天讚品第十五
Chapter 15: Praise by the Heavenly Beings
爾時，具壽善現便白佛言：「世尊！新學大乘諸菩薩摩訶薩云何應住甚深般若波羅蜜多？云何應學甚深般若波羅蜜多？」
At that time, the Venerable Subhūti addressed the Buddha, saying: 'World-Honored One! How should new students of the Great Vehicle among the bodhisattva-mahāsattvas abide in the profound Prajñāpāramitā? How should they study the profound Prajñāpāramitā?'
佛告善現：「新學大乘諸菩薩摩訶薩欲住、欲學甚深般若波羅蜜多，先應親近、承事、供養真淨善友。若能宣說甚深般若波羅蜜多，教授教誡諸菩薩者，當知是為真淨善友。謂能宣說甚深般若波羅蜜多，教授教誡新學大乘諸菩薩言：『來！善男子！汝應勤修布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。汝勤修時，應無所得而為方便，與諸有情平等共有迴向無上正等菩提。汝迴向時，勿以色故而取無上正等菩提，勿以受、想、行、識故而取無上正等菩提。何以故？善男子！若無所取便能證得一切智智。汝善男子！於聲聞地及獨覺地勿生貪著。』如是，善現！真淨善友教授教誡新學大乘諸菩薩摩訶薩，令其漸入甚深般若波羅蜜多。」
The Buddha told Subhūti: 'New students of the Great Vehicle among the bodhisattva-mahāsattvas who wish to abide in and study the profound Prajñāpāramitā should first approach, serve, and make offerings to true and pure spiritual friends. Those who can expound the profound Prajñāpāramitā and give instruction and admonishment to bodhisattvas should be known as true and pure spiritual friends. That is, those who can expound the profound Prajñāpāramitā and give instruction and admonishment to new students of the Great Vehicle among the bodhisattvas, saying: "Come, good son! You should diligently cultivate the pāramitās of giving, pure conduct, patience, vigor, meditation, and wisdom. When you cultivate diligently, you should use non-attainment as your skillful means, dedicating merit equally with all sentient beings toward unsurpassed perfect enlightenment. When you dedicate merit, do not grasp unsurpassed perfect enlightenment on account of form, do not grasp unsurpassed perfect enlightenment on account of sensation, perception, conditioning, or consciousness. Why is this so? Good son! If there is no grasping, then one can realize all-knowing wisdom. Good son! Do not generate attachment to the śrāvaka ground or the pratyekabuddha ground." Thus, Subhūti! True and pure spiritual friends instruct and admonish new students of the Great Vehicle among the bodhisattva-mahāsattvas, enabling them to gradually enter the profound Prajñāpāramitā.'
爾時，善現復白佛言：「諸菩薩摩訶薩能為難事，依如是相布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，發趣無上正等菩提，不欲自在而取滅度。觀極重苦諸有情界，求證無上正等菩提，欲盡未來方便拔濟，而不怖畏生死流轉。」
At that time, Subhūti again addressed the Buddha, saying: 'Bodhisattva-mahāsattvas are able to accomplish difficult deeds. Relying on such characteristics of giving, pure conduct, patience, vigor, meditation, and wisdom pāramitās, they set forth toward unsurpassed perfect enlightenment, not wishing to freely take liberation for themselves. Observing the realm of sentient beings suffering extremely heavy anguish, they seek to realize unsurpassed perfect enlightenment, wishing to skillfully liberate and rescue all throughout the future, without fearing the cycle of birth and death.'
佛告善現：「如是！如是！諸菩薩摩訶薩能為難事，謂為利樂諸世間故，發趣無上正等菩提，哀愍世間諸有情故，發趣無上正等菩提，作是誓言：『我為濟拔諸世間故，為諸世間作舍宅故，為諸世間作歸依故，為示世間究竟道故，為諸世間作洲渚故，為諸世間作光明故，為諸世間作導首故，為諸世間作所趣故，發勤精進趣向無上正等菩提。』
The Buddha told Subhūti: 'So it is! So it is! Bodhisattva-mahāsattvas are able to accomplish difficult deeds. That is, for the benefit and happiness of all worlds, they set forth toward unsurpassed perfect enlightenment; out of compassion for sentient beings in the world, they set forth toward unsurpassed perfect enlightenment, making this vow: "For the sake of liberating and rescuing all worlds, to serve as shelter for all worlds, to serve as refuge for all worlds, to show the ultimate path to all worlds, to serve as an island for all worlds, to serve as light for all worlds, to serve as guide for all worlds, to serve as the destination for all worlds, I generate diligent effort and proceed toward unsurpassed perfect enlightenment."
「云何菩薩摩訶薩作是誓言：我為濟拔諸世間故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩見諸世間流轉生死，受種種苦不能出離，為斷彼苦，發勤精進趣向無上正等菩提，是為菩薩摩訶薩作是誓言：我為濟拔諸世間故，發勤精進趣向無上正等菩提。
'How do bodhisattva-mahāsattvas make this vow: "For the sake of liberating and rescuing all worlds, I generate diligent effort and proceed toward unsurpassed perfect enlightenment"? Subhūti! Bodhisattva-mahāsattvas see all worlds cycling through birth and death, experiencing various sufferings and unable to escape. To cut off those sufferings, they generate diligent effort and proceed toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas make this vow: "For the sake of liberating and rescuing all worlds, I generate diligent effort and proceed toward unsurpassed perfect enlightenment."
「云何菩薩摩訶薩為諸世間作舍宅故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩欲為世間說一切法皆不和合，發勤精進趣向無上正等菩提，是為菩薩摩訶薩為諸世間作舍宅故，發勤精進趣向無上正等菩提。」
'How do bodhisattva-mahāsattvas, for the sake of serving as shelter for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas wish to teach the world that all phenomena are not combined together, and generate diligent effort proceeding toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas, for the sake of serving as shelter for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.'
具壽善現白言：「世尊！云何一切法皆不和合？」
The Venerable Subhūti said: 'World-Honored One! How are all phenomena not combined together?'
佛告善現：「諸色不和合，即色不相屬，若色不相屬，即色無生滅，若色無生滅，即色不和合，受、想、行、識亦復如是，諸菩薩摩訶薩欲為世間說一切法皆有如是不和合相，發勤精進趣向無上正等菩提。
The Buddha told Subhūti: 'Forms are not combined together—that is, form is not connected to itself. If form is not connected to itself, then form has no arising or ceasing. If form has no arising or ceasing, then form is not combined together. Sensation, perception, conditioning, and consciousness are likewise. Bodhisattva-mahāsattvas wish to teach the world that all phenomena have such characteristics of non-combination, and generate diligent effort proceeding toward unsurpassed perfect enlightenment.'"
云何菩薩摩訶薩為諸世間作歸依故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩為令一切生老病死愁歎憂苦所逼世間，速得解脫生等眾苦，入無餘依般涅槃界，發勤精進趣向無上正等菩提，是為菩薩摩訶薩為諸世間作歸依故，發勤精進趣向無上正等菩提。
'How do bodhisattva-mahāsattvas, for the sake of serving as refuge for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas, to enable all worlds oppressed by birth, old age, sickness, death, sorrow, lamentation, worry, and suffering to quickly gain liberation from the multitude of sufferings such as birth and enter the realm of nirvana without remainder, generate diligent effort and proceed toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas, for the sake of serving as refuge for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.
「云何菩薩摩訶薩為示世間究竟道故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩欲為世間說如是法，謂色彼岸即非色，如彼岸，色亦爾；受、想、行、識彼岸即非受、想、行、識，如彼岸，受、想、行、識亦爾。如色、受、想、行、識彼岸，一切法亦爾。」
'How do bodhisattva-mahāsattvas, for the sake of showing the ultimate path to the world, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas wish to teach the world such Dharma, namely: the other shore of form is not form—as the other shore is, so too is form; the other shore of sensation, perception, conditioning, and consciousness is not sensation, perception, conditioning, and consciousness—as the other shore is, so too are sensation, perception, conditioning, and consciousness. As with the other shore of form, sensation, perception, conditioning, and consciousness, so it is with all phenomena.'
具壽善現白言：「世尊！若如色、受、想、行、識彼岸，一切法亦爾者，豈不菩薩摩訶薩於一切法已現等覺？所以者何？此中都無分別事故。」
The Venerable Subhūti said: 'World-Honored One! If all phenomena are like the other shore of form, sensation, perception, conditioning, and consciousness, haven't bodhisattva-mahāsattvas already perfectly awakened to all phenomena? Why is this so? Because there is nothing here to be discriminated.'
佛告善現：「如是！如是！於彼岸中無所分別，無分別故，諸菩薩摩訶薩於一切法已現等覺。善現當知！諸菩薩摩訶薩甚為難事，雖能如是觀一切法，而不作證亦不沈沒，作是念言：『我於此法現等覺已，證得無上正等菩提，為諸世間宣說開示。』是為菩薩摩訶薩為示世間究竟道故，發勤精進趣向無上正等菩提。
The Buddha told Subhūti: 'So it is! So it is! On the other shore there is no discrimination, and because there is no discrimination, bodhisattva-mahāsattvas have already perfectly awakened to all phenomena. You should know, Subhūti! Bodhisattva-mahāsattvas accomplish extremely difficult deeds—although they can observe all phenomena in this way, they neither actualize realization nor sink into it, thinking: "After I have perfectly awakened to this Dharma and realized unsurpassed perfect enlightenment, I will proclaim and reveal it for all worlds." This is how bodhisattva-mahāsattvas, for the sake of showing the ultimate path to the world, generate diligent effort and proceed toward unsurpassed perfect enlightenment.
「云何菩薩摩訶薩為諸世間作洲渚故，發勤精進趣向無上正等菩提？善現！譬如大小海河池中高地可居，周迴水斷說為洲渚。如是，善現！色乃至識前後際斷，由此斷故一切法斷，此一切法前後際斷，即是寂滅微妙涅槃，亦是如實無顛倒性。善現！菩薩摩訶薩求證無上正等菩提，欲為有情說如是法，令速趣入如是涅槃，是為菩薩摩訶薩為諸世間作洲渚故，發勤精進趣向無上正等菩提。
'How do bodhisattva-mahāsattvas, for the sake of serving as an island for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Just as in great and small seas, rivers, and ponds, high ground suitable for dwelling that is cut off by water all around is called an island—likewise, Subhūti! Form up to consciousness have their past and future extremes cut off, and because of this cutting off, all phenomena are cut off. This cutting off of the past and future extremes of all phenomena is tranquil and subtle nirvana, and is also the true nature without distortion. Subhūti! Bodhisattva-mahāsattvas seek to realize unsurpassed perfect enlightenment, wishing to teach such Dharma to sentient beings so they may quickly enter such nirvana. This is how bodhisattva-mahāsattvas, for the sake of serving as an island for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.
「云何菩薩摩訶薩為諸世間作光明故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩為破長夜無明卵[穀-禾+卵]所覆有情重黑闇故，為療有情無知瞖目令明朗故，為與一切愚冥有情作慧明故，發勤精進趣向無上正等菩提，是為菩薩摩訶薩為諸世間作光明故，發勤精進趣向無上正等菩提。
'How do bodhisattva-mahāsattvas, for the sake of serving as light for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas, to break through the heavy darkness covering sentient beings in the shell of ignorance throughout the long night, to heal the eyes of sentient beings blinded by ignorance and make them clear and bright, to serve as the light of wisdom for all ignorant and benighted sentient beings, generate diligent effort and proceed toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas, for the sake of serving as light for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.
「云何菩薩摩訶薩為諸世間作導首故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩欲為世間宣說開示諸色本性無生無滅，欲為世間宣說開示受、想、行、識本性無生無滅，欲為世間宣說開示諸異生法本性無生無滅，欲為世間宣說開示聲聞、獨覺、菩薩、佛法本性無生無滅，欲為世間宣說開示一切法本性無生無滅，發勤精進趣向無上正等菩提，是為菩薩摩訶薩為諸世間作導首故，發勤精進趣向無上正等菩提。
'How do bodhisattva-mahāsattvas, for the sake of serving as guides for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas wish to proclaim and reveal to the world that the essential nature of all forms is without arising and without ceasing, wish to proclaim and reveal to the world that sensation, perception, conditioning, and consciousness have essential natures without arising and without ceasing, wish to proclaim and reveal to the world that the dharmas of ordinary beings have essential natures without arising and without ceasing, wish to proclaim and reveal to the world that the dharmas of śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas have essential natures without arising and without ceasing, wish to proclaim and reveal to the world that all phenomena have essential natures without arising and without ceasing—they generate diligent effort and proceed toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas, for the sake of serving as guides for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.'"
「云何菩薩摩訶薩為諸世間作所趣故，發勤精進趣向無上正等菩提？善現！菩薩摩訶薩欲為世間宣說開示色以虛空為所趣，受、想、行、識亦以虛空為所趣，一切法皆以虛空為所趣，欲為世間宣說開示色無所趣與虛空等，受、想、行、識亦無所趣與虛空等，一切法皆無所趣與虛空等。如太虛空無來、無去、無作、無住、無所安立、無生、無滅，諸法亦爾，皆如虛空無分別故無所分別。何以故？諸色空故無來無去，受、想、行、識空故亦無來無去，一切法空故皆無來無去。所以者何？一切法皆以空、無相、無願為趣，彼於是趣不可超越；一切法皆以無造、無作為趣，彼於是趣不可超越；一切法皆以無生、無起為趣，彼於是趣不可超越；一切法皆以無性為趣，彼於是趣不可超越；一切法皆以如夢為趣，彼於是趣不可超越；一切法皆以無我為趣，彼於是趣不可超越；一切法皆以無邊為趣，彼於是趣不可超越；一切法皆以寂靜、涅槃、無取、無捨、無來、無去、最極、寂滅為趣，彼於是趣不可超越。諸菩薩摩訶薩欲為世間說如是法，發勤精進趣向無上正等菩提，是為菩薩摩訶薩為諸世間作所趣故，發勤精進趣向無上正等菩提。」
'How do bodhisattva-mahāsattvas, for the sake of serving as the destination for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment? Subhūti! Bodhisattva-mahāsattvas wish to proclaim and reveal to the world that form has space as its destination, sensation, perception, conditioning, and consciousness also have space as their destination, and all phenomena have space as their destination. They wish to proclaim and reveal to the world that form has no destination and is equal to space, sensation, perception, conditioning, and consciousness also have no destination and are equal to space, and all phenomena have no destination and are equal to space. Just as great space has no coming, no going, no action, no abiding, no establishment, no arising, and no ceasing—phenomena are likewise, all being like space without discrimination and therefore having nothing to discriminate. Why is this so? Because forms are empty, they have no coming and no going; because sensation, perception, conditioning, and consciousness are empty, they also have no coming and no going; because all phenomena are empty, they all have no coming and no going. Why is this so? All phenomena have emptiness, signlessness, and wishlessness as their destination—they cannot transcend this destination. All phenomena have non-fabrication and non-action as their destination—they cannot transcend this destination. All phenomena have non-arising and non-origination as their destination—they cannot transcend this destination. All phenomena have no inherent nature as their destination—they cannot transcend this destination. All phenomena have being like a dream as their destination—they cannot transcend this destination. All phenomena have no-self as their destination—they cannot transcend this destination. All phenomena have boundlessness as their destination—they cannot transcend this destination. All phenomena have tranquility, nirvana, no grasping, no abandoning, no coming, no going, the ultimate, and complete cessation as their destination—they cannot transcend this destination. Bodhisattva-mahāsattvas wish to teach such Dharma to the world and generate diligent effort proceeding toward unsurpassed perfect enlightenment. This is how bodhisattva-mahāsattvas, for the sake of serving as the destination for all worlds, generate diligent effort and proceed toward unsurpassed perfect enlightenment.'
爾時，善現便白佛言：「誰於如是甚深般若波羅蜜多能生信解？」
At that time, Subhūti addressed the Buddha, saying: 'Who can generate faith and understanding in such profound Prajñāpāramitā?'
佛告善現：「若菩薩摩訶薩久修菩薩摩訶薩行，已曾供養無量諸佛，於諸佛所發弘誓願，所種善根皆已純熟，無量善友攝受護念，乃於如是甚深般若波羅蜜多能生信解。」
The Buddha told Subhūti: 'Bodhisattva-mahāsattvas who have long cultivated the practices of bodhisattva-mahāsattvas, have already made offerings to countless Buddhas, have made great vows before the Buddhas, whose planted virtuous roots have all ripened, and who are embraced and protected by countless spiritual friends—only they can generate faith and understanding in such profound Prajñāpāramitā.'
具壽善現復白佛言：「若於如是甚深般若波羅蜜多能生信解，是菩薩摩訶薩以何為自性？」
The Venerable Subhūti again addressed the Buddha: 'If they can generate faith and understanding in such profound Prajñāpāramitā, what is the essential nature of such bodhisattva-mahāsattvas?'
佛告善現：「是菩薩摩訶薩以調伏、遠離為自性。」
The Buddha told Subhūti: 'Such bodhisattva-mahāsattvas have taming and detachment as their essential nature.'
具壽善現復白佛言：「是菩薩摩訶薩當何所趣？」
The Venerable Subhūti again addressed the Buddha: 'What should such bodhisattva-mahāsattvas proceed toward?'
佛告善現：「是菩薩摩訶薩當趣一切智智。」
The Buddha told Subhūti: 'Such bodhisattva-mahāsattvas should proceed toward all-knowing wisdom.'
具壽善現復白佛言：「若菩薩摩訶薩趣一切智智者，能覺是趣亦能宣說，亦與有情作所歸趣。」
The Venerable Subhūti again addressed the Buddha: 'If bodhisattva-mahāsattvas proceed toward all-knowing wisdom, they can awaken to this destination, can expound it, and can serve as the destination of refuge for sentient beings.'
佛告善現：「如是！如是！如汝所說。若菩薩摩訶薩趣一切智智者，能覺是趣亦能宣說，亦與有情作所歸趣。」
The Buddha told Subhūti: 'So it is! So it is! As you have said. If bodhisattva-mahāsattvas proceed toward all-knowing wisdom, they can awaken to this destination, can expound it, and can serve as the destination of refuge for sentient beings.'
具壽善現復白佛言：「是菩薩摩訶薩能為難事，謂著如是堅固甲冑：『我當度脫無量無數無邊有情令入涅槃，而諸有情都不可得。』」
The Venerable Subhūti again addressed the Buddha: 'Such bodhisattva-mahāsattvas are able to accomplish difficult deeds, namely donning such firm armor: "I shall liberate countless, numberless, boundless sentient beings and cause them to enter nirvana, yet sentient beings are completely unobtainable."'
佛告善現：「如是！如是！如汝所說。
The Buddha told Subhūti: 'So it is! So it is! As you have said.'"
「復次，善現！是菩薩摩訶薩所著甲冑，不屬色不為色，不屬受、想、行、識不為受、想、行、識，不屬聲聞、獨覺地不為聲聞、獨覺地，不屬菩薩地不為菩薩地，不屬佛地不為佛地。所以者何？以一切法皆無所屬、皆無所為。諸菩薩摩訶薩行深般若波羅蜜多，能著如是堅固甲冑。」
'Furthermore, Subhūti! The armor worn by such bodhisattva-mahāsattvas does not belong to form and is not for form, does not belong to sensation, perception, mental formations, or consciousness and is not for sensation, perception, mental formations, or consciousness, does not belong to the śrāvaka or pratyekabuddha grounds and is not for the śrāvaka or pratyekabuddha grounds, does not belong to the bodhisattva ground and is not for the bodhisattva ground, does not belong to the Buddha ground and is not for the Buddha ground. Why is this so? Because all phenomena have nothing they belong to and nothing they are for. Bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā can don such firm armor.'
具壽善現復白佛言：「若菩薩摩訶薩能著如是堅固甲冑行深般若波羅蜜多，即於三處無所住著。何等為三？一、聲聞地。二、獨覺地。三、如來地。」
The Venerable Subhūti again addressed the Buddha: 'If bodhisattva-mahāsattvas can don such firm armor and practice the profound Prajñāpāramitā, then they abide without attachment in three places. What are these three? First, the śrāvaka ground. Second, the pratyekabuddha ground. Third, the Tathāgata ground.'
佛告善現：「汝觀何義作如是說？」
The Buddha told Subhūti: 'Based on what understanding do you make such a statement?'
善現答言：「甚深般若波羅蜜多無所住著、無能修者、無所修法、無修時處，亦無由此而能修習。所以者何？非此般若波羅蜜多甚深義中而有少分實法可得名能修等。世尊！若修虛空是修般若波羅蜜多，若修一切法是修般若波羅蜜多，若修無所著是修般若波羅蜜多，若修無所有是修般若波羅蜜多，若修無攝受是修般若波羅蜜多，若修除遣法是修般若波羅蜜多。」
Subhūti replied: 'The profound Prajñāpāramitā has no abiding or attachment, no one who cultivates, no dharma to be cultivated, no time or place of cultivation, and nothing by which cultivation can occur. Why is this so? In the profound meaning of this Prajñāpāramitā, not even the slightest real dharma can be obtained that could be called "able to cultivate" and so forth. World-Honored One! If cultivating space is cultivating Prajñāpāramitā, if cultivating all phenomena is cultivating Prajñāpāramitā, if cultivating non-attachment is cultivating Prajñāpāramitā, if cultivating non-existence is cultivating Prajñāpāramitā, if cultivating non-appropriation is cultivating Prajñāpāramitā, if cultivating the elimination of dharmas is cultivating Prajñāpāramitā.'
佛告善現：「如是！如是！如汝所說。
The Buddha told Subhūti: 'So it is! So it is! As you have said.
「復次，善現！應依如是甚深般若波羅蜜多最勝行住，觀察不退轉菩薩摩訶薩。若菩薩摩訶薩雖行如是甚深般若波羅蜜多，而於如是甚深般若波羅蜜多無所執著，當知是為不退轉菩薩摩訶薩。
'Furthermore, Subhūti! One should rely on such profound Prajñāpāramitā as the supreme practice and dwelling to observe non-retrogressing bodhisattva-mahāsattvas. If bodhisattva-mahāsattvas, although practicing such profound Prajñāpāramitā, have no attachment to such profound Prajñāpāramitā, you should know these are non-retrogressing bodhisattva-mahāsattvas.
「復次，善現！諸有不退轉菩薩摩訶薩，不執他語及他教勅以為真要，非但信他而有所作，聞說如是甚深般若波羅蜜多，其心不驚、不恐、不怖、不沈、不沒、無疑、無悔亦不迷悶，於深般若波羅蜜多，歡喜樂聞、深心信受、書持、讀誦、如理思惟、為他演說常無厭倦，當知如是不退轉菩薩摩訶薩，先世已聞甚深般若波羅蜜多所有義趣。何以故？由此不退轉菩薩摩訶薩，聞說如是甚深般若波羅蜜多，其心不驚、不恐、不怖，廣說乃至為他演說無厭倦故。」
'Furthermore, Subhūti! Non-retrogressing bodhisattva-mahāsattvas do not grasp the words or instructions of others as truly essential, do not act merely based on faith in others. When they hear such profound Prajñāpāramitā expounded, their minds are not startled, not afraid, not frightened, not sunken, not submerged, without doubt, without regret, and not confused or dejected. Regarding the profound Prajñāpāramitā, they joyfully delight in hearing it, deeply believe and accept it, copy and uphold it, read and recite it, contemplate it according to principle, and expound it for others without ever growing weary. You should know that such non-retrogressing bodhisattva-mahāsattvas have already heard the meaning and purport of the profound Prajñāpāramitā in previous lives. Why is this so? Because these non-retrogressing bodhisattva-mahāsattvas, when hearing such profound Prajñāpāramitā expounded, have minds that are not startled, not afraid, not frightened, and so forth up to expounding it for others without weariness.'
具壽善現便白佛言：「若菩薩摩訶薩聞說如是甚深般若波羅蜜多，其心不驚、不恐、不怖，廣說乃至為他演說常無厭倦，是菩薩摩訶薩云何修行甚深般若波羅蜜多？」
The Venerable Subhūti addressed the Buddha: 'If bodhisattva-mahāsattvas hear such profound Prajñāpāramitā expounded and their minds are not startled, not afraid, not frightened, and so forth up to constantly expounding it for others without weariness, how do such bodhisattva-mahāsattvas practice the profound Prajñāpāramitā?'
佛告善現：「是菩薩摩訶薩相續、隨順、趣向、臨入一切智智，應作如是行深般若波羅蜜多。」
The Buddha told Subhūti: 'Such bodhisattva-mahāsattvas should practice the profound Prajñāpāramitā by continuing, according with, proceeding toward, and approaching all-knowing wisdom.'"
具壽善現復白佛言：「是菩薩摩訶薩云何相續、隨順、趣向、臨入一切智智行深般若波羅蜜多？」
The Venerable Subhūti again addressed the Buddha: 'How do such bodhisattva-mahāsattvas continue, accord with, proceed toward, and approach all-knowing wisdom while practicing the profound Prajñāpāramitā?'
佛告善現：「若菩薩摩訶薩相續、隨順、趣向、臨入虛空而行深般若波羅蜜多，是為菩薩摩訶薩相續、隨順、趣向、臨入一切智智行深般若波羅蜜多。所以者何？以一切智智無量無邊，若無量無邊即非色亦非受、想、行、識，無得、無現觀、無證、無道果，無智、無識，無生、無滅，無成、無壞、無起、無盡，無修、無作、無所從來亦無所去，無方、無域亦無所住，唯可說為無量無邊。
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas continue, accord with, proceed toward, and approach space while practicing the profound Prajñāpāramitā, this is how bodhisattva-mahāsattvas continue, accord with, proceed toward, and approach all-knowing wisdom while practicing the profound Prajñāpāramitā. Why is this so? Because all-knowing wisdom is immeasurable and boundless, and if it is immeasurable and boundless, then it is neither form nor sensation, perception, mental formations, or consciousness; it has no attainment, no clear perception, no realization, no path or fruit; it has no wisdom, no consciousness; it has no arising, no ceasing; it has no formation, no destruction, no origination, no exhaustion; it has no cultivation, no action, no place from which it comes and no place to which it goes; it has no direction, no domain, and no dwelling place—it can only be described as immeasurable and boundless.
「善現當知！虛空無量無邊故一切智智亦無量無邊，一切智智無量無邊故無能證者，非色能證亦非受、想、行、識能證，非布施波羅蜜多能證，亦非淨戒乃至般若波羅蜜多能證。所以者何？色即是一切智智，受、想、行、識即是一切智智，布施波羅蜜多即是一切智智，淨戒乃至般若波羅蜜多即是一切智智。」
'You should know, Subhūti! Because space is immeasurable and boundless, all-knowing wisdom is also immeasurable and boundless. Because all-knowing wisdom is immeasurable and boundless, there is no one who can realize it—neither form can realize it nor sensation, perception, mental formations, or consciousness can realize it; neither the pāramitā of giving can realize it, nor pure conduct up to the pāramitā of wisdom can realize it. Why is this so? Form is all-knowing wisdom, sensation, perception, mental formations, and consciousness are all-knowing wisdom, the pāramitā of giving is all-knowing wisdom, pure conduct up to the pāramitā of wisdom are all-knowing wisdom.'
時，天帝釋將領欲界諸天子眾，大梵天王將領色界諸天子眾，來詣佛所頂禮雙足，右遶三匝却住一面，合掌恭敬俱白佛言：「如是般若波羅蜜多最為甚深、難見、難測。」
At that time, Śakra, lord of the gods, leading the assembly of gods from the desire realm, and the Great Brahmā King, leading the assembly of gods from the form realm, came to where the Buddha was, prostrated at his feet, circumambulated him three times to the right, withdrew to one side, joined their palms respectfully, and together addressed the Buddha: 'Such Prajñāpāramitā is most profound, difficult to see, and difficult to fathom.'
爾時，佛告諸天子言：「如是！如是！如汝所說。天子當知！我觀此義初得無上正等覺時，宴坐思惟不樂說法，心作是念：『我所證法微妙甚深，非諸世間卒能信受。』天子當知！我所證法即是般若波羅蜜多，此法甚深，非能證、非所證，無證處、無證時。天子當知！虛空甚深故此法甚深，我甚深故此法甚深，一切法無來無去故此法甚深，一切法無量無邊故此法甚深，一切法無生無滅故此法甚深，一切法無染無淨故此法甚深。」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said. You should know, gods! When I contemplated this meaning upon first attaining unsurpassed perfect enlightenment, I sat in meditation and was not inclined to teach the Dharma, thinking: "The Dharma I have realized is subtle and profound—the world cannot readily believe and accept it." You should know, gods! The Dharma I realized is Prajñāpāramitā. This Dharma is profound—it is neither able to realize nor realized, has no place of realization and no time of realization. You should know, gods! Because space is profound, this Dharma is profound; because the self is profound, this Dharma is profound; because all phenomena have no coming and no going, this Dharma is profound; because all phenomena are immeasurable and boundless, this Dharma is profound; because all phenomena have no arising and no ceasing, this Dharma is profound; because all phenomena have no defilement and no purity, this Dharma is profound.'
時，諸天子復白佛言：「甚奇！世尊！希有！善逝！佛所說法微妙甚深，一切世間難信難解。所以者何？佛所說法不為攝受、不為棄捨，世間有情多行攝受或行棄捨，是故世間於佛所說不能信解。」
At that time, the gods again addressed the Buddha: 'How wondrous, World-Honored One! How rare, Well-Gone One! The Dharma spoken by the Buddha is subtle and profound, difficult for all worlds to believe and understand. Why is this so? The Dharma spoken by the Buddha is neither for grasping nor for abandoning, yet worldly sentient beings mostly practice grasping or practice abandoning. Therefore, the world cannot believe and understand what the Buddha has spoken.'
爾時，佛告諸天子言：「如是！如是！如汝所說。」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said.'"