dissociated; because beings are dissociated, you should know that the aggregates of feeling, perception, formations, and consciousness are also dissociated. Because beings are dissociated, you should know that the eye sense‑base is dissociated; and likewise the ear, nose, tongue, body, and mind bases are dissociated. Because beings are dissociated, you should know that the object‑bases of form are dissociated; and likewise sound, scent, taste, touch, and dharmas are dissociated. Because beings are dissociated, you should know that the eye realm is dissociated; and likewise the realms of the ear, nose, tongue, body, and mind are dissociated. Because beings are dissociated, you should know that the realm of visible form is dissociated; and likewise the realms of sound, scent, taste, touch, and dharmas are dissociated. Because beings are dissociated, you should know that the eye‑consciousness realm is dissociated; and likewise the ear‑, nose‑, tongue‑, body‑, and mind‑consciousness realms are dissociated. Because beings are dissociated, you should know that eye‑contact is dissociated; and likewise ear‑, nose‑, tongue‑, body‑, and mind‑contact are dissociated. Because beings are dissociated, you should know that the feelings born from eye‑contact as condition are dissociated; and likewise the feelings born from ear‑, nose‑, tongue‑, body‑, and mind‑contact as condition are dissociated. Because beings are dissociated, you should know that the earth element is dissociated; and likewise the water, fire, wind, space, and consciousness elements are dissociated. Because beings are dissociated, you should know that conditions are dissociated; and likewise the immediate condition, the object condition, and the predominant condition are dissociated. Because beings are dissociated, you should know that ignorance is dissociated; and likewise formations, consciousness, name‑and‑form, the six sense‑fields, contact, feeling, craving, clinging, existence, birth, and old age and death are dissociated. Because beings are dissociated, you should know that the Perfection of Giving up to the Perfection of Wisdom are dissociated. Because beings are dissociated, you should know that internal emptiness up to the emptiness of lacking own‑nature are dissociated. Because beings are dissociated, you should know that suchness up to the inconceivable realm are dissociated. Because beings are dissociated, you should know that the noble truth of suffering up to the noble truth of the path are dissociated. Because beings are dissociated, you should know that the four establishments of mindfulness up to the eight limbs of the noble path are dissociated. Because beings are dissociated, you should know that the four dhyānas, the four immeasurables, and the four formless absorptions are dissociated. Because beings are dissociated, you should know that the liberations of emptiness, signlessness, and wishlessness are dissociated. Because beings are dissociated, you should know that the eight liberations up to the ten totalities are dissociated. Because beings are dissociated, you should know that the stages of pure contemplation up to the Tathāgata’s ground are dissociated. Because beings are dissociated, you should know that the bhūmis from the Joyous up to the Dharma‑Cloud are dissociated. Because beings are dissociated, you should know that all dhāraṇī gates and samādhi gates are dissociated. Because beings are dissociated, you should know that the five eyes and the six superknowledges are dissociated. Because beings are dissociated, you should know that the Tathāgata’s ten powers up to the eighteen unshared qualities of a Buddha are dissociated. Because beings are dissociated, you should know that great loving‑kindness, great compassion, great joy, and great equanimity are dissociated. Because beings are dissociated, you should know that the thirty‑two marks and the eighty excellent signs are dissociated. Because beings are dissociated, you should know that non‑forgetfulness of Dharma and constant abiding in the nature of relinquishment are dissociated. Because beings are dissociated, you should know that all‑knowledge, knowledge of the path‑aspect, and knowledge of all aspects are dissociated. Because beings are dissociated, you should know that the fruit of stream‑entry up to pratyekabuddha‑bodhi are dissociated. Because beings are dissociated, you should know that all the conduct of the bodhisattva‑mahāsattvas and the Buddhas’ unsurpassed perfect enlightenment are dissociated. Because beings are dissociated, you should know that the knowledge of all aspects is dissociated. Because beings are dissociated, you should know that all dharmas are dissociated.
「天子當知！若菩薩摩訶薩聞說一切法無不離時，其心不驚、不恐、不怖、不沈、不沒，當知是菩薩摩訶薩行深般若波羅蜜多。」
“Deva princes, you should know: if, when bodhisattva‑mahāsattvas hear that among all dharmas nothing is not dissociated, their minds are not startled, not terrified, not afraid, and do not sink or drown, you should know that these bodhisattva‑mahāsattvas are practicing the deep Prajñā‑pāramitā.”
爾時，世尊告善現曰：「何因緣故諸菩薩摩訶薩聞說一切法無不離時，其心不驚、不恐、不怖、不沈、不沒？」
Then the World‑Honored One said to Subhūti, “For what reason is it that when bodhisattva‑mahāsattvas hear that among all dharmas nothing is not dissociated, their minds are not startled, not terrified, not afraid, and do not sink or drown?”
具壽善現白言：「世尊！以一切法皆遠離故，諸菩薩摩訶薩聞說一切法無不離時，其心不驚、不恐、不怖、不沈、不沒。所以者何？諸菩薩摩訶薩於一切法，若能驚等、若所驚等、若驚等處、若驚等時、若驚等者、由此驚等皆無所得，以一切法不可得故。世尊！若菩薩摩訶薩聞說是事，心不沈沒亦不驚怖、不憂、不悔，當知是菩薩摩訶薩行深般若波羅蜜多。所以者何？是菩薩摩訶薩觀一切法皆不可得，不可施設是能沈等、是所沈等、是沈等處、是沈等時、是沈等者、由此沈等，以是因緣，諸菩薩摩訶薩聞如是事，心不沈沒亦不驚怖、不憂、不悔。
The Venerable Subhūti said, “World‑Honored One, because all dharmas are wholly dissociated, when bodhisattva‑mahāsattvas hear that among all dharmas nothing is not dissociated, their minds are not startled, not alarmed, not afraid, and they neither sink nor drown. Why is this? Because for bodhisattva‑mahāsattvas, with respect to all dharmas, the one who could be startled, the object that could cause startling, the place of startling, the time of startling, and the agent who is startled—none of these can be obtained, since all dharmas are unobtainable. World‑Honored One, if bodhisattva‑mahāsattvas, on hearing this, do not let their minds sink, and are not frightened, not worried, and not regretful, you should know that these bodhisattva‑mahāsattvas are practicing the deep Prajñā‑pāramitā. Why? Because these bodhisattva‑mahāsattvas contemplate all dharmas as unobtainable and cannot posit ‘the one who sinks,’ ‘that in which one sinks,’ ‘the place of sinking,’ ‘the time of sinking,’ or ‘the agent who sinks’—and therefore, upon hearing such teachings, their minds do not sink, nor are they frightened, worried, or regretful.
「世尊！若菩薩摩訶薩能如是行甚深般若波羅蜜多，諸天帝釋、大梵天王、世界主等皆共敬禮、供養恭敬、尊重讚歎。」
“World‑Honored One, if bodhisattva‑mahāsattvas can practice the profound Prajñā‑pāramitā in this way, then the Śakras of the devas, the Great Brahmā Kings, the Lords of the World, and others all together will honor them with reverence, offerings, respect, and praise.”
佛告善現：「若菩薩摩訶薩能如是行甚深般若波羅蜜多，非但恒為諸天帝釋、大梵天王、世界主等，皆共敬禮、供養恭敬、尊重讚歎，是菩薩摩訶薩亦為過此極光淨天、若遍淨天、若廣果天、若淨居天及餘天、龍、阿素洛等，皆共敬禮、供養恭敬、尊重讚歎。是菩薩摩訶薩能如是行甚深般若波羅蜜多，亦為十方無量無數無邊世界一切如來、應、正等覺及諸菩薩摩訶薩眾常共護念。善現當知！是菩薩摩訶薩能如是行甚深般若波羅蜜多，即令一切功德善根疾得圓滿。善現當知！若菩薩摩訶薩能如是行甚深般若波羅蜜多，常為諸佛及諸菩薩并諸天、龍、阿素洛等守護憶念，當知行佛所應行處，亦正修行佛所行行，速證無上正等菩提。
The Buddha told Subhūti, “If bodhisattva‑mahāsattvas can practice the profound Prajñā‑pāramitā in this way, not only will the Śakras of the devas, the Great Brahmā Kings, and the Lords of the World all together honor them with reverence, offerings, respect, and praise; they will also be honored in the same way by the devas of Extreme Radiance, Pervasive Purity, Vast Fruit, and Pure Abode, as well as by other devas, nāgas, and asuras. And these bodhisattva‑mahāsattvas who practice the profound Prajñā‑pāramitā in this way will also be constantly protected and kept in mind by all the Tathāgatas, Arhats, Perfectly Enlightened Ones and the assemblies of bodhisattva‑mahāsattvas throughout the measureless, numberless, boundless worlds of the ten directions. Subhūti, you should know: bodhisattva‑mahāsattvas who can practice the profound Prajñā‑pāramitā in this way thereby cause all their meritorious roots to be swiftly perfected. Subhūti, you should know: if bodhisattva‑mahāsattvas can practice the profound Prajñā‑pāramitā in this way, they are constantly guarded and remembered by the Buddhas and bodhisattvas, together with the devas, nāgas, and asuras. You should understand that they are walking where the Buddhas ought to walk and truly cultivating the practices the Buddhas cultivate, swiftly realizing unsurpassed perfect enlightenment.
「善現當知！是菩薩摩訶薩已於無上正等菩提得不退轉，一切魔軍及諸外道惡知識等不能留難。所以者何？是菩薩摩訶薩其心堅固踰於金剛。假使三千大千世界諸有情類皆變為魔，是一一魔各復化作爾所惡魔，此惡魔眾皆有無量無數神力，是諸惡魔盡其神力，不能留難是菩薩摩訶薩，令不能行甚深般若波羅蜜多，及於無上正等菩提或有退轉。所以者何？是菩薩摩訶薩已得般若波羅蜜多方便善巧，知一切法不可得故。
“Subhūti, you should know: these bodhisattva‑mahāsattvas have already attained non‑retrogression with respect to unsurpassed perfect enlightenment; the entire host of Māras and all outside paths and bad spiritual friends cannot hinder them. Why is this? Because the minds of these bodhisattva‑mahāsattvas are firmer than vajra. Suppose all beings throughout the trichiliocosm were transformed into Māras, and each Māra in turn produced countless evil Māras—though these evil Māras possessed immeasurable magical powers and exhausted them all, they still could not hinder these bodhisattva‑mahāsattvas so that they could not practice the profound Prajñā‑pāramitā, nor could they make them retrogress from unsurpassed perfect enlightenment. Why is this? Because these bodhisattva‑mahāsattvas have already attained the skillful means of the Prajñā‑pāramitā and know that all dharmas are unobtainable.
「復次，善現！置一三千大千世界諸有情類皆變為魔。假使十方殑伽沙等諸佛世界，一切有情皆變為魔，是諸魔眾各復化作爾所惡魔，此諸惡魔皆有無量無數神力，是諸惡魔盡其神力，不能留難是菩薩摩訶薩，令不能行甚深般若波羅蜜多，及於無上正等菩提或有退轉。所以者何？是菩薩摩訶薩已得般若波羅蜜多方便善巧，知一切法不可得故。
“Furthermore, Subhūti, putting aside the beings of a single trichiliocosm, even if all beings in all Buddha‑worlds as numerous as the sands of the Ganges in the ten directions were transformed into Māras, and each of these Māras in turn produced countless evil Māras—though they possessed immeasurable magical powers and exhausted them all, they still could not hinder these bodhisattva‑mahāsattvas so that they could not practice the profound Prajñā‑pāramitā, nor could they make them retrogress from unsurpassed perfect enlightenment. Why? Because these bodhisattva‑mahāsattvas have already attained the skillful means of the Prajñā‑pāramitā and know that all dharmas are unobtainable.
「善現當知！若菩薩摩訶薩成就二法，一切惡魔不能留難，令不能行甚深般若波羅蜜多，及於無上正等菩提或有退轉。何等為二？一者、不捨一切有情。二者、觀察諸法皆空。復次，善現！若菩薩摩訶薩成就二法，一切惡魔不能障礙，令不能行甚深般若波羅蜜多，及於無上正等菩提或有退轉。何等為二？一者、如說悉皆能作。二者、常為諸佛護念。
“Subhūti, you should know: if a bodhisattva‑mahāsattva perfects two dharmas, no evil Māra can hinder him so that he cannot practice the profound Prajñā‑pāramitā or so that he retrogresses from unsurpassed perfect enlightenment. Which two? First, not abandoning any beings. Second, contemplating that all dharmas are empty. Again, Subhūti, if a bodhisattva‑mahāsattva perfects two dharmas, no evil Māra can obstruct him so that he cannot practice the profound Prajñā‑pāramitā or so that he retrogresses from unsurpassed perfect enlightenment. Which two? First, being able to do entirely as taught. Second, being constantly protected and remembered by the Buddhas.
「善現當知！若菩薩摩訶薩能如是行甚深般若波羅蜜多，諸天神等常來禮敬、親近、供養、請問、勸發，作如是言：『善哉！大士！汝能如是行深般若波羅蜜多方便善巧，疾證無上正等菩提，一切有情無依怙者能作依怙，無歸依者能作歸依，無救護者能作救護，無投趣者能作投趣，無舍宅者能作舍宅，無洲渚者能作洲渚，與闇冥者能作光明，與聾盲者能作耳目。何以故？善男子！若能安住甚深般若波羅蜜多方便善巧，疾證無上正等菩提，一切惡魔不能留難。』
“Subhūti, you should know: if a bodhisattva‑mahāsattva can practice the profound Prajñā‑pāramitā in this way, divine beings will constantly come to pay homage, draw near, make offerings, ask questions, and encourage him, saying: ‘Excellent, great being! Because you can practice the deep Prajñā‑pāramitā with skillful means in this way, you will swiftly realize unsurpassed perfect enlightenment. You will be a support for all beings who lack support, a refuge for those without refuge, a protector for those without protection, a destination for those who have nowhere to turn, a shelter for the shelterless, an island for those without an island, light for those in darkness, and ears and eyes for the deaf and blind. Why is this, good man? Because if one can abide in the profound Prajñā‑pāramitā with skillful means, one swiftly realizes unsurpassed perfect enlightenment, and no evil Māra can hinder one.’”
第四分堅固品第二十七之二
「善現當知！若菩薩摩訶薩能如是住甚深般若波羅蜜多，則為十方無量、無數、無邊世界現在如來、應、正等覺，苾芻等眾前後圍繞，宣說般若波羅蜜多。處大眾中自然歡喜稱揚讚歎是菩薩摩訶薩名字、種姓、色相功德，所謂安住甚深般若波羅蜜多真淨功德。
Subhūti, you should know: If bodhisattva‑mahāsattvas abide in the profound Prajñā‑pāramitā in this way, then throughout the worlds of the ten directions—measureless, numberless, and boundless—the present Tathāgatas, Arhats, Perfectly Enlightened Ones, surrounded before and behind by assemblies of bhikṣus, as they proclaim the Prajñā‑pāramitā, will spontaneously rejoice amid the great assembly and extol and praise those bodhisattva‑mahāsattvas’ names, lineages, appearance, and virtues, namely the pure virtues of abiding in the profound Prajñā‑pāramitā.
「善現當知！如我今者為眾宣說甚深般若波羅蜜多，在大眾中自然歡喜稱揚讚歎寶幢菩薩摩訶薩等諸菩薩摩訶薩，及餘現住不動佛所淨修梵行住深般若波羅蜜多諸菩薩摩訶薩名字、種姓、色相功德，所謂安住甚深般若波羅蜜多真淨功德。現在十方無量、無數、無邊世界一切如來、應、正等覺為眾宣說甚深般若波羅蜜多，於彼亦有諸菩薩摩訶薩淨修梵行，不離般若波羅蜜多。彼諸如來、應、正等覺，各於眾中自然歡喜稱揚讚歎彼菩薩摩訶薩名字、種姓、色相功德，所謂不離甚深般若波羅蜜多真淨功德。」
Subhūti, you should know: Just as I am now explaining the profound Prajñā‑pāramitā to the assembly, I spontaneously rejoice amid the great assembly to extol and praise such bodhisattva‑mahāsattvas as Jewel‑Banner and others, and those other bodhisattva‑mahāsattvas who even now, at the feet of the Buddha Akṣobhya, purely cultivate the holy life and abide in the deep Prajñā‑pāramitā—praising their names, lineages, appearance, and virtues, namely the pure virtues of abiding in the profound Prajñā‑pāramitā. Likewise, at present, in the measureless, numberless, boundless worlds of the ten directions, all the Tathāgatas, Arhats, Perfectly Enlightened Ones explain the profound Prajñā‑pāramitā to the assembly; and there, too, are bodhisattva‑mahāsattvas who purely cultivate the holy life without departing from the Prajñā‑pāramitā. Those Tathāgatas, each in their assemblies, spontaneously rejoice to extol and praise those bodhisattvas’ names, lineages, appearance, and virtues, namely the pure virtues of not departing from the profound Prajñā‑pāramitā.
爾時，善現便白佛言：「一切如來、應、正等覺為眾宣說甚深般若波羅蜜多時，皆在眾中自然歡喜稱揚讚歎一切菩薩摩訶薩眾名字、種姓、色相功德耶？」
Then Subhūti said to the Buddha, “When all the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, do they all, in the midst of the assembly, spontaneously rejoice to extol and praise the names, lineages, appearance, and virtues of all bodhisattva‑mahāsattvas?”
佛言：「不也！非諸如來、應、正等覺為眾宣說甚深般若波羅蜜多時，皆在眾中自然歡喜稱揚讚歎一切菩薩摩訶薩眾名字、種姓、色相功德。善現當知！有菩薩摩訶薩已於無上正等菩提得不退轉，行深般若波羅蜜多方便善巧，是菩薩摩訶薩蒙諸如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德。」
The Buddha said, “No. It is not that whenever the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, they all, in the midst of the assembly, spontaneously rejoice to extol and praise the names, lineages, appearance, and virtues of every bodhisattva‑mahāsattva. Subhūti, you should know: there are bodhisattva‑mahāsattvas who have already attained non‑retrogression toward unsurpassed perfect enlightenment and who practice the deep Prajñā‑pāramitā with skillful means; when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, these bodhisattvas are spontaneously rejoiced over and their names, lineages, appearance, and virtues are extolled and praised amid the great assembly.”
具壽善現復白佛言：「頗有菩薩摩訶薩眾未於無上正等菩提得不退轉，而蒙如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德耶？」
The Venerable Subhūti again said to the Buddha, “Are there bodhisattva‑mahāsattvas who have not yet attained non‑retrogression toward unsurpassed perfect enlightenment, yet when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, are likewise spontaneously rejoiced over and extolled and praised for their names, lineages, appearance, and virtues amid the great assembly?”
佛言：「亦有！謂有菩薩摩訶薩眾雖於無上正等菩提未得不退，而修般若波羅蜜多方便善巧，是菩薩摩訶薩亦蒙如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德。」
The Buddha said, “There are. Namely, there are bodhisattva‑mahāsattvas who, although they have not yet attained non‑retrogression toward unsurpassed perfect enlightenment, nevertheless cultivate the Prajñā‑pāramitā with skillful means; these bodhisattvas too, when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, are spontaneously rejoiced over and extolled and praised for their names, lineages, appearance, and virtues amid the great assembly.”
具壽善現復白佛言：「此所說者是何菩薩摩訶薩耶？」
The Venerable Subhūti again said to the Buddha, “Which bodhisattva‑mahāsattvas are being referred to here?”
佛告善現：「有諸菩薩摩訶薩眾隨不動佛為菩薩時所修而學、所行而住，修行般若波羅蜜多方便善巧。是菩薩摩訶薩雖於無上正等菩提未得不退，而蒙如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德。復有菩薩摩訶薩眾隨寶幢菩薩摩訶薩等所修而學、所行而住，修行般若波羅蜜多方便善巧，是菩薩摩訶薩雖於無上正等菩提未得不退，而蒙如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德。
The Buddha told Subhūti, “There are assemblies of bodhisattva‑mahāsattvas who, following what the Buddha Akṣobhya practiced and learned when he was a bodhisattva, take that as their training and way of life, cultivating the Prajñā‑pāramitā with skillful means. Although these bodhisattva‑mahāsattvas have not yet attained non‑retrogression toward unsurpassed perfect enlightenment, when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, they are spontaneously rejoiced over in the great assembly, and their names, lineages, appearance, and virtues are lauded and praised—namely, the pure virtues of abiding in the profound Prajñā‑pāramitā. Likewise there are assemblies of bodhisattva‑mahāsattvas who follow what the bodhisattva‑mahāsattva Jewel‑Banner and others practiced and learned, taking that as their training and way of life, cultivating the Prajñā‑pāramitā with skillful means. Although these bodhisattva‑mahāsattvas have not yet attained non‑retrogression toward unsurpassed perfect enlightenment, when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, they too are spontaneously rejoiced over in the great assembly, and their names, lineages, appearance, and virtues are lauded and praised.
「復次，善現！有菩薩摩訶薩行深般若波羅蜜多，於一切法無生性中，雖深信解而未證得無生法忍，於一切法皆寂靜性，雖深信解而未得入不退轉地，是菩薩摩訶薩已住般若波羅蜜多方便善巧，亦蒙如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德。善現當知！若菩薩摩訶薩蒙諸如來、應、正等覺為眾宣說甚深般若波羅蜜多時，在大眾中自然歡喜稱揚讚歎名字、種姓、色相功德，是菩薩摩訶薩超諸聲聞及獨覺地，近得無上正等菩提不退轉記。所以者何？是菩薩摩訶薩修行般若波羅蜜多方便善巧，必當安住不退轉地，疾證無上正等菩提。
“Furthermore, Subhūti, there are bodhisattva‑mahāsattvas who practice the deep Prajñā‑pāramitā and, with respect to the unborn nature of all dharmas, have deep faith and understanding yet have not realized patience with the non‑arising of dharmas; and who, with respect to the utter quiescence of all dharmas, have deep faith and understanding yet have not entered the irreversible ground. Having already abided in the Prajñā‑pāramitā with skillful means, these bodhisattva‑mahāsattvas likewise, when the Tathāgatas, Arhats, Perfectly Enlightened Ones expound the profound Prajñā‑pāramitā to the assembly, are spontaneously rejoiced over in the great assembly, and their names, lineages, appearance, and virtues are lauded and praised. Subhūti, you should know: when bodhisattva‑mahāsattvas are thus praised by the Tathāgatas in the midst of the assembly while expounding the profound Prajñā‑pāramitā, those bodhisattvas surpass the śrāvaka and pratyekabuddha stages and draw near to receiving the prediction of non‑retrogression toward unsurpassed perfect enlightenment. Why? Because these bodhisattva‑mahāsattvas, cultivating the Prajñā‑pāramitā with skillful means, will assuredly abide on the irreversible ground and swiftly realize unsurpassed perfect enlightenment.
「復次，善現！若菩薩摩訶薩聞說如是甚深般若波羅蜜多所有義趣深心信解，無惑、無疑、不迷、不悶，但作是念：『如佛所說甚深般若波羅蜜多，理趣必然，定非顛倒。』是菩薩摩訶薩應作是念：『我於般若波羅蜜多甚深義趣深生信解，決定已於或復當於不動如來、應、正等覺及諸菩薩摩訶薩所，廣聞般若波羅蜜多，於深義趣深生信解，既信解已，勤修梵行，當得住於不退轉地，住是地已，疾證無上正等菩提。』善現當知！若菩薩摩訶薩但聞如是甚深般若波羅蜜多，尚獲無邊功德勝利，況深信解、如說修行，繫念思惟甚深義趣！是菩薩摩訶薩安住真如近一切智，疾證無上正等菩提，為諸有情宣說法要。」
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas, on hearing such statements about the meaning and purport of the profound Prajñā‑pāramitā, give rise to deep faith and understanding—free of perplexity, free of doubt, without confusion or despondency—and think only this: ‘The meaning and purport of the profound Prajñā‑pāramitā, as taught by the Buddha, are certainly thus and by no means inverted,’ then such bodhisattva‑mahāsattvas should further think: ‘Having given rise to deep faith and understanding in the profound meaning and purport of the Prajñā‑pāramitā, I am determined that I have, or will, in the presence of the Tathāgata Akṣobhya and of bodhisattva‑mahāsattvas, widely hear the Prajñā‑pāramitā, deepen my faith and understanding of its profound purport, and, once I have faith and understanding, diligently cultivate the holy life, whereupon I shall attain the irreversible ground; once abiding on that ground, I shall swiftly realize unsurpassed perfect enlightenment.’ Subhūti, you should know: if bodhisattva‑mahāsattvas merely hear such teachings on the profound Prajñā‑pāramitā, they already gain boundless meritorious excellence—how much more if they deeply believe and understand, practice as taught, and keep in mind and contemplate the profound purport! Such bodhisattva‑mahāsattvas abide in suchness, draw near to the knowledge of all aspects, swiftly realize unsurpassed perfect enlightenment, and proclaim the essentials of Dharma for beings.”
爾時，善現便白佛言：「法離真如無別可得，為說何法安住真如？復說誰能近一切智，疾證無上正等菩提？誰復為誰說何法要？」
At that time, Subhūti said to the Buddha, “Since apart from suchness no dharma can be obtained, what dharma is spoken of as ‘abiding in suchness’? Further, who is said to draw near to the knowledge of all aspects and to swiftly realize unsurpassed perfect enlightenment? And who expounds what essentials of Dharma for whom?”
佛告善現：「汝所問言『法離真如無別可得？為說何法安住真如？復說誰能近一切智，疾證無上正等菩提？誰復為誰說何法？』者，如是！如是！如汝所說。法離真如都不可得，如何可說法住真如？
The Buddha told Subhūti, “As for your question, ‘Since apart from suchness no dharma can be obtained, what dharma is spoken of as “abiding in suchness”? And further, who is said to draw near to the knowledge of all aspects and swiftly realize unsurpassed perfect enlightenment? And who expounds what essentials of Dharma for whom?’—so it is, so it is, just as you have said. Since apart from suchness no dharma can be obtained, how could one speak of a dharma that abides in suchness?
「善現！真如尚不可得，況別有法能住真如？豈復有能近一切智，疾證無上正等菩提？寧復有能為他說法？善現當知！真如不可自住真如，此中都無能、所住故；真如不能近一切智，此中都無能、所近故；真如不能證得無上正等菩提，此中都無能得、所得差別性故；真如不能為他說法，此中都無能、所說故。隨世俗故，說有菩薩行深般若波羅蜜多，安住真如，近一切智，疾證無上正等菩提，為諸有情宣說法要。」
“Subhūti, suchness itself cannot be obtained—how much less could there be some other dharma that abides in suchness? How could there be anyone who draws near to the knowledge of all aspects and swiftly realizes unsurpassed perfect enlightenment? How, then, could there be someone who expounds Dharma for others? Subhūti, you should know: suchness cannot ‘abide’ in suchness, because here there is neither an abider nor what is abided in. Suchness cannot ‘draw near’ to the knowledge of all aspects, because here there is neither a ‘nearer’ nor anything ‘near.’ Suchness cannot ‘realize’ unsurpassed perfect enlightenment, because here there is no distinction of ‘attainer’ and ‘attained.’ Suchness cannot ‘expound’ Dharma to others, because here there is neither an expounder nor anything expounded. By way of worldly convention we say that there are bodhisattvas who practice the deep Prajñā‑pāramitā, who abide in suchness, draw near to the knowledge of all aspects, swiftly realize unsurpassed perfect enlightenment, and expound the essentials of Dharma for beings.”
時，天帝釋便白佛言：「如是般若波羅蜜多理趣甚深極難信解，諸菩薩摩訶薩行深般若波羅蜜多，雖知諸法皆不可得，而求無上正等菩提，欲為有情宣說法要，甚為難事。所以者何？定無有法能住真如，亦無有能近一切智、疾證無上正等菩提，亦無有能宣說法要，然諸菩薩聞如是事，心不沈沒、無惑、無疑、不驚、不恐亦不迷悶，如是等事甚為希有。」
Then Śakra, Lord of the Devas, said to the Buddha, “This Prajñā‑pāramitā’s import is so profound that it is extremely hard to believe and understand. When bodhisattva‑mahāsattvas practice the deep Prajñā‑pāramitā, although they know that all dharmas are unobtainable, they still seek unsurpassed perfect enlightenment and wish to expound the essentials of Dharma for beings—this is exceedingly difficult. Why? Because there is definitively no dharma that can ‘abide’ in suchness, nor anyone who can draw near to the knowledge of all aspects and swiftly realize unsurpassed perfect enlightenment, nor anyone who can expound the essentials of Dharma; and yet, when the bodhisattvas hear this, their minds do not sink, and they are without perplexity or doubt, unstartled, unafraid, and not disheartened. Such things are exceedingly rare.”
爾時，善現謂帝釋言：「憍尸迦！如汝所說『諸菩薩眾聞甚深法，心不沈沒、無惑、無疑、不驚、不恐亦不迷悶，而求無上正等菩提，欲為有情宣說法要，極為難事甚希有！』者。憍尸迦！諸菩薩摩訶薩行深般若波羅蜜多，觀法皆空、都無所有，誰沈？誰沒？誰惑？誰疑？誰驚？誰恐？誰迷？誰悶？是故此事未為希有。然為有情愚癡顛倒，不能通達諸法皆空故，求菩提欲為宣說方便善巧，非極為難。」
Subhūti then said to Śakra, “Kauśika, as you say—‘For the bodhisattvas to hear such profound Dharma and for their minds not to sink, to be without perplexity or doubt, unstartled, unafraid, and not disheartened, while seeking unsurpassed perfect enlightenment and wishing to expound the essentials of Dharma for beings—is exceedingly difficult and rare!’ Kauśika, the bodhisattva‑mahāsattvas who practice the deep Prajñā‑pāramitā contemplate that all dharmas are empty, altogether without anything at all. So who would sink? Who would drown? Who would be perplexed? Who would doubt? Who would startle? Who would fear? Who would be deluded? Who would be disheartened? Therefore, this is not especially rare. However, because beings are foolish and inverted and cannot penetrate that all dharmas are empty, to seek bodhi and wish to expound with skillful means for their sake is not extremely difficult.”
天帝釋言：「尊者善現！諸有所說無不依空，是故所言常無滯礙。如有以箭仰射虛空，若遠若近俱無滯礙，尊者所說亦復如是，若深若淺一切依空，誰能於中敢作留難？」
Śakra said, “Venerable Subhūti, whatever is spoken is invariably dependent on emptiness, and thus what is said is never obstructed. It is like shooting an arrow up into the sky: whether far or near, there is no obstruction. So too with what you have said—whether deep or shallow, all relies on emptiness. Who could dare to hinder it?”
時，天帝釋便白佛言：「我與尊者善現所說，為順如來實語、法語，於法隨法，為正說耶？」
Then Śakra said to the Buddha, “What I have said with Venerable Subhūti—does it accord with the Tathāgata’s true words and words of Dharma, following Dharma as Dharma, and is it a correct statement?”
爾時，世尊告天帝釋：「汝與善現諸有所言，皆順如來實語、法語，於法隨法，無顛倒說。何以故？憍尸迦！具壽善現所有辯才，無不依空而施設故。所以者何？具壽善現觀一切法皆畢竟空，尚不得甚深般若波羅蜜多，況有能行甚深般若波羅蜜多者！尚不得諸佛無上正等菩提，況有能證諸佛無上正等菩提者！尚不得一切智，況有能得一切智者！尚不得真如，況有能得真如成如來者！尚不得無生性，況有能證無生性者！尚不得菩提，況有能證佛菩提者！尚不得十力，況有能成十力者！尚不得四無所畏，況有能成四無所畏者！尚不得諸法，況有能說法者！何以故？憍尸迦！具壽善現於一切法住遠離住，於一切法住無所得住，觀一切法畢竟皆空，所能行等不可得故。
The World‑Honored One said to Śakra, “What you and Subhūti have said all accords with the Tathāgata’s true words and words of Dharma, follows Dharma as Dharma, and is free of inversion. Why? Kauśika, because all the eloquence of the Venerable Subhūti is provisioned without exception by emptiness. And why? Because the Venerable Subhūti contemplates all dharmas as ultimately empty: he cannot even obtain the profound Prajñā‑pāramitā—how much less someone who ‘practices’ the profound Prajñā‑pāramitā! He cannot even obtain the Buddhas’ unsurpassed perfect enlightenment—how much less someone who ‘realizes’ the Buddhas’ unsurpassed perfect enlightenment! He cannot even obtain all‑knowledge—how much less someone who ‘attains’ all‑knowledge! He cannot even obtain suchness—how much less someone who ‘obtains’ suchness and thereby becomes a Tathāgata! He cannot even obtain the unborn nature—how much less someone who ‘realizes’ the unborn nature! He cannot even obtain bodhi—how much less someone who ‘realizes’ Buddha‑bodhi! He cannot even obtain the Ten Powers—how much less someone who ‘accomplishes’ the Ten Powers! He cannot even obtain the Four Fearlessnesses—how much less someone who ‘accomplishes’ the Four Fearlessnesses! He cannot even obtain the dharmas—how much less someone who ‘expounds’ the dharmas! Why? Kauśika, because the Venerable Subhūti abides with respect to all dharmas in a dwelling of dissociation and in a dwelling of non‑attainment, contemplating all dharmas as ultimately empty, so that what could be practiced and so on is unobtainable.
「憍尸迦！具壽善現於一切法住遠離住、無所得住，比諸菩薩摩訶薩眾所住般若波羅蜜多微妙行住，百分不及一，千分不及一，百千分不及一，乃至鄔波尼殺曇分亦不及一。何以故？憍尸迦！是諸菩薩摩訶薩眾所住般若波羅蜜多微妙行住，除如來住，於餘菩薩及諸聲聞、獨覺等住為最為勝、為尊為高、為妙為微妙、為上為無上。以是故，憍尸迦！若菩薩摩訶薩欲於一切有情眾中為最為勝、為尊為高、為妙為微妙、為上為無上者，當住般若波羅蜜多微妙行住無得暫捨。」
“Kauśika, Subhūti’s dwelling in dissociation and non‑attainment with respect to all dharmas is not even one part in a hundred, nor in a thousand, nor in a hundred thousand, nor even an upaniṣad‑part, compared to the subtle conduct‑abiding in Prajñā‑pāramitā wherein the assemblies of bodhisattva‑mahāsattvas abide. Why? Kauśika, because the subtle conduct‑abiding in Prajñā‑pāramitā of those assemblies of bodhisattva‑mahāsattvas—apart from the Tathāgata’s abiding—is the foremost, supreme, honored, exalted, marvelous, and most subtle among the abidings of the other bodhisattvas and the śrāvakas and pratyekabuddhas. Therefore, Kauśika, if a bodhisattva‑mahāsattva wishes to be the foremost among the multitudes of beings—supreme, honored, exalted, marvelous, most subtle, the highest and unsurpassed—he should abide in the subtle conduct‑abiding of Prajñā‑pāramitā and never abandon it even briefly.”