第四分帝釋品第二
Fourth Assembly, Chapter 2: Śakra
爾時，天帝釋與三十三天四萬天子俱來會坐，護世四天王與四大王眾天二萬天子俱來會坐，索訶界主大梵天王與萬梵眾俱來會坐，如是乃至五淨居天各與無量百千天子俱來會坐，是諸天眾淨業所感異熟身光雖能照曜，而以如來身光威力之所暎奪皆悉不現。
At that time, Śakra, lord of the gods, together with forty thousand divine sons of the Thirty-three Heavens, came to join the assembly. The Four Great Heavenly Kings who protect the world, together with twenty thousand divine sons of the Four Great Kings' Heaven, came to join the assembly. The Great Brahmā King, lord of the Sahā realm, together with ten thousand members of the Brahmā host, came to join the assembly. In this way, up to the gods of the Five Pure Abodes, each with countless hundreds of thousands of divine sons, came to join the assembly. Although the bodily radiance of these celestial beings, caused by their pure karmic actions, was able to illuminate, it was completely overshadowed and rendered invisible by the power of the Tathāgata's bodily radiance.
時，天帝釋白善現言：「今此三千大千世界無量天眾俱來會坐，欲聞大德宣說、開示甚深般若波羅蜜多，教授教誡諸菩薩摩訶薩，令於般若波羅蜜多速得究竟。唯願大德哀愍為說！云何菩薩摩訶薩應住般若波羅蜜多？云何菩薩摩訶薩應學般若波羅蜜多？」
At that time, Śakra, lord of the gods, addressed Subhūti, saying, "Now countless celestial beings from this three thousand great thousand world system have come to join this assembly, wishing to hear the Great Venerable expound and reveal the profound Prajñāpāramitā, to teach and instruct the bodhisattva-mahāsattvas so that they may quickly perfect Prajñāpāramitā. We beseech the Great Venerable to compassionately explain: How should bodhisattva-mahāsattvas abide in Prajñāpāramitā? How should bodhisattva-mahāsattvas study Prajñāpāramitā?"
爾時，善現告帝釋言：「吾當承佛威神之力順如來意，為諸菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多，如諸菩薩摩訶薩眾可於其中應如是住、應如是學。汝等天眾，皆應諦聽善思念之。
At that time, Subhūti told Śakra, "I shall rely on the Buddha's spiritual power and follow the Tathāgata's intention to expound and reveal the profound Prajñāpāramitā for the assembly of bodhisattva-mahāsattvas, showing how bodhisattva-mahāsattvas should abide in it and how they should study it. All you celestial beings should listen carefully and contemplate well.
「憍尸迦！汝諸天等，未發無上菩提心者今皆應發。諸有已入聲聞、獨覺正性離生，不復能發大菩提心。何以故？憍尸迦！彼於生死流已作限隔故。其中若有能發無上菩提心者，我亦隨喜。所以者何？諸有勝人應求勝法，我終不障他勝善品。」
"Kauśika! Those among you gods who have not yet generated the supreme bodhi-mind should all generate it now. Those who have already entered the correct nature free from birth of śrāvakas and pratyekabuddhas can no longer generate the great bodhi-mind. Why is this so? Kauśika! Because they have already created a barrier to the flow of birth and death. However, if any among them can generate the supreme bodhi-mind, I also rejoice in this. Why? Because excellent people should seek excellent dharmas, and I will never obstruct others' excellent wholesome qualities."
爾時，世尊讚善現曰：「善哉！善哉！汝今善能為諸菩薩摩訶薩眾宣說、開示甚深般若波羅蜜多，亦能勸勵諸菩薩摩訶薩，令深歡喜勤修般若波羅蜜多。」
At that time, the World-Honored One praised Subhūti, saying: "Excellent! Excellent! You are now well able to expound and reveal the profound Prajñāpāramitā for the assembly of bodhisattva-mahāsattvas, and you can also encourage bodhisattva-mahāsattvas to rejoice deeply and diligently cultivate Prajñāpāramitā."
具壽善現便白佛言：「我既知恩如何不報！所以者何？過去諸佛及諸弟子，為諸菩薩摩訶薩眾宣說布施乃至般若波羅蜜多，教授教誡、攝受護念。世尊爾時亦於中學清淨梵行，今證無上正等菩提，轉妙法輪饒益我等。故我今者應隨佛教，為諸菩薩摩訶薩眾宣說布施乃至般若波羅蜜多，教授教誡、攝受護念，令勤修學清淨梵行，疾證無上正等菩提，轉妙法輪窮未來際，利益安樂一切有情，是則名為報彼恩德。」
The Venerable Subhūti then addressed the Buddha, saying, "Since I know kindness, how could I not repay it! Why is this so? The Buddhas of the past and their disciples expounded generosity up to Prajñāpāramitā for the assembly of bodhisattva-mahāsattvas, teaching, instructing, embracing, and protecting them. The World-Honored One also studied the pure holy life among them at that time, and now has realized supreme perfect enlightenment and turns the wonderful Dharma wheel to benefit us. Therefore, I should now follow the Buddha's teaching and expound generosity up to Prajñāpāramitā for the assembly of bodhisattva-mahāsattvas, teaching, instructing, embracing, and protecting them, causing them to diligently study the pure holy life, quickly realize supreme perfect enlightenment, and turn the wonderful Dharma wheel throughout the endless future, benefiting and bringing happiness to all sentient beings. This is called repaying that kindness."
具壽善現告帝釋言：「汝問『云何菩薩摩訶薩應住、應學般若波羅蜜多？』者，諦聽！諦聽！當為汝說，諸菩薩摩訶薩於深般若波羅蜜多，如所應住及應學相。
The Venerable Subhūti told Śakra, "Regarding your question, 'How should bodhisattva-mahāsattvas abide in and study Prajñāpāramitā?'—listen carefully! Listen carefully! I shall explain to you how bodhisattva-mahāsattvas should abide in and study the profound Prajñāpāramitā."
「憍尸迦！諸菩薩摩訶薩被大功德鎧，應以空相安住般若波羅蜜多，不應住色，不應住受、想、行、識，不應住預流果，不應住一來、不還、阿羅漢果，不應住獨覺菩提，不應住諸佛無上正等菩提；不應住此是色，不應住此是受、想、行、識，不應住此是預流果，不應住此是一來、不還、阿羅漢果，不應住此是獨覺菩提，不應住此是諸佛無上正等菩提；不應住色若常若無常，不應住受、想、行、識若常若無常；不應住色若樂若苦，不應住受、想、行、識若樂若苦；不應住色若我若無我，不應住受、想、行、識若我若無我；不應住色若淨若不淨，不應住受、想、行、識若淨若不淨；不應住色若空若不空，不應住受、想、行、識若空若不空；不應住預流果是無為所顯，不應住一來、不還、阿羅漢果是無為所顯，不應住獨覺菩提是無為所顯，不應住諸佛無上正等菩提是無為所顯；不應住預流果是真福田應受供養，不應住預流果極七返有必入涅槃；不應住一來果是真福田應受供養，不應住一來果未至究竟一來此間作苦邊際；不應住不還果是真福田應受供養，不應住不還果往彼滅度不復還來；不應住阿羅漢果是真福田應受供養，不應住阿羅漢果今世定入無餘涅槃；不應住獨覺是真福田應受供養，不應住獨覺超聲聞地不至佛地而般涅槃；不應住佛是真福田應受供養，不應住佛超異生地、超聲聞地、超獨覺地、超菩薩地安住佛地，利益安樂無量無數無邊有情，令入無餘般涅槃界；不應住佛度脫無量無邊有情，令於三乘各得決定，作如是等諸佛事已，入無餘依般涅槃界。」
"Kauśika! Bodhisattva-mahāsattvas who don the armor of great merit should abide in Prajñāpāramitā through the characteristic of emptiness. They should not abide in form; they should not abide in sensation, perception, conditioning, or consciousness; they should not abide in the fruit of stream-entry; they should not abide in the fruits of once-return, non-return, or arhatship; they should not abide in pratyekabuddha enlightenment; they should not abide in the Buddhas' supreme perfect enlightenment.
They should not abide in 'this is form'; they should not abide in 'this is sensation, perception, conditioning, or consciousness'; they should not abide in 'this is the fruit of stream-entry'; they should not abide in 'this is the fruit of once-return, non-return, or arhatship'; they should not abide in 'this is pratyekabuddha enlightenment'; they should not abide in 'this is the Buddhas' supreme perfect enlightenment'.
They should not abide in form as permanent or impermanent; they should not abide in sensation, perception, conditioning, or consciousness as permanent or impermanent. They should not abide in form as pleasant or painful; they should not abide in sensation, perception, conditioning, or consciousness as pleasant or painful. They should not abide in form as self or non-self; they should not abide in sensation, perception, conditioning, or consciousness as self or non-self. They should not abide in form as pure or impure; they should not abide in sensation, perception, conditioning, or consciousness as pure or impure. They should not abide in form as empty or non-empty; they should not abide in sensation, perception, conditioning, or consciousness as empty or non-empty.
They should not abide in the fruit of stream-entry as manifested by the unconditioned; they should not abide in the fruits of once-return, non-return, or arhatship as manifested by the unconditioned; they should not abide in pratyekabuddha enlightenment as manifested by the unconditioned; they should not abide in the Buddhas' supreme perfect enlightenment as manifested by the unconditioned.
They should not abide in the fruit of stream-entry as a true field of merit deserving offerings; they should not abide in the fruit of stream-entry as having at most seven more rebirths before necessarily entering nirvāṇa. They should not abide in the fruit of once-return as a true field of merit deserving offerings; they should not abide in the fruit of once-return as not yet reaching completion, coming once more to this realm to make an end of suffering. They should not abide in the fruit of non-return as a true field of merit deserving offerings; they should not abide in the fruit of non-return as going there to be extinguished and never returning again. They should not abide in the fruit of arhatship as a true field of merit deserving offerings; they should not abide in the fruit of arhatship as definitely entering nirvāṇa without remainder in this very life.
They should not abide in pratyekabuddhas as true fields of merit deserving offerings; they should not abide in pratyekabuddhas as transcending the śrāvaka stage but not reaching the Buddha stage and entering parinirvāṇa. They should not abide in Buddhas as true fields of merit deserving offerings; they should not abide in Buddhas as transcending the stage of ordinary beings, transcending the śrāvaka stage, transcending the pratyekabuddha stage, transcending the bodhisattva stage, and abiding in the Buddha stage, benefiting and bringing happiness to countless, numberless, limitless sentient beings, causing them to enter the realm of nirvāṇa without remainder. They should not abide in Buddhas as liberating countless, limitless sentient beings, causing each of the three vehicles to attain certainty, and after accomplishing such Buddha-activities, entering the realm of parinirvāṇa without remainder."
時，舍利子作是念言：「若菩薩摩訶薩行深般若波羅蜜多時，不應住佛安住佛地，利益安樂無量無數無邊有情，令入無餘般涅槃界，不應住佛度脫無量無邊有情，令於三乘各得決定，作如是等諸佛事已，入無餘依般涅槃界，亦不應住諸餘法等者，是諸菩薩摩訶薩眾當云何住？」
At that time, Śāriputra had this thought, ‘If when bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they should not abide in Buddhas abiding in the Buddha stage, benefiting and bringing happiness to countless, numberless, limitless sentient beings, causing them to enter the realm of nirvāṇa without remainder; they should not abide in Buddhas liberating countless, limitless sentient beings, causing each of the three vehicles to attain certainty, and after accomplishing such Buddha-activities, entering the realm of parinirvāṇa without remainder; and they should also not abide in all other dharmas—then how should these bodhisattva-mahāsattvas abide?’
具壽善現承佛威神，知舍利子心之所念，便謂之曰：「於意云何？諸如來心為何所住？」
The Venerable Subhūti, empowered by the Buddha's spiritual authority, knew what Śāriputra was thinking and said to him, "What do you think? Where do the minds of the Tathāgatas abide?"
時，舍利子語善現言：「諸如來心都無所住。所以者何？心無所住故名如來、應、正等覺，謂不住有為界，亦不住無為界，亦非不住。」
At that time, Śāriputra said to Subhūti, "The minds of the Tathāgatas abide nowhere at all. Why is this so? Because the mind abiding nowhere is what makes one a Tathāgata, Arhat, and Perfectly Enlightened One—meaning they do not abide in the conditioned realm, nor do they abide in the unconditioned realm, yet it is also not non-abiding."
時，具壽善現謂舍利子言：「諸菩薩摩訶薩行深般若波羅蜜多時亦復如是，如諸如來、應、正等覺，於一切法心無所住亦非不住。舍利子！諸菩薩摩訶薩於深般若波羅蜜多，如諸如來、應、正等覺，以無所得而為方便，應如是住、應如是學。」
At that time, the Venerable Subhūti said to Śāriputra, "When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, it is just the same. Like the Tathāgatas, Arhats, and Perfectly Enlightened Ones, their minds abide nowhere in all dharmas, yet it is also not non-abiding. Śāriputra! Bodhisattva-mahāsattvas should abide in and study the profound Prajñāpāramitā just like the Tathāgatas, Arhats, and Perfectly Enlightened Ones, using non-attainment as their skillful means."
爾時，眾中有諸天子竊作是念：「諸藥叉等言詞呪句，種種差別雖復隱密，而我等輩猶可了知。大德善現於深般若波羅蜜多，雖以種種言詞顯示，然我等輩竟不能解。」
At that time, some devaputras in the assembly secretly thought, "Although the words and incantations of yakṣas and others have various differences and are quite obscure, we can still understand them. But although the Great Venerable Subhūti has explained the profound Prajñāpāramitā using various words, we cannot understand it at all."
具壽善現知諸天子心之所念，便告彼言：「汝諸天子於我所說不能解耶？」
The Venerable Subhūti, knowing what the divine sons were thinking, said to them: "You devaputras cannot understand what I have said?"
諸天子言：「如是！如是！我於大德所說般若波羅蜜多甚深句義都不能解。」
The devaputras replied: "So it is! So it is! We cannot understand at all the profound meaning of the Prajñāpāramitā that the Great Venerable has explained."
具壽善現復告彼言：「我曾於此甚深般若波羅蜜多相應義中無說無示，汝亦不聞當何所解？何以故？諸天子！甚深般若波羅蜜多相應義中，文字言說皆遠離故。」
The Venerable Subhūti again told them: "I have never explained or demonstrated anything regarding the meaning corresponding to this profound Prajñāpāramitā, nor have you heard anything—so what is there to understand? Why is this so? Divine sons! In the meaning corresponding to the profound Prajñāpāramitā, all letters and verbal expressions are far removed."
時，諸天子復作是念：「大德善現於此般若波羅蜜多甚深義中，雖復種種方便顯說欲令易解，然其義趣甚深轉甚深、微細更微細、難可測量。」
At that time, the devaputras again thought, "Although the Great Venerable Subhūti has used various skillful means to explain the profound meaning of this Prajñāpāramitā, hoping to make it easy to understand, its meaning becomes ever more profound and ever more subtle, difficult to fathom."
具壽善現知彼心念，便告之言：「天子當知！色非甚深非微細，受、想、行、識非甚深非微細，預流果非甚深非微細，一來、不還、阿羅漢果非甚深非微細，獨覺菩提非甚深非微細，諸佛無上正等菩提非甚深非微細。何以故？諸天子！以一切法微細甚深，說、聽、解者不可得故。由斯汝等於諸法中，應隨所說修深固忍。天子當知！諸有欲證欲住預流、一來、不還、阿羅漢果、獨覺菩提、諸佛無上正等菩提，要依此忍乃能證住。」
The Venerable Subhūti, knowing their thoughts, told them, "Devaputras, you should know! Form is neither profound nor subtle; sensation, perception, conditioning, and consciousness are neither profound nor subtle; the fruit of stream-entry is neither profound nor subtle; the fruits of once-return, non-return, and arhatship are neither profound nor subtle; pratyekabuddha enlightenment is neither profound nor subtle; the Buddhas' supreme perfect enlightenment is neither profound nor subtle. Why is this so? Divine sons! Because all dharmas are subtle and profound, those who explain, listen, and understand cannot be found. Therefore, you should cultivate deep and firm patience regarding all dharmas according to what has been taught. Divine sons, you should know! All those who wish to realize and abide in the fruits of stream-entry, once-return, non-return, and arhatship, pratyekabuddha enlightenment, and the Buddhas' supreme perfect enlightenment must depend on this patience to be able to realize and abide in them."
時，諸天子作是念言：「大德善現於今欲為何等有情說何等法？」
At that time, the divine sons had this thought, "For what kind of sentient beings does the Great Venerable Subhūti now wish to teach what kind of dharma?"
具壽善現知諸天子心之所念，而告彼言：「天子當知！吾今欲為如幻、如化、如夢有情，亦復宣說如幻、如化、如夢之法。何以故？諸天子！如是聽者於所說法無聞、無解、無所證故。」
The Venerable Subhūti, knowing what the divine sons were thinking, told them, "Divine sons, you should know! I now wish to teach dharmas that are like illusions, transformations, and dreams to sentient beings who are like illusions, transformations, and dreams. Why is this so? Divine sons! Such listeners have no hearing, no understanding, and nothing to realize regarding the dharmas being taught."
時，諸天子問善現言：「能說、能聽及所說法，皆如幻、化、夢所見耶？」
At that time, the divine sons asked Subhūti: "Are the one who teaches, the ones who listen, and the dharmas being taught all like what is seen in illusions, transformations, and dreams?"
善現答言：「如是！如是！如幻有情為如幻者說如幻法，如化有情為如化者說如化法，如夢有情為如夢者說如夢法。一切有情及一切法，無不皆如幻、化、夢境，以一切法、一切有情與幻、化、夢無二無別。天子當知！諸預流者及預流果，若一來者及一來果，若不還者及不還果，若阿羅漢及阿羅漢果，若諸獨覺及獨覺菩提，若諸如來、應、正等覺及佛無上正等菩提，無不皆如幻、化、夢境。」
Subhūti answered, "So it is! So it is! Illusory beings teach illusory dharmas to illusory ones; transformed beings teach transformed dharmas to transformed ones; dream beings teach dream dharmas to dream ones. All sentient beings and all dharmas are without exception like illusions, transformations, and dream states, because all dharmas and all sentient beings are non-dual and indistinguishable from illusions, transformations, and dreams. Divine sons, you should know! Stream-enterers and the fruit of stream-entry; once-returners and the fruit of once-return; non-returners and the fruit of non-return; arhats and the fruit of arhatship; pratyekabuddhas and pratyekabuddha enlightenment; Tathāgatas, Arhats, Perfectly Enlightened Ones and the Buddhas' supreme perfect enlightenment—all are without exception like illusions, transformations, and dream states."
時，諸天子問善現言：「豈諸如來、應、正等覺及佛無上正等菩提，亦如幻、化、夢所見耶？」
At that time, the divine sons asked Subhūti, "Are the Tathāgatas, Arhats, Perfectly Enlightened Ones and the Buddhas' supreme perfect enlightenment also like what is seen in illusions, transformations, and dreams?"
善現答言：「如是！如是！乃至涅槃，我亦說為如幻、如化、如夢所見。」
Subhūti answered, "So it is! So it is! Even nirvāṇa, I also describe as like what is seen in illusions, transformations, and dreams."
時，諸天子問善現言：「豈可涅槃亦如幻、化、夢所見境？」
At that time, the divine sons asked Subhūti, "Could it be that nirvāṇa is also like a realm seen in illusions, transformations, and dreams?"
善現答言：「設更有法勝涅槃者，我亦說為如幻、如化、如夢所見。所以者何？幻、化、夢境與一切法乃至涅槃無二無別，皆不可得、不可說故。」
Subhūti answered, "Even if there were a dharma superior to nirvāṇa, I would also describe it as like what is seen in illusions, transformations, and dreams. Why is this so? Because illusions, transformations, and dream states are non-dual and indistinguishable from all dharmas, even nirvāṇa—all are unobtainable and unspeakable."
爾時，舍利子、執大藏、滿慈子、大飲光等問善現言：「所說般若波羅蜜多，如是甚深誰能信受？」
At that time, Śāriputra, Mahākāśyapa, Pūrṇa, Mahākātyāyana, and others asked Subhūti, "Who can have faith in and accept such profound Prajñāpāramitā as you have taught?"
具壽慶喜白大聲聞舍利子等言：「有不退轉菩薩摩訶薩，於此般若波羅蜜多能深信受，復有無量具足正見諸漏永盡大阿羅漢，於此般若波羅蜜多亦能信受。」
The Venerable Ānanda addressed the great śrāvakas Śāriputra and others, saying, "Non-retrogressing bodhisattva-mahāsattvas can deeply have faith in and accept this Prajñāpāramitā. Moreover, countless great arhats who are endowed with right view and whose outflows are permanently exhausted can also have faith in and accept this Prajñāpāramitā."
具壽善現作如是言：「如是所說甚深般若波羅蜜多無能信受。所以者何？此中無法可顯可示及可施設，既實無法可顯可示及可施設故，信受者亦不可得。」
The Venerable Subhūti spoke thus, "No one can have faith in and accept such profound Prajñāpāramitā as has been taught. Why is this so? Here there are no dharmas that can be revealed, demonstrated, or established. Since there are truly no dharmas that can be revealed, demonstrated, or established, those who have faith and accept are also unobtainable."
時，天帝釋作是念言：「大德善現雨大法雨，我應化作微妙諸華奉散供養。」作是念已，即便化作微妙諸華散善現上。
At that time, Śakra, lord of the gods, had this thought, "The Great Venerable Subhūti is raining a great Dharma rain. I should create wonderful flowers as an offering to scatter upon him." Having had this thought, he immediately created wonderful flowers and scattered them over Subhūti.
具壽善現作是念言：「今所散華於諸天處未曾見有，是華微妙，定非水陸草木所生，應是諸天從心化出。」
The Venerable Subhūti had this thought, "These scattered flowers have never been seen in any celestial realm. These flowers are wonderful and definitely not born from plants and trees of water or land—they must be created from the minds of the gods."
時，天帝釋既知善現心之所念，謂善現言：「此所散華，實非水陸草木所生，亦非諸天從心化出。何以故？此所散華無生性故。」
At that time, Śakra, lord of the gods, knowing what Subhūti was thinking, said to Subhūti, "These scattered flowers are truly not born from plants and trees of water or land, nor are they created from the minds of the gods. Why is this so? Because these scattered flowers have no nature of arising."
爾時，善現語帝釋言：「此華不生即非華也！」
At that time, Subhūti said to Śakra, "If these flowers are unborn, then they are not flowers!"
時，天帝釋竊作是念：「大德善現智慧甚深，不壞假名而說實義。」
At that time, Śakra secretly thought, "The Great Venerable Subhūti's wisdom is very profound—he explains ultimate meaning without destroying conventional designations."
作是念已，白善現言：「如是！如是！誠如尊教。諸菩薩摩訶薩於諸法中，隨尊者教應如是學。」
Having had this thought, he addressed Subhūti, saying: "So it is! So it is! It is truly as you teach. Bodhisattva-mahāsattvas should study all dharmas according to your teaching."
具壽善現語帝釋言：「如是！如是！如汝所說。諸菩薩摩訶薩於諸法中，隨我所教應如是學。
The Venerable Subhūti said to Śakra: "So it is! So it is! As you have said. Bodhisattva-mahāsattvas should study all dharmas according to my teaching.
「憍尸迦！諸菩薩摩訶薩如是學時，不於色學，不於受、想、行、識學，不於預流果學，不於一來、不還、阿羅漢果學，不於獨覺菩提學，不於諸佛無上正等菩提學，若不於此諸地而學，是名學佛一切智智。若能學佛一切智智，則學無量無邊佛法。若學無量無邊佛法，則不學色有增有減，亦不學受、想、行、識有增有減。若不學色有增有減，亦不學受、想、行、識有增有減，則不學色有取有捨，亦不學受、想、行、識有取有捨。若不學色有取有捨，亦不學受、想、行、識有取有捨，則不學一切法有取有捨。若不學一切法有取有捨，則不學諸法有可攝受、有可滅壞。若不學諸法有可攝受、有可滅壞，則不學一切智智有可攝受、有可滅壞。諸菩薩摩訶薩如是學時，名為真學一切智智，速能證得一切智智。」
"Kauśika! When bodhisattva-mahāsattvas study in this way, they do not study form; they do not study sensation, perception, conditioning, or consciousness; they do not study the fruit of stream-entry; they do not study the fruits of once-return, non-return, or arhatship; they do not study pratyekabuddha enlightenment; they do not study the Buddhas' supreme perfect enlightenment. If they do not study these various stages, this is called studying the Buddha's all-knowing wisdom. If one can study the Buddha's all-knowing wisdom, then one studies countless, limitless Buddha-dharmas. If one studies countless, limitless Buddha-dharmas, then one does not study form as having increase or decrease, nor does one study sensation, perception, conditioning, or consciousness as having increase or decrease. If one does not study form as having increase or decrease, nor sensation, perception, conditioning, or consciousness as having increase or decrease, then one does not study form as having grasping or abandoning, nor sensation, perception, conditioning, or consciousness as having grasping or abandoning. If one does not study form as having grasping or abandoning, nor sensation, perception, conditioning, or consciousness as having grasping or abandoning, then one does not study all dharmas as having grasping or abandoning. If one does not study all dharmas as having grasping or abandoning, then one does not study dharmas as having acceptance or destruction. If one does not study dharmas as having acceptance or destruction, then one does not study all-knowing wisdom as having acceptance or destruction. When bodhisattva-mahāsattvas study in this way, this is called truly studying all-knowing wisdom, and they can quickly realize all-knowing wisdom."
時，舍利子問善現言：「若菩薩摩訶薩不學諸法有可攝受、有可滅壞，亦不學一切智智有可攝受、有可滅壞，是菩薩摩訶薩如是學時，名為真學一切智智，速能證得一切智智耶？」
At that time, Śāriputra asked Subhūti, "If bodhisattva-mahāsattvas do not study dharmas as having acceptance or destruction, and also do not study all-knowing wisdom as having acceptance or destruction, when these bodhisattva-mahāsattvas study in this way, is this called truly studying all-knowing wisdom, and can they quickly realize all-knowing wisdom?"
善現答言：「如是！如是！若菩薩摩訶薩不學諸法有可攝受、有可滅壞，亦不學一切智智有可攝受、有可滅壞，是菩薩摩訶薩如是學時，名為真學一切智智，速能證得一切智智，以無所得為方便故。」
Subhūti answered: "So it is! So it is! If bodhisattva-mahāsattvas do not study dharmas as having acceptance or destruction, and also do not study all-knowing wisdom as having acceptance or destruction, when these bodhisattva-mahāsattvas study in this way, this is called truly studying all-knowing wisdom, and they can quickly realize all-knowing wisdom, using non-attainment as skillful means."
爾時，天帝釋問舍利子言：「諸菩薩摩訶薩所學般若波羅蜜多，當於何求？」
At that time, Śakra asked Śāriputra, "The Prajñāpāramitā that bodhisattva-mahāsattvas study—where should it be sought?"
舍利子言：「諸菩薩摩訶薩所學般若波羅蜜多，當於善現所說中求。」
Śāriputra said, "The Prajñāpāramitā that bodhisattva-mahāsattvas study should be sought in what Subhūti has taught."
天帝釋問舍利子言：「是誰神力為依持故，而令尊者作如是說？」
Śakra asked Śāriputra, "By whose spiritual power are you supported that causes you to speak thus?"
舍利子言：「如來神力為依持故，我作是說。」
Śāriputra said, "I speak thus supported by the Tathāgata's spiritual power."
時，天帝釋復問具壽舍利子言：「是誰神力為依持故，尊者善現能說般若波羅蜜多？」
At that time, Śakra again asked the Venerable Śāriputra, "By whose spiritual power is the Venerable Subhūti supported that enables him to teach Prajñāpāramitā?"
舍利子言：「如來神力為依持故，具壽善現能說般若波羅蜜多。」
Śāriputra said, "The Venerable Subhūti is able to teach Prajñāpāramitā supported by the Tathāgata's spiritual power."
爾時，善現告帝釋言：「汝之所問『是誰神力為依持故，令我善現能說般若波羅蜜多？』者，憍尸迦！當知定是如來神力為依持故，令我善現能說般若波羅蜜多。
At that time, Subhūti told Śakra, "Regarding your question, 'By whose spiritual power am I, Subhūti, supported that enables me to teach Prajñāpāramitā?'—Kauśika! You should know it is definitely by the Tathāgata's spiritual power that I, Subhūti, am enabled to teach Prajñāpāramitā.
「憍尸迦！汝之所問『諸菩薩摩訶薩所學般若波羅蜜多，當於何求？』者，憍尸迦！諸菩薩摩訶薩所學般若波羅蜜多，不應於色求，不應離色求；不應於受、想、行、識求，不應離受、想、行、識求。所以者何？色非般若波羅蜜多，亦非離色而有般若波羅蜜多；受、想、行、識亦非般若波羅蜜多，亦非離受、想、行、識而有般若波羅蜜多。」
"Kauśika! Regarding your question, 'The Prajñāpāramitā that bodhisattva-mahāsattvas study—where should it be sought?'—Kauśika! The Prajñāpāramitā that bodhisattva-mahāsattvas study should not be sought in form, nor should it be sought apart from form; it should not be sought in sensation, perception, conditioning, or consciousness, nor should it be sought apart from sensation, perception, conditioning, or consciousness. Why is this so? Form is not Prajñāpāramitā, nor is there Prajñāpāramitā apart from form; sensation, perception, conditioning, and consciousness are not Prajñāpāramitā, nor is there Prajñāpāramitā apart from sensation, perception, conditioning, and consciousness."
時，天帝釋白善現言：「諸菩薩摩訶薩所學般若波羅蜜多，是大波羅蜜多，是無量波羅蜜多，是無邊波羅蜜多。」
At that time, Śakra addressed Subhūti, saying: "The Prajñāpāramitā that bodhisattva-mahāsattvas study is the great pāramitā, the immeasurable pāramitā, the limitless pāramitā."
善現報言：「如是！如是！憍尸迦！諸菩薩摩訶薩所學般若波羅蜜多，是大波羅蜜多，是無量波羅蜜多，是無邊波羅蜜多。何以故？憍尸迦！色大故，當知般若波羅蜜多亦大；受、想、行、識大故，當知般若波羅蜜多亦大。憍尸迦！色無量故，當知般若波羅蜜多亦無量；受、想、行、識無量故，當知般若波羅蜜多亦無量。憍尸迦！色無邊故，當知般若波羅蜜多亦無邊；受、想、行、識無邊故，當知般若波羅蜜多亦無邊。
Subhūti replied: "So it is! So it is! Kauśika! The Prajñāpāramitā that bodhisattva-mahāsattvas study is the great pāramitā, the immeasurable pāramitā, the limitless pāramitā. Why is this so? Kauśika! Because form is great, you should know that Prajñāpāramitā is also great; because sensation, perception, conditioning, and consciousness are great, you should know that Prajñāpāramitā is also great. Kauśika! Because form is immeasurable, you should know that Prajñāpāramitā is also immeasurable; because sensation, perception, conditioning, and consciousness are immeasurable, you should know that Prajñāpāramitā is also immeasurable. Kauśika! Because form is limitless, you should know that Prajñāpāramitā is also limitless; because sensation, perception, conditioning, and consciousness are limitless, you should know that Prajñāpāramitā is also limitless.
「復次，憍尸迦！所緣無邊故，當知般若波羅蜜多亦無邊。憍尸迦！云何所緣無邊故，當知般若波羅蜜多亦無邊？謂一切法前、中、後際皆不可得說為無邊，法無邊故所緣亦無邊，由此般若波羅蜜多亦說無邊。是故我說所緣無邊故，當知般若波羅蜜多亦無邊。
"Furthermore, Kauśika! Because objects of cognition are limitless, you should know that Prajñāpāramitā is also limitless. Kauśika! How is it that because objects of cognition are limitless, you should know that Prajñāpāramitā is also limitless? All dharmas' past, present, and future limits cannot be obtained, so they are said to be limitless. Because dharmas are limitless, objects of cognition are also limitless, and therefore Prajñāpāramitā is also said to be limitless. Therefore I say that because objects of cognition are limitless, you should know that Prajñāpāramitā is also limitless.
「復次，憍尸迦！一切法無邊故，當知般若波羅蜜多亦無邊。憍尸迦！云何一切法無邊故，當知般若波羅蜜多亦無邊？謂一切法邊不可得。所以者何？以一切色前、中、後邊皆不可得，一切受、想、行、識前中後邊皆不可得，由此般若波羅蜜多前、中、後邊亦不可得。是故我說一切法無邊故，當知般若波羅蜜多亦無邊。
"Furthermore, Kauśika! Because all dharmas are limitless, you should know that Prajñāpāramitā is also limitless. Kauśika! How is it that because all dharmas are limitless, you should know that Prajñāpāramitā is also limitless? The limits of all dharmas cannot be obtained. Why is this so? Because the past, present, and future limits of all forms cannot be obtained, and the past, present, and future limits of all sensation, perception, conditioning, and consciousness cannot be obtained, therefore the past, present, and future limits of Prajñāpāramitā also cannot be obtained. Therefore I say that because all dharmas are limitless, you should know that Prajñāpāramitā is also limitless.
「復次，憍尸迦！一切有情無邊故，當知般若波羅蜜多亦無邊。所以者何？一切有情邊不可得。是故我說一切有情無邊故，當知般若波羅蜜多亦無邊。」
"Furthermore, Kauśika! Because all sentient beings are limitless, you should know that Prajñāpāramitā is also limitless. Why is this so? The limits of all sentient beings cannot be obtained. Therefore I say that because all sentient beings are limitless, you should know that Prajñāpāramitā is also limitless."
時，天帝釋問善現言：「大德！云何一切有情無邊故，當知般若波羅蜜多亦無邊？」
At that time, Śakra asked Subhūti, "Great Venerable! How is it that because all sentient beings are limitless, you should know that Prajñāpāramitā is also limitless?"
善現答言：「憍尸迦！非有情類其數眾多，計算其邊不可得故，作如是說：一切有情無邊故，當知般若波羅蜜多亦無邊。」
Subhūti answered, "Kauśika! It is not that sentient beings are numerous in number such that their limits cannot be calculated. I speak thus: because all sentient beings are limitless, you should know that Prajñāpāramitā is also limitless."
天帝釋言：「為何義故作如是說？」
Śakra said, "For what meaning do you speak thus?"
善現告言：「憍尸迦！我今問汝，隨汝意答。於意云何？言有情，有情者是何法增語？」
Subhūti told him, "Kauśika! I will question you now—answer according to your understanding. What do you think? When speaking of 'sentient beings,' what dharma does this term designate?"
天帝釋言：「言有情，有情者非法增語亦非非法增語，但是假立客名所攝、無事名所攝、無主名所攝、無緣名所攝。」
Śakra said, "When speaking of 'sentient beings,' this is neither a designation of dharma nor a designation of non-dharma, but is merely included among provisionally established adventitious names, names without substance, names without ownership, names without conditions."
善現復言：「憍尸迦！於意云何？於此般若波羅蜜多甚深經中，為顯示有實有情不？」
Subhūti continued: "Kauśika! What do you think? In this profound Prajñāpāramitā sūtra, are real sentient beings revealed to exist or not?"
天帝釋言：「不也！大德！」
Śakra said: "No, Great Venerable!"
善現告言：「於此般若波羅蜜多甚深經中，既不顯示有實有情故說無邊，以彼中、邊不可得故。
Subhūti told him: "In this profound Prajñāpāramitā sūtra, since no real sentient beings are revealed to exist, therefore they are said to be limitless, because their center and limits cannot be obtained.
「憍尸迦！於意云何？若諸如來、應、正等覺，經如殑伽沙數大劫，以無邊音說有情類無量名字，此中頗有真實有情有生滅不？」
"Kauśika! What do you think? If the Tathāgatas, Arhats, Perfectly Enlightened Ones, throughout eons as numerous as the sands of the Ganges, were to speak with limitless voices countless names of sentient beings, would there be any real sentient beings with birth and death among them?"
天帝釋言：「不也！大德！何以故？以諸有情本性淨故。彼從本來無所有故，非無所有可有生滅。」
Śakra said, "No, Great Venerable! Why is this so? Because the original nature of all sentient beings is pure. Since they are originally non-existent, the non-existent cannot have birth and death."
善現告言：「由斯義故，我作是說：一切有情無邊故，當知般若波羅蜜多亦無邊。憍尸迦！由此當知諸菩薩摩訶薩所學般若波羅蜜多，應說為大、無量、無邊。」
Subhūti told him, "For this reason, I speak thus: because all sentient beings are limitless, you should know that Prajñāpāramitā is also limitless. Kauśika! From this you should know that the Prajñāpāramitā studied by bodhisattva-mahāsattvas should be called great, immeasurable, and limitless."
爾時，會中天帝釋等欲界諸天、梵天王等色界諸天，及大自在神仙天女，歡喜踊躍，同時三返高聲唱言：「善哉！善哉！佛出世故，尊者善現承佛威神，善為我等宣說、開示微妙法性，所謂般若波羅蜜多，令諸天、人、阿素洛等獲大饒益。若菩薩摩訶薩能於如是甚深般若波羅蜜多，如說修行常不捨離，我等於彼，恭敬供養如佛世尊。」
At that time, in the assembly, Śakra and other gods of the desire realm, King Brahmā and other gods of the form realm, and the great sovereign divine immortal goddesses were joyful and exuberant, and together three times proclaimed loudly, "Excellent! Excellent! Because the Buddha has appeared in the world, the Venerable Subhūti, empowered by the Buddha's spiritual authority, has well expounded and revealed to us the subtle dharma-nature—namely, Prajñāpāramitā—causing gods, humans, asuras, and others to obtain great benefit. If bodhisattva-mahāsattvas can practice according to the teachings of such profound Prajñāpāramitā and never abandon it, we will respectfully make offerings to them as to the Buddha, the World-Honored One."
爾時，佛告諸天等言：「如是！如是！若菩薩摩訶薩於此般若波羅蜜多，以無所得而為方便，能如說行常不遠離，汝諸天等，皆應供養如佛世尊。天等當知！我於往昔然燈佛時，蓮華王都四衢道首見然燈佛，獻五莖華，布髮掩泥聞正法要，以無所得為方便故，便不遠離甚深般若波羅蜜多及餘無量無邊佛法。時，然燈佛即便授我無上正等大菩提記，作是言：『善男子！汝於來世過無數劫，於此世界賢劫之中，當得作佛，號能寂如來、應、正等覺，廣說乃至佛、薄伽梵，宣說般若波羅蜜多甚深經典度無量眾。』」
At that time, the Buddha told the gods and others, "So it is! So it is! If bodhisattva-mahāsattvas can practice according to the teachings of this Prajñāpāramitā using non-attainment as skillful means and never depart from it, all you gods should make offerings to them as to the Buddha, the World-Honored One. Gods, you should know! In the past, at the time of Dīpaṅkara Buddha, I met Dīpaṅkara Buddha at the crossroads in the royal city of Padmāvatī, offered five lotus stems, spread my hair to cover the mud, and heard the essential dharma teachings. Using non-attainment as skillful means, I never departed from the profound Prajñāpāramitā and countless other limitless Buddha-dharmas. At that time, Dīpaṅkara Buddha immediately gave me the prophecy of supreme perfect great enlightenment, saying: 'Good son! In a future life, after countless eons, in the Bhadra Kalpa of this world, you will become a Buddha named Śākyamuni Tathāgata, Arhat, Perfectly Enlightened One—[and all titles] up to Buddha, Bhagavat. You will teach the profound sūtras of Prajñāpāramitā and liberate countless beings.'"
時，諸天等俱白佛言：「如是般若波羅蜜多甚為希有，令諸菩薩摩訶薩眾，速能引攝一切智智，盡未來際利樂有情。」
At that time, all the gods together addressed the Buddha, saying, "Such Prajñāpāramitā is extremely rare, enabling the assembly of bodhisattva-mahāsattvas to quickly attract and embrace all-knowing wisdom, benefiting and bringing joy to sentient beings throughout the endless future."