幻喻品第二十六
Chapter 26: The Simile of Illusion
時，天帝釋作是念言：「若菩薩摩訶薩修行般若波羅蜜多，尚勝一切有情之類，況得無上正等菩提！若諸有情聞說一切智智名字深生信解，尚為獲得人中善利，及得世間最勝壽命，況發無上正等覺心，或能聽聞甚深般若波羅蜜多！若諸有情能發無上正等覺心，聽聞般若波羅蜜多甚深經典，諸餘有情皆應願樂，所獲功德，世間天、人、阿素洛等皆不能及。」
At that time, Śakra, Lord of the Devas, thought, “If bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā, they already surpass all classes of beings—how much more so when they attain unsurpassed perfect enlightenment! If beings, upon merely hearing the name ‘knowledge of all aspects,’ give rise to deep faith and understanding, they thereby gain fine benefits among humans and attain the supreme lifespan in the world—how much more if they arouse the resolve for unsurpassed perfect awakening or are able to hear the profound Prajñā‑pāramitā! If beings can arouse the resolve for unsurpassed perfect enlightenment and hear the profound scriptures of the Prajñā‑pāramitā, then all other beings should aspire to it with joy; the merit they obtain cannot be equaled by the gods, humans, or asuras of the world.”
爾時，世尊知天帝釋心之所念，便告之言：「如是！如是！如汝所念。」
Then the World‑Honored One, knowing what was in Śakra’s mind, said to him, “So it is, so it is, just as you have thought.”
時，天帝釋踊躍歡喜，化作天上微妙音花，捧散如來及諸菩薩，既散花已作是願言：「若菩薩乘善男子等求趣無上正等菩提，以我所生善根功德，令彼所願殊勝功德速得圓滿，令彼所求無上佛法速得圓滿，令彼所求一切智智相應諸法速得圓滿，令彼所求自然人法速得圓滿，令彼所求無漏聖法速得圓滿，令彼一切所欲聞法皆得如意。若求聲聞、獨覺乘者，亦令所願疾得滿足。」
Śakra then leapt for joy and transformed subtle celestial flower‑sounds, which he held up and scattered over the Tathāgata and the bodhisattvas. Having scattered the flowers, he made this vow: “For the good men of the bodhisattva vehicle who seek to advance toward unsurpassed perfect enlightenment, by the roots of goodness and merit I have generated, may their wished‑for superior merits be swiftly fulfilled. May the supreme Buddha‑Dharma they seek be swiftly fulfilled. May the dharmas they seek that accord with the knowledge of all aspects be swiftly fulfilled. May the natural human and supramundane dharmas they seek be swiftly fulfilled. May the undefiled holy dharmas they seek be swiftly fulfilled. May all the Dharma they wish to hear come as they desire. And for those who seek the śrāvaka or pratyekabuddha vehicles, may their wishes likewise be swiftly satisfied.”
作是願已，便白佛言：「若菩薩乘善男子等已發無上正等覺心，我終不生一念異意，令其退轉大菩提心；我終不生一念異意，令諸菩薩摩訶薩眾厭離無上正等菩提，退墮聲聞、獨覺等地；我終不起一念異心，令諸菩薩摩訶薩眾退失大悲相應作意。若菩薩摩訶薩已於無上正等菩提深心樂欲，我願彼心倍復增進，速證無上正等菩提；願彼菩薩摩訶薩眾見生死中種種苦已，為欲利樂世間天、人、阿素洛等，發起種種堅固大願：『我既自度生死大海，亦當精勤度未度者；我既自解生死繫縛，亦當精勤解未解者；我於種種生死恐怖既自安隱，亦當精勤安未安者；我既自證究竟涅槃，亦當精勤令未證者皆同證得。』
Having made this vow, he said to the Buddha, “If good men of the bodhisattva vehicle have already aroused the resolve for unsurpassed perfect enlightenment, I will never give rise to even a single contrary thought that would make them turn back from the great bodhi‑mind. I will never give rise to even a single contrary thought that would make the assembly of bodhisattva‑mahāsattvas grow weary of unsurpassed perfect enlightenment and fall back to the śrāvaka or pratyekabuddha levels. I will never give rise to even a single contrary thought that would cause the bodhisattva‑mahāsattvas to lose the attention conjoined with great compassion. If the bodhisattva‑mahāsattvas already have deep delight and desire for unsurpassed perfect enlightenment, may their minds increase twofold and advance, so that they swiftly realize unsurpassed perfect enlightenment. And may the assembly of bodhisattva‑mahāsattvas, seeing the manifold sufferings within birth and death, for the sake of benefiting and bringing happiness to the gods, humans, and asuras of the world, arouse firm, great vows such as these: ‘Having myself crossed the great ocean of birth and death, I will diligently ferry across those not yet crossed. Having myself loosened the bonds of birth and death, I will diligently free those not yet freed. Having myself become secure amid the many terrors of birth and death, I will diligently bring security to those not yet secure. Having myself realized ultimate nirvāṇa, I will diligently cause those not yet realized to realize it together.’”
「世尊！若有情類於初發心菩薩功德深心隨喜，得幾許福？於久發心修諸勝行菩薩功德深心隨喜，得幾許福？於不退轉地菩薩功德深心隨喜，得幾許福？於一生所繫菩薩功德深心隨喜，得幾許福？」
“World-Honored One! If beings, with deep sincerity, rejoice in the merits of a bodhisattva at the first arousing of the resolve for bodhi, how much merit do they obtain? If they deeply rejoice in the merits of a bodhisattva who long ago aroused that resolve and is cultivating superior practices, how much merit do they obtain? If they deeply rejoice in the merits of a bodhisattva on the irreversible ground, how much merit do they obtain? If they deeply rejoice in the merits of a bodhisattva bound to a single remaining life, how much merit do they obtain?”
爾時，佛告天帝釋言：「憍尸迦！妙高山王可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！四大洲界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！小千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！中千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！我此三千大千世界可知兩數，此有情類隨喜俱心所生福德不可知量。憍尸迦！假使三千大千世界合為一海，有取一毛析為百分，持一分端霑彼海盡可知滴數，此有情類隨喜俱心所生福德不可知量。」
Then the Buddha said to Śakra, Lord of the Devas, “Kauśika! The measures of Mount Sumeru can be known, but the merit produced by such beings’ co-rejoicing mind is incalculable. Kauśika, the measures of the four continents can be known, but the merit produced by such co-rejoicing is incalculable. Kauśika, the measures of a small thousand world-system can be known, but the merit produced by such co-rejoicing is incalculable. Kauśika, the measures of a middle thousand world-system can be known, but the merit produced by such co-rejoicing is incalculable. Kauśika, even the measures of this great trichiliocosm of mine can be known, but the merit produced by such co-rejoicing is incalculable. Kauśika, suppose the whole trichiliocosm were one ocean. If one took a single hair, split it into a hundred parts, dipped the tip of one part into that ocean, and could count every drop that adhered, even so, the merit produced by such co-rejoicing would be incalculable.”
時，天帝釋復白佛言：「若諸有情於諸菩薩從初發心乃至證得所求無上正等菩提，無量無邊殊勝功德不生隨喜，或復於彼隨喜俱心所生福德不聞、不知、不起憶念、不生隨喜，當知皆是魔所執持、魔所魅著、魔之朋黨、魔天界沒來生此間。所以者何？若菩薩摩訶薩求趣無上正等菩提，修諸菩薩摩訶薩行，若有發心於彼功德深生隨喜，若有於彼隨喜功德深心憶念生隨喜者，皆能破壞一切魔軍宮殿眷屬，疾證無上正等菩提，能盡未來利樂一切。世尊！若諸有情深心敬愛佛、法、僧寶，隨所生處常欲見佛、聞法、遇僧，於諸菩薩摩訶薩眾功德善根應深隨喜，既隨喜已迴向無上正等菩提，而不應生二、不二想。若能如是，疾證無上正等菩提，饒益有情破魔軍眾。」
Śakra then said to the Buddha, “If beings do not give rise to rejoicing over the measureless and boundless superior merits accumulated by the bodhisattvas from their first arousal of the resolve up to their attainment of the sought unsurpassed perfect enlightenment—or if they have not heard, do not know, do not recollect, and do not rejoice in the merit produced by such co-rejoicing—one should know they are all held by Māra, bewitched by Māra, companions of Māra, who, having perished in the heaven of Māra, are born here. Why is this? If bodhisattva‑mahāsattvas seek to advance toward unsurpassed perfect enlightenment and practice the conduct of bodhisattvas, then whoever, on arousing the thought, deeply rejoices in those merits, and whoever recollects and rejoices in the merit of such rejoicing, can shatter all Māra’s armies, palaces, and retinues, swiftly realize unsurpassed perfect enlightenment, and benefit and bring happiness to all throughout the future. World‑Honored One, if beings deeply revere and love the Triple Jewel of Buddha, Dharma, and Saṅgha, and wherever they are born constantly wish to see the Buddha, hear the Dharma, and encounter the Saṅgha, then they ought to deeply rejoice in the roots of goodness of the assembly of bodhisattva‑mahāsattvas, and having rejoiced, dedicate it to unsurpassed perfect enlightenment, without giving rise to thoughts of duality or non‑duality. If they can do so, they will swiftly realize unsurpassed perfect enlightenment, benefit beings, and break the hosts of Māra.”
爾時，佛告天帝釋言：「如是！如是！如汝所說。憍尸迦！若諸有情於諸菩薩摩訶薩眾功德善根，深心隨喜迴向無上正等菩提，是諸有情速能圓滿諸菩薩行，疾證無上正等菩提。
Then the Buddha said to Śakra, Lord of the Devas, “So it is, so it is, just as you have said. Kauśika! If beings, with deep sincerity, rejoice in the roots of goodness and merits of the assembly of bodhisattva‑mahāsattvas and dedicate them to unsurpassed perfect enlightenment, those beings will swiftly bring the bodhisattva practices to completion and quickly realize unsurpassed perfect enlightenment.
「若諸有情於諸菩薩摩訶薩眾功德善根，深心隨喜迴向無上正等菩提，是諸有情具大威力，常能奉事一切如來、應、正等覺及善知識，恒聞般若波羅蜜多甚深經典，善知義趣。是諸有情成就如是隨喜迴向功德善根，隨所生處，常為一切世間天、人、阿素洛等供養恭敬、尊重讚歎，不見惡色，不聞惡聲，不嗅惡香，不甞惡味，不覺惡觸，不思惡法，不墮惡趣，生天、人中恒受種種無染勝樂，常不遠離諸佛世尊，從一佛國趣一佛國，親近諸佛、種諸善根，成熟有情、嚴淨佛土。何以故？憍尸迦！是諸有情能於無量諸菩薩眾功德善根，深心隨喜迴向無上正等菩提，由此因緣善根增進，疾證無上正等菩提。既得無上正等菩提，能盡未來如實饒益無量無數無邊有情，令住無餘般涅槃界。
“If beings, with deep sincerity, rejoice in the roots of goodness and merits of the assembly of bodhisattva‑mahāsattvas and dedicate them to unsurpassed perfect enlightenment, those beings will possess great power. They will constantly be able to serve all the Tathāgatas, Arhats, Perfectly Enlightened Ones and good spiritual friends, will continually hear the profound scriptures of the Prajñā‑pāramitā, and will well understand their meaning and purport. Having accomplished such merit from rejoicing and dedication, wherever they are born they will always be honored, revered, respected, and praised by the gods, humans, and asuras of the world. They will not see foul sights, hear foul sounds, smell foul odors, taste foul flavors, feel foul contacts, or conceive foul dharmas. They will not fall into evil destinies. Among gods and humans they will continually enjoy various undefiled supreme pleasures. They will not be far from the World‑Honored Buddhas, but will go from one Buddha‑land to another, drawing near to the Buddhas, planting roots of goodness, maturing beings, and adorning Buddha‑lands. Why is this so? Kauśika, because these beings can, with deep sincerity, rejoice in the roots of goodness and merits of countless bodhisattvas and dedicate them to unsurpassed perfect enlightenment, and by this condition their wholesome roots increase; they swiftly realize unsurpassed perfect enlightenment. Having attained unsurpassed perfect enlightenment, they can, throughout the future, truly benefit and bring happiness to measureless, numberless, boundless beings, causing them to abide in the realm of nirvāṇa without remainder.
「以是故，憍尸迦！住菩薩乘善男子等，於菩薩眾功德善根，皆應隨喜迴向無上正等菩提，於生隨喜及迴向時，不應執著即心、離心隨喜迴向，不應執著即心修行、離心修行。若能如是無所執著隨喜迴向，修諸菩薩摩訶薩行，速證無上正等菩提，度諸天、人、阿素洛等，令脫生死得般涅槃。由此因緣，諸有情類於諸菩薩功德善根，皆應發生隨喜迴向，能令無量無邊有情種諸善根獲大利樂。」
“Therefore, Kauśika! Good men abiding in the bodhisattva vehicle should all rejoice in the bodhisattvas’ roots of goodness and dedicate them to unsurpassed perfect enlightenment. At the time of rejoicing and dedication, they should not grasp at either ‘the very mind’ or ‘a mind apart’ that rejoices and dedicates; they should not grasp at either ‘the very mind’ or ‘a mind apart’ that practices. If they can thus be free of all grasping while rejoicing, dedicating, and cultivating the bodhisattva‑mahāsattva practices, they will swiftly realize unsurpassed perfect enlightenment and liberate gods, humans, and asuras, freeing them from birth and death so that they attain parinirvāṇa. For this reason, beings should give rise to rejoicing and dedication with respect to the bodhisattvas’ roots of goodness and merits, so that measureless and boundless beings plant wholesome roots and gain great benefit and happiness.”
爾時，善現便白佛言：「心皆如幻，云何菩薩摩訶薩能證無上正等菩提？」
Then Subhūti said to the Buddha, “Since all minds are like an illusion, how can bodhisattva‑mahāsattvas realize unsurpassed perfect enlightenment?”
佛告善現：「於意云何？汝為見有如幻心不？」
The Buddha told Subhūti, “What do you think? Do you see an ‘illusion‑like mind’?”
善現對曰：「不也！世尊！」
Subhūti replied, “No, World‑Honored One.”
佛告善現：「於意云何？汝見幻不？」
The Buddha said, “What do you think? Do you see an illusion?”
善現對曰：「不也！世尊！我不見幻，亦不見有如幻之心。」
Subhūti replied, “No, World‑Honored One. I do not see an illusion, nor do I see an illusion‑like mind.”
佛告善現：「於意云何？若汝不見幻，不見如幻心，若處無幻、無如幻心，汝見有是心能得無上正等菩提不？」
The Buddha said, “What do you think? If you do not see an illusion and do not see an illusion‑like mind, then where there is no illusion and no illusion‑like mind, do you see any mind there that can attain unsurpassed perfect enlightenment?”
善現對曰：「不也！世尊！我都不見有處無幻、無如幻心，更有是心能得無上正等菩提！」
Subhūti replied, “No, World‑Honored One. I do not see anywhere a place without illusion and without an illusion‑like mind where there would yet be some mind that could attain unsurpassed perfect enlightenment!”
佛告善現：「於意云何？若處離幻、離如幻心，汝見有是法能得無上正等菩提不？」
The Buddha told Subhūti, “What do you think? In a place that is apart from illusion and apart from an illusion-like mind, do you see any dharma there that can attain unsurpassed perfect enlightenment?”
善現對曰：「不也！世尊！我都不見有處離幻、離如幻心，更有是法能得無上正等菩提。
Subhūti replied, “No, World-Honored One. I do not see anywhere a place apart from illusion and apart from an illusion-like mind where there would be some dharma that could attain unsurpassed perfect enlightenment.
「世尊！我都不見即、離心法，說何等法是有是無？以一切法畢竟離故。若一切法畢竟離者，不可施設是有是無；若法不可施設有無，則不可說能得無上正等菩提，非無所有法能得菩提故。所以者何？以一切法皆無所有，性不可得、無染無淨，畢竟離法無所有故，不得無上正等菩提，是故般若波羅蜜多亦畢竟離。若法畢竟離，是法不應修，亦不應遣，亦復不應有所引發。
“World-Honored One, I do not see dharmas either as identical with mind or separate from mind. How, then, could one say which dharmas exist or do not exist? Since all dharmas are ultimately dissociated, if all dharmas are ultimately dissociated, one cannot posit them as existent or non-existent. If a dharma cannot be posited as existing or not existing, then one cannot say it can attain unsurpassed perfect enlightenment, for enlightenment is not attained by a dharma that is a non-thing. Why is this? Because all dharmas are devoid of anything whatsoever, their nature is ungraspable, neither defiled nor pure; since ultimately dissociated dharmas are nothing at all, unsurpassed perfect enlightenment is not obtained. Therefore the Prajñā-pāramitā too is ultimately dissociated. If a dharma is ultimately dissociated, it should not be cultivated, nor rejected, nor should anything be brought forth from it.
「世尊！甚深般若波羅蜜多既畢竟離，云何可說諸菩薩摩訶薩依深般若波羅蜜多證得無上正等菩提？世尊！諸佛無上正等菩提亦畢竟離，云何畢竟離法能得畢竟離法？是故般若波羅蜜多應不可說證得無上正等菩提。」
“World-Honored One! Since the profound Prajñā-pāramitā is ultimately dissociated, how can it be said that bodhisattva-mahāsattvas rely on the profound Prajñā-pāramitā to realize unsurpassed perfect enlightenment? World-Honored One, the unsurpassed perfect enlightenment of the Buddhas is also ultimately dissociated; how can that which is ultimately dissociated obtain that which is ultimately dissociated? Therefore the Prajñā-pāramitā should not be said to realize unsurpassed perfect enlightenment.”
佛告善現：「善哉！善哉！如是！如是！如汝所說。甚深般若波羅蜜多既畢竟離，諸佛無上正等菩提亦畢竟離。善現當知！甚深般若波羅蜜多畢竟離故，得畢竟離諸佛無上正等菩提。善現當知！若深般若波羅蜜多非畢竟離，應非般若波羅蜜多，以深般若波羅蜜多畢竟離故，得名般若波羅蜜多。是故，善現！諸菩薩摩訶薩非不依止甚深般若波羅蜜多證得無上正等菩提。善現當知！雖非離法能得離法，而得無上正等菩提非不依止甚深般若波羅蜜多，是故菩薩摩訶薩眾欲得無上正等菩提，應勤修學甚深般若波羅蜜多。」
The Buddha told Subhūti, “Excellent, excellent! So it is, so it is, just as you have said. Since the profound Prajñā-pāramitā is ultimately dissociated, the Buddhas’ unsurpassed perfect enlightenment is also ultimately dissociated. Subhūti, you should know: precisely because the profound Prajñā-pāramitā is ultimately dissociated, the Buddhas’ unsurpassed perfect enlightenment—being ultimately dissociated—is obtained. You should know, Subhūti: if the profound Prajñā-pāramitā were not ultimately dissociated, it would not be Prajñā-pāramitā; it is called Prajñā-pāramitā because it is ultimately dissociated. Therefore, Subhūti, it is not that bodhisattva-mahāsattvas do not rely on the profound Prajñā-pāramitā to realize unsurpassed perfect enlightenment. You should know, Subhūti: although ‘that which is dissociated’ is not obtained by ‘what is dissociated,’ nevertheless the attainment of unsurpassed perfect enlightenment is not apart from reliance upon the profound Prajñā-pāramitā. Therefore bodhisattva-mahāsattvas who wish to attain unsurpassed perfect enlightenment should diligently cultivate the profound Prajñā-pāramitā.”
具壽善現便白佛言：「諸菩薩摩訶薩所行義趣極為甚深。」
The Venerable Subhūti said to the Buddha, “The meaning and purport of what bodhisattva-mahāsattvas practice is exceedingly profound.”
佛告善現：「如是！如是！諸菩薩摩訶薩所行義趣極為甚深。善現當知！諸菩薩摩訶薩能為難事，雖行如是甚深義趣，而於聲聞、獨覺地法能不作證。」
The Buddha told Subhūti, “So it is, so it is; the meaning and purport of what bodhisattva-mahāsattvas practice is exceedingly profound. You should know, Subhūti: bodhisattva-mahāsattvas can do what is difficult to do. Even while practicing such exceedingly profound meaning and purport, they do not realize the dharmas of the śrāvaka and pratyekabuddha stages.”
爾時，善現復白佛言：「如我解佛所說義者，諸菩薩摩訶薩所作不難，不應說彼能為難事。所以者何？諸菩薩摩訶薩所證義趣都不可得，能證般若波羅蜜多亦不可得，證法、證者、證處、證時亦不可得。世尊！若菩薩摩訶薩聞如是語，心不沈沒亦不憂悔、不驚、不怖，是行般若波羅蜜多。世尊！是菩薩摩訶薩如是行時，不見眾相，不見我行，不見不行，不見般若波羅蜜多是我所行，不見無上正等菩提是我所證，亦復不見證處、時等。世尊！是菩薩摩訶薩於如是事亦復不見，是行般若波羅蜜多，便近無上正等菩提。世尊！是菩薩摩訶薩於如是事亦復不見，是行般若波羅蜜多，便遠聲聞、獨覺等地。世尊！是菩薩摩訶薩於如是事亦不分別，雖行般若波羅蜜多，不作是念：『我行般若波羅蜜多，親近無上正等菩提，遠離聲聞、獨覺等地。』
At that time, Subhūti again said to the Buddha, “As I understand the meaning of the Buddha’s teaching, what bodhisattva‑mahāsattvas do is not difficult and should not be called a difficult task. Why is that? Because the meaning and purport realized by bodhisattva‑mahāsattvas are all unobtainable; the one who can realize the Prajñā‑pāramitā is also unobtainable; the dharma realized, the realizer, the place of realization, and the time of realization are all unobtainable. World‑Honored One, if bodhisattva‑mahāsattvas hear such words and their minds neither sink nor feel remorse, and they are neither startled nor afraid, then that is practicing the Prajñā‑pāramitā. World‑Honored One, when bodhisattva‑mahāsattvas practice in this way, they do not see a multitude of marks; they do not see ‘I am acting,’ nor ‘I am not acting’; they do not see ‘the Prajñā‑pāramitā is what I practice,’ nor ‘unsurpassed perfect enlightenment is what I realize,’ nor do they see the place or time of realization, and so on. World‑Honored One, when bodhisattva‑mahāsattvas do not see even these matters, that is practicing the Prajñā‑pāramitā, and they draw near to unsurpassed perfect enlightenment. World‑Honored One, when bodhisattva‑mahāsattvas do not see even these matters, that is practicing the Prajñā‑pāramitā, and they become far removed from the levels of śrāvakas and pratyekabuddhas. World‑Honored One, when bodhisattva‑mahāsattvas do not make discriminations about such matters, even while practicing the Prajñā‑pāramitā they do not think, ‘I am practicing the Prajñā‑pāramitā, drawing near to unsurpassed perfect enlightenment and far from the śrāvaka and pratyekabuddha levels.’
「世尊！譬如虛空，不作是念：『我去彼事若遠若近。』所以者何？虛空無動亦無分別，無分別故。諸菩薩摩訶薩亦復如是，行深般若波羅蜜多，不作是念：『我遠聲聞、獨覺等地，我近無上正等菩提。』所以者何？甚深般若波羅蜜多於一切法無分別故。
“World‑Honored One, it is like space. Space does not think, ‘I am going farther from this or nearer to that.’ Why? Because space does not move and does not discriminate; since it does not discriminate. Just so, bodhisattva‑mahāsattvas, when they practice the deep Prajñā‑pāramitā, do not think, ‘I am far from the śrāvaka and pratyekabuddha levels, I am near to unsurpassed perfect enlightenment.’ Why? Because the profound Prajñā‑pāramitā makes no discriminations with respect to all dharmas.
「世尊！譬如幻士，不作是念：『幻質、幻師去我為近，傍觀眾等去我為遠。』所以者何？所幻化者無分別故。諸菩薩摩訶薩亦復如是，行深般若波羅蜜多，不作是念：『我遠聲聞、獨覺等地，我近無上正等菩提。』所以者何？甚深般若波羅蜜多於一切法無分別故。
“World‑Honored One, it is like a conjured person. He does not think, ‘The conjured substance or the conjurer is near to me, while the onlookers are far from me.’ Why? Because what is conjured makes no discriminations. Just so, bodhisattva‑mahāsattvas, when they practice the deep Prajñā‑pāramitā, do not think, ‘I am far from the śrāvaka and pratyekabuddha levels, I am near to unsurpassed perfect enlightenment.’ Why? Because the profound Prajñā‑pāramitā makes no discriminations with respect to all dharmas.
「世尊！譬如影像，不作是念：『我因彼現去我為近，鏡水等法去我為遠。』所以者何？所現影像無分別故。諸菩薩摩訶薩亦復如是，行深般若波羅蜜多，不作是念：『我遠聲聞、獨覺等地，我近無上正等菩提。』所以者何？甚深般若波羅蜜多於一切法無分別故。
“World‑Honored One, it is like an image or reflection. It does not think, ‘Because of that [mirror or water] I appear and am near to myself, while the mirror or water and the like are far from me.’ Why? Because the manifested image makes no discriminations. Just so, bodhisattva‑mahāsattvas, when they practice the deep Prajñā‑pāramitā, do not think, ‘I am far from the śrāvaka and pratyekabuddha levels, I am near to unsurpassed perfect enlightenment.’ Why? Because the profound Prajñā‑pāramitā makes no discriminations with respect to all dharmas.
「世尊！如諸如來、應、正等覺，於一切法無愛無憎。所以者何？如來永斷一切分別愛憎等故。諸菩薩摩訶薩亦復如是，行深般若波羅蜜多，於一切法無愛無憎。所以者何？如諸如來、應、正等覺，所得般若波羅蜜多永斷一切妄想分別故，於諸法無愛無憎。諸菩薩摩訶薩所行般若波羅蜜多，永伏一切妄想分別故，於諸法無愛無憎。
“World‑Honored One, just as the Tathāgatas, Arhats, Perfectly Enlightened Ones have neither love nor hate with respect to all dharmas—why? Because the Tathāgatas have forever cut off all discriminations of love and hate and the like—so too bodhisattva‑mahāsattvas, practicing the deep Prajñā‑pāramitā, have neither love nor hate with respect to all dharmas. Why? Because just as the Tathāgatas, Arhats, Perfectly Enlightened Ones, through the Prajñā‑pāramitā that they have obtained, have forever cut off all fanciful discriminations and thus have neither love nor hate with respect to dharmas, so too the bodhisattva‑mahāsattvas, by means of the Prajñā‑pāramitā they practice, forever subdue all fanciful discriminations and have neither love nor hate with respect to dharmas.
「世尊！如諸如來、應、正等覺所變化者，不作是念：『我遠聲聞、獨覺等地，我近無上正等菩提。』所以者何？所變化者無分別故。行深般若波羅蜜多諸菩薩摩訶薩亦復如是，不作是念：『我遠聲聞、獨覺等地，我近無上正等菩提。』所以者何？甚深般若波羅蜜多於一切法無分別故。
“World‑Honored One, just as the transformations wrought by the Tathāgatas, Arhats, Perfectly Enlightened Ones do not think, ‘I am far from the śrāvaka and pratyekabuddha levels, I am near to unsurpassed perfect enlightenment’—why? Because what is transformed makes no discriminations—so too bodhisattva‑mahāsattvas who practice the deep Prajñā‑pāramitā do not think, ‘I am far from the śrāvaka and pratyekabuddha levels, I am near to unsurpassed perfect enlightenment.’ Why? Because the profound Prajñā‑pāramitā makes no discriminations with respect to all dharmas.
「世尊！如諸如來、應、正等覺欲有所作，化作化者令作彼事，然所化者不作是念：『我能造作如是事業。』所以者何？諸所化者於所作業無分別故。行深般若波羅蜜多諸菩薩摩訶薩亦復如是，有所為故而勤修學，既修學已雖能成辦所作事業，而於所作無所分別。所以者何？甚深般若波羅蜜多於一切法無分別故。
“World‑Honored One, just as, when the Tathāgatas, Arhats, Perfectly Enlightened Ones wish to accomplish something, they transform a transformed being to carry it out, and yet that transformed being does not think, ‘I am able to perform such a task’—why? Because the being that is transformed makes no discriminations about what is done—so too bodhisattva‑mahāsattvas who practice the deep Prajñā‑pāramitā, having something to be done, diligently cultivate; and having cultivated, though they are able to accomplish the tasks to be done, they make no discriminations with respect to what is done. Why? Because the profound Prajñā‑pāramitā makes no discriminations with respect to all dharmas.
「世尊！譬如巧匠或彼弟子，有所為故造作機關或男、或女、或象、馬等；此諸機關雖有所作，而於彼事都無分別。所以者何？機關法爾無分別故。行深般若波羅蜜多諸菩薩摩訶薩亦復如是，有所為故而成立之，既成立已雖能成辦種種事業，而於其中都無分別。所以者何？甚深般若波羅蜜多法爾於法無分別故。」
“World‑Honored One, it is like a skilled craftsman or his apprentice who, having something to be done, constructs an automaton in the form of a man, a woman, or an elephant or horse. Although these mechanisms perform their functions, they make no discriminations concerning the task. Why? Because by their very nature mechanisms are without discrimination. Just so, bodhisattva‑mahāsattvas who practice the deep Prajñā‑pāramitā, having something to be done, set it up accordingly; and once set up, although they can accomplish various tasks, they make no discriminations within them. Why? Because by its very nature the profound Prajñā‑pāramitā is without discrimination with respect to dharmas.”