第四分散花品第二十八
Chapter 28: Scattering Flowers
爾時，會中無量無數三十三天歡喜踊躍，各取天上微妙音花，奉散如來及諸菩薩。
At that time, innumerable devas of the Thirty‑Three rejoiced and leapt for joy. Each took subtle celestial “sound‑flowers” and respectfully scattered them over the Tathāgata and the bodhisattvas.
是時，眾內六千苾芻俱從座起頂禮佛足，偏覆左肩，右膝著地，向薄伽梵曲躬合掌。佛神力故，各於掌中微妙音花自然盈滿。是苾芻眾踊躍歡喜得未曾有，各以此花奉散佛上及諸菩薩，既散花已同發願言：「我等用斯勝善根力，願常安住甚深般若波羅蜜多微妙行住，速趣無上正等菩提。」
Then six thousand bhikṣus in the assembly all rose from their seats, bowed at the Buddha’s feet, bared their right shoulders, knelt on the right knee, and with bodies bent and palms joined toward the Bhagavān. By the Buddha’s supernatural power, their palms were each naturally filled with subtle sound‑flowers. Overjoyed at this unprecedented event, each scattered the flowers upon the Buddha and the bodhisattvas, and after the scattering they together made this vow: “By the power of these superior roots of goodness, may we always abide in the subtle conduct‑abiding of the profound Prajñā‑pāramitā, and swiftly advance to unsurpassed perfect enlightenment.”
爾時，世尊即便微笑。如佛常法，從其面門放種種光，青黃赤白紅紫碧綠金銀頗胝，傍照無邊諸佛國土，上至梵世下徹風輪，漸復還來繞佛右轉，經三匝已從頂上入。
Thereupon the World‑Honored One smiled. As is the Buddhas’ constant way, from his face there issued rays of many colors—blue, yellow, red, white, crimson, purple, emerald, green, gold, silver, and prabhā—shining sideways to the boundless Buddha‑lands, reaching upward to the Brahmā‑world and downward to the wind‑wheel; then gradually returning, they circled the Buddha to the right three times and entered the crown of his head.
時，阿難陀即從座起，禮佛合掌白言：「世尊！何因何緣現此微笑？諸佛現笑非無因緣，唯願如來哀愍為說！」
Ānanda then rose from his seat, bowed to the Buddha, joined his palms, and said, “World‑Honored One, for what reason and on what account do you display this smile? The Buddhas do not smile without a cause. May the Tathāgata, out of compassion, explain it!”
爾時，佛告阿難陀言：「此諸苾芻於當來世星喻劫中皆得作佛，同名散花，十號具足，聲聞僧數一切皆等，壽量亦等二十千劫。彼一一佛所演言教，理趣深廣流布天、人，正法住世俱二萬劫。彼諸佛土廣博嚴淨，人物熾盛安隱豐樂。彼諸如來各於自土，將諸弟子循環遊歷村城、聚落、國邑、王都，轉妙法輪度天、人眾，令獲殊勝利益安樂。彼諸世尊往來住處，晝夜常雨五色妙花。由此因緣，故我微笑。是故，慶喜！若菩薩摩訶薩欲得安住最勝住者，當住般若波羅蜜多微妙行住。若菩薩摩訶薩欲得安住如來住者，當住般若波羅蜜多微妙行住。
The Buddha told Ānanda, “These bhikṣus, in a future age during the Star‑Simile kalpa, will all become Buddhas bearing the same name, ‘Flower‑Scatterer,’ fully endowed with the ten epithets. The number of their śrāvaka saṅghas will all be equal, and their lifespans will likewise be equal at twenty thousand kalpas. The teachings each Buddha proclaims will be deep and vast in purport, spreading among gods and humans; their true Dharma will abide in the world for twenty thousand kalpas. Their Buddha‑lands will be broad, magnificent, and pure, teeming with beings, peaceful, and abundantly happy. Each of those Tathāgatas, in his own land, will lead disciples in turn through villages and cities, towns and countries, and royal capitals, turning the wondrous Dharma‑wheel to liberate gods and humans, bringing them exceptional benefit and peace. Wherever those World‑Honored Ones go and dwell, day and night there will constantly rain wondrous flowers of five colors. For this reason I smiled.
“Therefore, Subhūti: if bodhisattva‑mahāsattvas wish to abide in the supreme abiding, they should abide in the subtle conduct‑abiding of the Prajñā‑pāramitā. If bodhisattva‑mahāsattvas wish to abide in the Tathāgata’s abiding, they should abide in the subtle conduct‑abiding of the Prajñā‑pāramitā.”
「慶喜當知！若菩薩摩訶薩精勤修學甚深般若波羅蜜多令得究竟，是菩薩摩訶薩先世或從人中沒已還生此處，或從覩史多天上沒來生人間。所以者何？彼於先世或在人中、或居天上，由曾廣聞甚深般若波羅蜜多故，於今生能勤修學甚深般若波羅蜜多。慶喜當知！如來現見，若菩薩摩訶薩能勤修學甚深般若波羅蜜多，於身、命、財無所顧者，定於無上正等菩提得不退轉。
“Subhūti, you should know: If bodhisattva‑mahāsattvas diligently study the profound Prajñā‑pāramitā to its consummation, those bodhisattva‑mahāsattvas have, in former lives, either passed away from among humans and been reborn here, or else passed away from the Tuṣita heaven and been reborn among humans. Why? Because in former lives, whether among humans or in the heavens, they widely heard the profound Prajñā‑pāramitā; therefore, in this life they are able to apply themselves diligently to the profound Prajñā‑pāramitā. Subhūti, as the Tathāgata directly sees, if bodhisattva‑mahāsattvas can diligently cultivate the profound Prajñā‑pāramitā and are ungrudging with respect to body, life, and wealth, they will definitely attain non‑retrogression toward unsurpassed perfect enlightenment.
「復次，慶喜！若有情類愛樂聽聞甚深般若波羅蜜多，聞已受持、讀誦、書寫、精勤修學、如理思惟，為菩薩乘善男子等宣說、開示、教誡、教授。當知彼人是大菩薩，曾於過去親從如來、應、正等覺聞說如是甚深般若波羅蜜多，聞已受持、讀誦、書寫、精勤修學、如理思惟，亦曾為他宣說、開示、教誡、教授甚深般若波羅蜜多故，於今生能辦是事。慶喜當知！是有情類曾於過去無量佛所種諸善根故，於今生能作是事。此有情類應作是思：『我先非唯從聲聞等聞說如是甚深般若波羅蜜多，定從如來、應、正等覺聞說如是甚深般若波羅蜜多；我先非唯於聲聞等親近、供養、種諸善根，定於如來、應、正等覺親近、供養、種諸善根。由是因緣，今得聞此甚深般若波羅蜜多，愛樂、受持、讀誦、書寫、精勤修學、如理思惟，廣為有情宣說無倦。』
“Furthermore, Subhūti, if there are beings who delight in hearing the profound Prajñā‑pāramitā, and, having heard it, receive and uphold it, read and recite it, write it out, diligently cultivate it, and contemplate it in accordance with right principle, and who proclaim, explain, admonish, and instruct good men of the bodhisattva vehicle, you should understand that such a person is a great bodhisattva. In the past, they personally heard this profound Prajñā‑pāramitā from Tathāgatas, Arhats, Perfectly Enlightened Ones, and, having heard it, they received and upheld it, read and recited it, wrote it out, diligently cultivated it, and contemplated it in accordance with right principle; they also proclaimed, explained, admonished, and instructed others in the profound Prajñā‑pāramitā. Therefore in this life they are able to accomplish this work. Subhūti, you should know: because these beings planted many roots of goodness under immeasurable Buddhas in the past, they are able to do this in the present life. Such beings should think, ‘In the past I did not hear such a profound Prajñā‑pāramitā only from śrāvakas; I most certainly heard it from Tathāgatas, Arhats, Perfectly Enlightened Ones. In the past I did not draw near to, make offerings to, and plant roots of goodness only with śrāvakas; I most certainly drew near to, made offerings to, and planted roots of goodness with Tathāgatas, Arhats, Perfectly Enlightened Ones. Because of these causes and conditions, I now obtain to hear this profound Prajñā‑pāramitā, and I delight in it, receive and uphold it, read and recite it, write it out, diligently cultivate it, contemplate it in accordance with right principle, and tirelessly proclaim it widely for beings.’
「復次，慶喜！若有情類不驚不怖，愛樂聽聞甚深般若波羅蜜多，聞已受持、讀誦、書寫、精勤修學、如理思惟，若法、若義、若文、若意皆善通達隨順修行，是諸有情則為現見我等如來、應、正等覺。慶喜當知！若有情類聞說如是甚深般若波羅蜜多所有義趣，深心信解、不生毀謗、不可沮壞。是諸有情已曾供養無量諸佛，於諸佛所多種善根，亦為無量善友攝受。
“Furthermore, Subhūti, if there are beings who, unstartled and unafraid, delight in hearing the profound Prajñā‑pāramitā, and, having heard it, receive and uphold it, read and recite it, write it out, diligently cultivate it, and contemplate it in accordance with right principle—so that in regard to dharma, meaning, wording, and intent they are well‑versed and practice in conformity—then such beings thereby directly behold us, the Tathāgatas, Arhats, Perfectly Enlightened Ones. Subhūti, you should know: if beings, on hearing the meanings and purports of such a profound Prajñā‑pāramitā, give rise to deep faith and understanding, do not slander it, and cannot be discouraged, these beings have already made offerings to immeasurable Buddhas, have planted many roots of goodness in the presence of the Buddhas, and are also upheld by immeasurable good spiritual friends.”
「復次，慶喜！若諸有情能於如來、應、正等覺勝福田所種諸善根，雖定當得或聲聞果、或獨覺果、或如來果，而證無上正等菩提，要於般若波羅蜜多甚深義趣善達無礙，精進修行諸菩薩行令極圓滿。慶喜當知！若菩薩摩訶薩能於般若波羅蜜多甚深義趣善達無礙，精進修行諸菩薩行令極圓滿，是菩薩摩訶薩不證無上正等菩提，而住聲聞、獨覺地者，必無是處。是故菩薩摩訶薩眾欲得無上正等菩提，應於般若波羅蜜多甚深義趣善達無礙，精進修行諸菩薩行令極圓滿。
“Furthermore, Subhūti, if beings are able to plant various roots of goodness in the supreme field of merit that is the Tathāgata, Arhat, Perfectly Enlightened One, then although they are certainly destined to obtain either the fruit of a śrāvaka, or the fruit of a pratyekabuddha, or the fruit of a Tathāgata, to actually realize unsurpassed perfect enlightenment they must gain unhindered mastery of the profound purport of the Prajñā‑pāramitā and diligently cultivate the bodhisattva practices to complete perfection. Subhūti, you should know: if bodhisattva‑mahāsattvas can gain unhindered mastery of the profound purport of the Prajñā‑pāramitā and diligently cultivate the bodhisattva practices to complete perfection, then there is no case in which such bodhisattvas would fail to realize unsurpassed perfect enlightenment and instead abide in the stages of śrāvakas or pratyekabuddhas. Therefore, bodhisattva‑mahāsattvas who wish to attain unsurpassed perfect enlightenment should gain unhindered mastery of the profound purport of the Prajñā‑pāramitā and diligently cultivate the bodhisattva practices to complete perfection.
「是故，慶喜！我以般若波羅蜜多甚深經典付囑於汝，應正受持、讀誦、通利，莫令忘失。慶喜當知！除此般若波羅蜜多甚深經典，受持諸餘我所說法，設有忘失其罪尚輕。若於般若波羅蜜多甚深經典不善受持，下至一句有所忘失，其罪甚重。慶喜當知！若於般若波羅蜜多甚深經典，下至一句能善受持不忘失者獲福無量。若於般若波羅蜜多甚深經典不善受持，下至一句有忘失者，所獲重罪同前福量。是故，慶喜！我以般若波羅蜜多甚深經典慇懃付汝，當正受持、讀誦、通利、如理思惟、廣為他說、分別開示，令受持者究竟解了文義意趣。
“Therefore, Subhūti, I entrust to you this profound scripture of the Prajñā‑pāramitā. You should properly receive and uphold it, read and recite it, and become thoroughly conversant with it; do not allow it to be forgotten. Subhūti, you should know: apart from this profound scripture of the Prajñā‑pāramitā, if one receives and upholds other dharmas I have taught, the fault of forgetting them is relatively light. But if one does not skillfully uphold this profound scripture of the Prajñā‑pāramitā and forgets even so much as a single line, the fault is very grave. Subhūti, you should know: if one can skillfully uphold even a single line of this profound scripture of the Prajñā‑pāramitā without forgetting it, the merit obtained is immeasurable. If one does not skillfully uphold it and even a single line is forgotten, the heavy offense thereby incurred equals the measure of the former merit. Therefore, Subhūti, I earnestly entrust to you this profound scripture of the Prajñā‑pāramitā: you should properly receive and uphold it, read and recite it, become thoroughly conversant with it, contemplate it in accordance with right principle, and broadly explain and elucidate it for others so that those who receive and uphold it fully understand the words, meanings, and intent.
「慶喜當知！若菩薩摩訶薩於深般若波羅蜜多，受持、讀誦、究竟通利、如理思惟、廣為他說，分別開示令其解了，是菩薩摩訶薩則為受持攝取過去、未來、現在諸佛世尊所證無上正等菩提生長之處。慶喜當知！若有情類起殷淨心現於我所，欲持種種上妙花鬘乃至燈明，供養恭敬、尊重讚歎無懈倦者，當於般若波羅蜜多至心聽聞、受持、讀誦、究竟通利、如理思惟、廣為他說，分別開示令其解了，或復書寫眾寶莊嚴，恒以種種上妙花鬘乃至燈明，供養恭敬、尊重讚歎不應懈息。
“Subhūti, you should know: if a bodhisattva‑mahāsattva receives and upholds the deep Prajñā‑pāramitā, reads and recites it, becomes thoroughly conversant with it, contemplates it in accordance with right principle, and broadly explains and elucidates it for others so that they understand, then that bodhisattva is guarding and nurturing the very place in which the unsurpassed perfect enlightenment of the Buddhas of the past, future, and present takes birth and grows. Subhūti, you should know: if there are beings who, with a fervent and pure heart, appear before me wishing to offer various excellent garlands up to lamps and lights, honoring, respecting, praising, and never tiring, then they should earnestly listen to, receive and uphold, read and recite, become thoroughly conversant with, contemplate in accordance with right principle, and broadly explain the Prajñā‑pāramitā so that others understand; or else write it out adorned with precious substances, and constantly, with various excellent garlands up to lamps and lights, honor, respect, and praise it without slackening.”
「慶喜當知！若菩薩摩訶薩供養恭敬、尊重讚歎甚深般若波羅蜜多，則為現前供養恭敬、尊重讚歎我及十方三世諸佛。慶喜當知！若菩薩摩訶薩聞深般若波羅蜜多，起殷淨心恭敬愛樂，即於過去、未來、現在一切如來、應、正等覺所證無上正等菩提，起殷淨心恭敬愛樂。慶喜！汝若愛樂於我、不捨於我，亦當愛樂、不捨般若波羅蜜多甚深經典，下至一句勿令忘失。
“Subhūti, you should know: If bodhisattva‑mahāsattvas make offerings to, honor, respect, and praise the profound Prajñā‑pāramitā, it is the same as directly making offerings to, honoring, respecting, and praising me and all the Buddhas of the ten directions and the three times. Subhūti, you should know: If, upon hearing the profound Prajñā‑pāramitā, a bodhisattva‑mahāsattva gives rise to an ardent and pure mind of reverent delight, then toward the unsurpassed perfect enlightenment realized by all Tathāgatas, Arhats, Perfectly Enlightened Ones of the past, future, and present, he likewise gives rise to an ardent and pure mind of reverent delight. Subhūti, if you cherish me and do not forsake me, then you should also cherish and not forsake this profound scripture of the Prajñā‑pāramitā. Do not allow even a single line to be forgotten.
「慶喜！我說如是般若波羅蜜多甚深經典付囑因緣，雖經無量百千大劫亦不可盡。舉要言之，如我既是汝等大師，甚深般若波羅蜜多當知亦是汝等大師，汝等天、人、阿素洛等敬重於我，亦當敬重甚深般若波羅蜜多。是故，慶喜我以無量善巧方便，付汝般若波羅蜜多甚深經典，汝當受持無令忘失。我今持此甚深般若波羅蜜多，對諸天、人、阿素洛等無量大眾付囑於汝，應正受持勿令忘失。
“Subhūti, the reasons I give for entrusting this profound scripture of the Prajñā‑pāramitā could not be exhausted even over immeasurable hundreds of thousands of great eons. To put it in brief: just as I am your great teacher, so you should know that the profound Prajñā‑pāramitā is also your great teacher. You gods, humans, and asuras who revere me should likewise revere the profound Prajñā‑pāramitā. Therefore, Subhūti, by means of immeasurable skillful means I entrust this profound scripture of the Prajñā‑pāramitā to you. You must properly receive and uphold it without allowing it to be forgotten. I now, holding this profound Prajñā‑pāramitā, entrust it to you before the immeasurable great assembly of gods, humans, and asuras. You should rightly receive and uphold it and not allow it to be forgotten.
「慶喜！我今實言告汝，諸有淨信欲不捨佛、欲不捨法、欲不捨僧，復欲不捨三世諸佛所證無上正等菩提，定不應捨甚深般若波羅蜜多，如是名為我等諸佛教誡教授諸弟子法。
“Subhūti, I now tell you in truth: those with pure faith who wish not to abandon the Buddha, not to abandon the Dharma, not to abandon the Saṅgha, and furthermore wish not to abandon the unsurpassed perfect enlightenment realized by the Buddhas of the three times must certainly not abandon the profound Prajñā‑pāramitā. This is called the teaching and instruction we Buddhas give to our disciples.
「慶喜當知！若善男子、善女人等愛樂聽聞甚深般若波羅蜜多，受持、讀誦、究竟通利、如理思惟，以無量門廣為他說，分別開示施設建立，令其解了精進修行；是善男子、善女人等疾證無上正等菩提，能近圓滿一切智智。所以者何？諸佛無上正等菩提、一切智智皆依如是甚深般若波羅蜜多而得生故。慶喜當知！三世諸佛皆依如是甚深般若波羅蜜多，出生無上正等菩提。是故，慶喜！若菩薩摩訶薩欲得無上正等菩提，當勤精進修學如是甚深般若波羅蜜多。所以者何？甚深般若波羅蜜多是諸菩薩摩訶薩母，生諸菩薩摩訶薩故。
“Subhūti, you should know: If good men and good women delight in hearing the profound Prajñā‑pāramitā, and receive and uphold it, read and recite it, become thoroughly conversant with it, contemplate it in accordance with right principle, and by innumerable approaches broadly explain it to others—distinctly elucidating, establishing, and setting it forth so that they understand and diligently practice—then such good men and good women swiftly realize unsurpassed perfect enlightenment and draw near to the perfection of the knowledge of all aspects. Why? Because the Buddhas’ unsurpassed perfect enlightenment and the knowledge of all aspects all arise dependent upon just such a profound Prajñā‑pāramitā. Subhūti, you should know: the Buddhas of the three times all rely upon just such a profound Prajñā‑pāramitā to bring forth unsurpassed perfect enlightenment. Therefore, Subhūti, if bodhisattva‑mahāsattvas wish to attain unsurpassed perfect enlightenment, they should diligently and vigorously study this profound Prajñā‑pāramitā. Why? Because the profound Prajñā‑pāramitā is the mother of the bodhisattva‑mahāsattvas; it gives birth to the bodhisattva‑mahāsattvas.”
「慶喜當知！若菩薩摩訶薩勤學六種波羅蜜多，速證無上正等菩提。是故，慶喜！我以此六波羅蜜多更付囑汝，當正受持無令忘失。所以者何？如是六種波羅蜜多是諸如來、應、正等覺無盡法藏，一切佛法從此生故。慶喜當知！十方三世諸佛世尊所說法要，皆是六種波羅蜜多無盡法藏之所流出。慶喜當知！十方三世諸佛世尊，皆依六種波羅蜜多無盡法藏精勤修學，證得無上正等菩提。慶喜當知！十方三世諸佛世尊聲聞弟子，皆依六種波羅蜜多無盡法藏精勤修學，已、正、當入無餘涅槃。
“Subhūti, you should know: If bodhisattva‑mahāsattvas diligently learn the six perfections, they swiftly realize unsurpassed perfect enlightenment. Therefore, Subhūti, I again entrust these six perfections to you: you should properly receive and uphold them and never let them be forgotten. Why? Because these six perfections are the inexhaustible Dharma‑treasury of the Tathāgatas, Arhats, Perfectly Enlightened Ones; all Buddha‑Dharma arises from them. Subhūti, you should know: the essential teachings spoken by the Buddhas of the ten directions and three times all flow out from the inexhaustible Dharma‑treasury of the six perfections. You should know: the Buddhas of the ten directions and three times all relied upon this inexhaustible Dharma‑treasury of the six perfections, diligently training, and thereby realized unsurpassed perfect enlightenment. You should know: the śrāvaka disciples of the Buddhas of the ten directions and three times likewise relied upon this inexhaustible Dharma‑treasury of the six perfections, diligently training, and have entered, are entering, or will enter nirvāṇa without remainder.
「復次，慶喜！假使汝為聲聞乘人說聲聞法，由此法故，三千大千世界有情一切皆得阿羅漢果，猶未為我作佛弟子所應作事。汝若能為菩薩乘人宣說一句甚深般若波羅蜜多相應之法，即名為我作佛弟子所應作事，我於此事深生隨喜，勝汝教化三千大千世界有情一切皆得阿羅漢果。
“Furthermore, Subhūti, suppose you were to teach śrāvaka‑vehicle Dharma to śrāvaka practitioners, and by that Dharma every being in a great trichiliocosm were to attain the fruit of arhatship—this would still not be what I regard as the proper work of my disciple. But if you can proclaim even a single phrase of Dharma in accord with the profound Prajñā‑pāramitā for those of the bodhisattva vehicle, that is called doing the proper work of my disciple; I greatly rejoice in this, and it surpasses your leading all beings in a great trichiliocosm to attain the fruit of arhatship.
「復次，慶喜！假使三千大千世界一切有情，由他教力，非前非後皆得人身，俱時證得阿羅漢果，是諸阿羅漢所有施性、戒性、修性諸福業事，於汝意云何？彼福業事寧為多不？」
“Furthermore, Subhūti, suppose all beings in a great trichiliocosm, through the power of another’s teaching, neither earlier nor later all obtained a human body and simultaneously attained the fruit of arhatship. As for the merits of giving, morality, and cultivation possessed by those arhats—what do you think, would those meritorious deeds be many or not?”
慶喜答言：「甚多！世尊！甚多！善逝！彼福業事無量無邊。」
Subhūti answered, “Very many, World‑Honored One! Very many, Well‑Gone One! Those meritorious deeds are immeasurable and boundless.”
佛告慶喜：「若有聲聞能為菩薩宣說般若波羅蜜多相應之法，經一日夜，所獲福聚甚多於彼。
The Buddha told Subhūti, “If there is a śrāvaka who can, for the sake of bodhisattvas, proclaim Dharma in accord with the Prajñā‑pāramitā for a day and a night, the mass of merit he obtains far exceeds that.
「慶喜當知！置一日夜但經一日，復置一日但經半日，復置半日但經一時，復置一時但經食頃，復置食頃但經須臾，復置須臾但經俄爾，復置俄爾經彈指頃，是聲聞人能為菩薩宣說般若波羅蜜多相應之法，所獲福聚甚多於前。何以故？此聲聞人所獲福聚，超過一切聲聞、獨覺諸善根故。
“Subhūti, you should know: set aside a day and night—even just a single day; set aside a day—even just half a day; set aside half a day—even just one watch; set aside one watch—even just the time of a meal; set aside the time of a meal—even just a short while; set aside a short while—even just a moment; set aside a moment—even the time of a finger‑snap—if this śrāvaka can proclaim Dharma in accord with the Prajñā‑pāramitā for bodhisattvas, the mass of merit obtained far surpasses the former. Why? Because the mass of merit thus obtained surpasses all the wholesome roots of the śrāvakas and pratyekabuddhas.
「復次，慶喜！若菩薩摩訶薩為聲聞人宣說種種聲聞乘法，假使三千大千世界一切有情由此法故，悉皆證得阿羅漢果，皆具種種殊勝功德。於意云何？是菩薩摩訶薩由此因緣，所獲福聚寧為多不？」
“Furthermore, Subhūti, if a bodhisattva‑mahāsattva, for the sake of śrāvakas, expounds various śrāvaka‑vehicle dharmas, and suppose that by these dharmas all beings in a great trichiliocosm were to attain the fruit of arhatship, all endowed with various excellent qualities—what do you think? By this cause and condition, would the mass of merit obtained by that bodhisattva‑mahāsattva be great or not?”
慶喜答言：「甚多！世尊！甚多！善逝！是菩薩摩訶薩所獲福聚無量無邊。」
Subhūti answered, “Very great, World‑Honored One! Very great, Well‑Gone One! The mass of merit obtained by that bodhisattva‑mahāsattva is immeasurable and boundless.”[1]
佛告慶喜：「若菩薩摩訶薩為聲聞乘善男子等，或獨覺乘善男子等，或無上乘善男子等，宣說般若波羅蜜多相應之法，經一日夜，所獲福聚甚多於前。
The Buddha told Subhūti, “If a bodhisattva‑mahāsattva proclaims Dharma in accord with the profound Prajñā‑pāramitā for good men of the śrāvaka vehicle, or for good men of the pratyekabuddha vehicle, or for good men of the unsurpassed vehicle, even for one day and night, the mass of merit thereby obtained far surpasses the former.
「慶喜當知！置一日夜但經一日，復置一日但經半日，復置半日但經一時，復置一時但經食頃，復置食頃但經須臾，復置須臾但經俄爾，復置俄爾經彈指頃，是菩薩摩訶薩能為三乘善男子等宣說般若波羅蜜多相應之法，所獲福聚甚多於前無量無數。何以故？甚深般若波羅蜜多相應法施，超過一切聲聞、獨覺相應法施及彼二乘諸善根故。所以者何？是菩薩摩訶薩自求無上正等菩提，亦以大乘相應之法示現、勸導、讚勵、慶喜他諸有情，令於無上正等菩提得不退轉。
“Subhūti, you should know: set aside a day and night—even just one day; set aside one day—even just half a day; set aside half a day—even just one watch; set aside one watch—even just the time of a meal; set aside the time of a meal—even just a brief moment; set aside a brief moment—even the time of a finger‑snap—if this bodhisattva‑mahāsattva can proclaim Dharma in accord with the Prajñā‑pāramitā for those of the three vehicles, the mass of merit thereby obtained is far more than before, immeasurable and numberless. Why? Because giving Dharma that accords with the profound Prajñā‑pāramitā surpasses all Dharma‑giving that accords with the śrāvaka and pratyekabuddha vehicles and the wholesome roots of those two vehicles. Why so? Because this bodhisattva‑mahāsattva seeks unsurpassed perfect enlightenment for himself and, by Dharma that accords with the Great Vehicle, manifests, guides, encourages, and gladdens other beings, so that with respect to unsurpassed perfect enlightenment they become non‑retrogressing.
「慶喜當知！是菩薩摩訶薩自修布施波羅蜜多乃至般若波羅蜜多，亦教他修布施波羅蜜多乃至般若波羅蜜多；自住內空乃至無性自性空，亦教他住內空乃至無性自性空；自住真如乃至不思議界，亦教他住真如乃至不思議界；自住苦、集、滅、道聖諦，亦教他住苦、集、滅、道聖諦；自修四念住乃至八聖道支，亦教他修四念住乃至八聖道支；自修四靜慮、四無量、四無色定，亦教他修四靜慮、四無量、四無色定；自修空、無相、無願解脫門，亦教他修空、無相、無願解脫門；自修八解脫乃至十遍處，亦教他修八解脫乃至十遍處；自修極喜地乃至法雲地，亦教他修極喜地乃至法雲地；自修一切陀羅尼門、三摩地門，亦教他修一切陀羅尼門、三摩地門；自修五眼、六神通，亦教他修五眼、六神通；自修如來十力乃至十八佛不共法，亦教他修如來十力乃至十八佛不共法；自修三十二相、八十隨好，亦教他修三十二相、八十隨好；自修無忘失法、恒住捨性，亦教他修無忘失法、恒住捨性；自修一切智、道相智、一切相智，亦教他修一切智、道相智、一切相智；自修菩薩摩訶薩行，亦教他修菩薩摩訶薩行；自修無上正等菩提，亦教他修無上正等菩提；自修一切智智，亦教他修一切智智。由此因緣善根增長，疾證無上正等菩提。
“Subhūti, you should know: this bodhisattva‑mahāsattva practices the Perfection of Giving up to the Perfection of Wisdom himself, and also teaches others to practice the Perfection of Giving up to the Perfection of Wisdom; he himself abides in internal emptiness up to the emptiness of lack of own‑nature, and also teaches others to abide in internal emptiness up to the emptiness of lack of own‑nature; he himself abides in suchness up to the inconceivable realm, and also teaches others to abide in suchness up to the inconceivable realm; he himself abides in the noble truths of suffering, origin, cessation, and path, and also teaches others to abide in the noble truths of suffering, origin, cessation, and path; he himself cultivates the four establishments of mindfulness up to the eightfold noble path, and also teaches others to cultivate the four establishments of mindfulness up to the eightfold noble path; he himself cultivates the four dhyānas, the four immeasurables, and the four formless absorptions, and also teaches others to cultivate the four dhyānas, the four immeasurables, and the four formless absorptions; he himself cultivates the doors of liberation—emptiness, signlessness, and wishlessness—and also teaches others to cultivate the doors of liberation—emptiness, signlessness, and wishlessness; he himself cultivates the eight liberations up to the ten totalities, and also teaches others to cultivate the eight liberations up to the ten totalities; he himself cultivates the bhūmis from the Joyous up to the Dharma‑Cloud, and also teaches others to cultivate the bhūmis from the Joyous up to the Dharma‑Cloud; he himself cultivates all dhāraṇī gates and samādhi gates, and also teaches others to cultivate all dhāraṇī gates and samādhi gates; he himself cultivates the five eyes and the six superknowledges, and also teaches others to cultivate the five eyes and the six superknowledges; he himself cultivates the Tathāgata’s ten powers up to the eighteen unshared qualities of a Buddha, and also teaches others to cultivate the Tathāgata’s ten powers up to the eighteen unshared qualities of a Buddha; he himself cultivates the thirty‑two marks and the eighty excellent signs, and also teaches others to cultivate the thirty‑two marks and the eighty excellent signs; he himself cultivates non‑forgetfulness of Dharma and constant abiding in the nature of relinquishment, and also teaches others to cultivate non‑forgetfulness of Dharma and constant abiding in the nature of relinquishment; he himself cultivates all‑knowledge, knowledge of the path‑aspect, and knowledge of all aspects, and also teaches others to cultivate all‑knowledge, knowledge of the path‑aspect, and knowledge of all aspects; he himself cultivates the conduct of the bodhisattva‑mahāsattva and also teaches others to cultivate the conduct of the bodhisattva‑mahāsattva; he himself cultivates unsurpassed perfect enlightenment and also teaches others to cultivate unsurpassed perfect enlightenment; he himself cultivates the knowledge of all aspects and also teaches others to cultivate the knowledge of all aspects. By these causes and conditions, his wholesome roots increase, and he swiftly realizes unsurpassed perfect enlightenment.
「慶喜當知！是菩薩摩訶薩成就如是殊勝善根，憶念如是殊勝善根，若於無上正等菩提有退轉者，無有是處。」
“Subhūti, you should know: if a bodhisattva‑mahāsattva accomplishes such superior wholesome roots and keeps them in mind, there is no case in which he would retrogress with respect to unsurpassed perfect enlightenment.”
爾時，世尊四眾圍遶，讚說般若波羅蜜多，付阿難陀令受持已，復於一切天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人非人等大眾會前現神通力，令眾皆見不動如來、應、正等覺，聲聞、菩薩、大眾圍繞，為海喻會宣說妙法，及見彼土嚴淨之相；其聲聞僧皆阿羅漢、諸漏已盡，無復煩惱、得真自在，心善解脫、慧善解脫，如調慧馬亦如大龍，已作所作、已辦所辦，棄諸重擔、逮得己利，盡諸有結、正知解脫，至心自在、第一究竟；其菩薩僧一切皆是眾望所識，得陀羅尼及無礙辯，成就無量不可思議、不可稱量微妙功德。佛攝神力，令此眾會天、龍、藥叉、健達縛等，不復見彼不動如來應正等覺、聲聞、菩薩及餘大眾，并彼佛土嚴淨之相。彼佛眾會及嚴淨土，皆非此土眼根所對。所以者何？佛攝神力，於彼遠境無見緣故。
At that time, the World‑Honored One, surrounded by the four assemblies, praised and expounded the Perfection of Wisdom. Having entrusted it to Ānanda to receive and uphold, he then, before the vast gathering of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans and nonhumans, manifested his supernatural power, causing them all to behold the Unmoving Tathāgata, Arhat, Perfectly Enlightened One, encircled by śrāvakas, bodhisattvas, and the great multitude, proclaiming the wondrous Dharma to the Ocean‑Assembly, and to see the purity and adornment of that land. The śrāvaka saṅgha there were all arhats, with all outflows exhausted, no afflictions remaining, truly autonomous, well liberated in mind and well liberated in wisdom, like well‑trained wise steeds and like great nāgas. What was to be done they had done, what was to be accomplished they had accomplished. They had cast off heavy burdens and attained their own benefit, cut off all fetters, rightly knew liberation, were fully at ease in heart, foremost and ultimate. The bodhisattva saṅgha there were all those renowned and recognized by the multitude; they had obtained dhāraṇīs and unobstructed eloquence, and had perfected immeasurable, inconceivable, incalculable subtle virtues. The Buddha then withdrew his spiritual power so that this assembly of gods, nāgas, yakṣas, gandharvas, and the rest no longer saw that Unmoving Tathāgata, Arhat, Perfectly Enlightened One, the śrāvakas, bodhisattvas, and other great multitude, nor the purity and adornment of that Buddha‑land. That Buddha‑assembly and that pure land are not objects for the eye faculty of this world. Why? Because when the Buddha collected his spiritual power, the condition for seeing a distant realm was removed.
爾時，佛告阿難陀言：「不動如來、應、正等覺國土眾會，汝更見不？」
At that time, the Buddha said to Ānanda, “Do you still see the assembly in the land of the Unmoving Tathāgata, Arhat, Perfectly Enlightened One?”
阿難陀言：「我不復見彼事，非此眼所行故。」
Ānanda said, “I no longer see them, because this is not within the range of this eye.”
佛告具壽阿難陀言：「如彼如來眾會國土非此土眼所行境界，當知諸法亦復如是，非眼根等所行境界。慶喜當知！法不行法，法不見法，法不知法，法不證法。慶喜當知！一切法性無能行者、無能見者、無能知者、無能證者、無動、無作。所以者何？以一切法皆無作用，能取、所取俱如虛空，性遠離故；以一切法不可思議，能、所思議皆如幻士，性遠離故；以一切法無作、受者，如光影等，不堅實故。
The Buddha told the venerable Ānanda, “Just as that Tathāgata’s assembly and land are not within the scope of the eye faculty of this world, so you should know that all dharmas likewise are not within the scope of the eye faculty and the like. Subhūti, you should know: dharma does not act upon dharma, dharma does not see dharma, dharma does not know dharma, dharma does not realize dharma. Subhūti, you should know: the nature of all dharmas has no agent that can act, no seer that can see, no knower that can know, no attainer that can realize; it is unmoving and without fabrication. Why? Because all dharmas are without activity; the grasper and the grasped are both like empty space, their nature being free from such constructs. Because all dharmas are inconceivable; what can conceive and what is conceived are both like a conjured person, their nature being free from such constructs. Because all dharmas have no doer or recipient; like light and shadow, they are not solid and real.
「慶喜當知！若菩薩摩訶薩能如是行，能如是見，能如是知，能如是證，是行般若波羅蜜多，亦不執著此諸法相。慶喜當知！若菩薩摩訶薩如是學時，是學般若波羅蜜多。慶喜當知！若菩薩摩訶薩欲得一切波羅蜜多速疾圓滿，至一切法究竟彼岸，應學般若波羅蜜多。所以者何？如是學者，於諸學中為最為勝、為尊為高、為妙為微妙、為上為無上，利益安樂一切世間，無依護者為作依護，諸佛世尊開許稱讚修學般若波羅蜜多。
“Subhūti, you should know: if bodhisattva‑mahāsattvas can act thus, see thus, know thus, and realize thus, then they are practicing the Perfection of Wisdom, and they do not cling even to these characteristics of dharmas. Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, this is to study the Perfection of Wisdom. Subhūti, you should know: if bodhisattva‑mahāsattvas wish to quickly and completely fulfill all the perfections and to reach the far shore, the ultimate of all dharmas, they should study the Perfection of Wisdom. Why? Because among all studies, this is the most excellent and supreme, the most exalted and sublime, subtle and supremely subtle, the highest and unsurpassable. It brings benefit and peace to the whole world, giving support and protection to those without support or protection. The Buddhas, World‑Honored Ones, approve and praise the cultivation and study of the Perfection of Wisdom.”
「慶喜當知！諸佛、菩薩學此學已住此學中，能以右手若右足指，舉取三千大千世界，擲置他方或還本處，其中有情不知不覺無損無怖。所以者何？甚深般若波羅蜜多功德威力不可思議。過去未來現在諸佛及諸菩薩，學此般若波羅蜜多，於去、來、今及無為法，悉皆獲得無礙智見。是故，慶喜！我說能學甚深般若波羅蜜多，於諸學中為最為勝、為尊為高、為妙為微妙、為上為無上。慶喜當知！諸有欲取甚深般若波羅蜜多量、邊際者，如愚癡者欲取虛空量及邊際，何以故？甚深般若波羅蜜多功德無量無邊際故。
“Subhūti, you should know: The Buddhas and bodhisattvas, having learned this training and dwelling within it, are able, with a finger of the right hand or the right foot, to lift up a great trichiliocosm and toss it to another realm or return it to its original place, while the beings within are unaware, unperturbed, unharmed, and unafraid. Why? Because the meritorious power of the profound Perfection of Wisdom is inconceivable. The Buddhas of the past, future, and present, and the bodhisattvas as well, by studying this Perfection of Wisdom, obtain unhindered knowledge and vision regarding past, future, present, and the unconditioned dharmas. Therefore, Subhūti, I say that among all trainings, the capacity to learn the profound Perfection of Wisdom is the foremost, the most excellent, the most noble and sublime, the subtle and supremely subtle, the highest and unsurpassable. Subhūti, you should know: Those who seek to grasp the measure and limit of the profound Perfection of Wisdom are like foolish people who wish to seize the measure and limit of space. Why? Because the meritorious virtues of the profound Perfection of Wisdom are measureless and without boundary.
「慶喜當知！我終不說甚深般若波羅蜜多功德勝利，如名身等有量、邊際。所以者何？名句、文身是有量法，甚深般若波羅蜜多功德勝利非有量法，非名身等能量般若波羅蜜多功德勝利，亦非般若波羅蜜多功德勝利是彼所量。」
“Subhūti, you should know: I will never speak of the merits and blessings of the profound Perfection of Wisdom as though they had measure and limit like names and phrases and bodies of letters. Why? Names and phrases and bodies of letters are measurable dharmas, whereas the merits and blessings of the profound Perfection of Wisdom are not measurable dharmas. They cannot be measured by names and the like, nor are those merits themselves something that such things could measure.”
爾時，慶喜便白佛言：「何因緣故，甚深般若波羅蜜多說為無量？」
Then Subhūti addressed the Buddha, “For what reason is the profound Perfection of Wisdom said to be immeasurable?”
佛告慶喜：「甚深般若波羅蜜多性無盡故說為無量，性遠離故說為無量，性寂靜故說為無量，如實際故說為無量，如虛空故說為無量，功德多故說為無量，無邊際故說為無量，不可量故說為無量。慶喜當知！三世諸佛皆學般若波羅蜜多，究竟圓滿證得無上正等菩提，為諸有情宣說開示，而此般若波羅蜜多常無減盡。所以者何？甚深般若波羅蜜多如太虛空不可盡故。慶喜當知！諸有欲盡甚深般若波羅蜜多，則為欲盡虛空邊際。是故，慶喜！甚深般若波羅蜜多說為無盡，由無盡故說為無量。」
The Buddha told Subhūti, “It is said to be immeasurable because its nature is inexhaustible, because its nature is free from all constructs, because its nature is quiescent, because it is like the real limit, because it is like space, because its virtues are many, because it has no boundary, and because it cannot be measured. Subhūti, you should know: The Buddhas of the three times all study the Perfection of Wisdom, and having brought it to complete perfection, they realize unsurpassed perfect enlightenment and teach and reveal it to beings; yet this Perfection of Wisdom never diminishes or is exhausted. Why? Because the profound Perfection of Wisdom is like the vast empty space, which cannot be exhausted. Subhūti, you should know: Whoever wishes to bring the profound Perfection of Wisdom to an end would be as one who seeks to bring the edge of space to an end. Therefore, Subhūti, the profound Perfection of Wisdom is said to be endless, and because it is endless it is said to be immeasurable.”
爾時，善現作是念言：「此處甚深，我當問佛。」
At that time Subhūti thought, “This is exceedingly profound; I should ask the Buddha.”
作是念已，便白佛言：「甚深般若波羅蜜多，何故如來說為無盡？」
Having formed this thought, he addressed the Buddha, “Why does the Tathāgata say that the profound Perfection of Wisdom is endless?”
佛告善現：「甚深般若波羅蜜多如太虛空，不可盡故說為無盡。」
The Buddha told Subhūti, “Because the profound Perfection of Wisdom is like the vast empty space—since it cannot be exhausted, it is said to be endless.”
具壽善現復白佛言：「云何菩薩摩訶薩應引發般若波羅蜜多？」
The venerable Subhūti further said to the Buddha, “How should a bodhisattva‑mahāsattva arouse the Perfection of Wisdom?”
佛告善現：「諸菩薩摩訶薩應觀色無盡故，引發般若波羅蜜多，應觀受、想、行、識無盡故，引發般若波羅蜜多；應觀眼處無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意處無盡故，引發般若波羅蜜多；應觀色處無盡故，引發般若波羅蜜多，應觀聲、香、味、觸、法處無盡故，引發般若波羅蜜多；應觀眼界無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意界無盡故，引發般若波羅蜜多；應觀色界無盡故，引發般若波羅蜜多，應觀聲、香、味、觸、法界無盡故，引發般若波羅蜜多；應觀眼識界無盡故，引發般若波羅蜜多；應觀耳、鼻、舌、身、意識界無盡故，引發般若波羅蜜多；應觀眼觸無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意觸無盡故，引發般若波羅蜜多；應觀眼觸為緣所生諸受無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意觸為緣所生諸受無盡故，引發般若波羅蜜多；應觀地界無盡故，引發般若波羅蜜多，應觀水、火、風、空、識界無盡故，引發般若波羅蜜多；應觀因緣無盡故，引發般若波羅蜜多，應觀等無間緣、所緣緣、增上緣無盡故，引發般若波羅蜜多；應觀無明無盡故，引發般若波羅蜜多，應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱無盡故，引發般若波羅蜜多。
The Buddha told Subhūti, “Bodhisattva‑mahāsattvas should contemplate that form is without end, and thereby arouse the Perfection of Wisdom. They should contemplate that feeling, perception, formations, and consciousness are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the eye‑sense‑base is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the ear, nose, tongue, body, and mind sense‑bases are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the form‑object base is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the sound, smell, taste, touch, and dharma object bases are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the eye‑realm is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the ear, nose, tongue, body, and mind realms are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the realm of form is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the realms of sound, smell, taste, touch, and dharmas are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the realm of eye‑consciousness is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that eye‑contact is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that ear, nose, tongue, body, and mind contact are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the feelings born of eye‑contact as condition are without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the feelings born of ear, nose, tongue, body, and mind contact as condition are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that the earth element is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the water, fire, wind, space, and consciousness elements are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that conditions are without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that the conditions of immediate antecedence, objective support, and dominant influence are without end, and thereby arouse the Perfection of Wisdom. They should contemplate that ignorance is without end, and thereby arouse the Perfection of Wisdom; and likewise contemplate that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are without end, and thereby arouse the Perfection of Wisdom.
「復次，善現！諸菩薩摩訶薩應觀色如虛空無盡故，引發般若波羅蜜多，應觀受、想、行、識如虛空無盡故，引發般若波羅蜜多；應觀眼處如虛空無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意處如虛空無盡故，引發般若波羅蜜多；應觀色處如虛空無盡故，引發般若波羅蜜多，應觀聲、香、味、觸、法處如虛空無盡故，引發般若波羅蜜多；應觀眼界如虛空無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意界如虛空無盡故，引發般若波羅蜜多；應觀色界如虛空無盡故，引發般若波羅蜜多，應觀聲、香、味、觸、法界如虛空無盡故，引發般若波羅蜜多；應觀眼識界如虛空無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意識界如虛空無盡故，引發般若波羅蜜多；應觀眼觸如虛空無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意觸如虛空無盡故，引發般若波羅蜜多；應觀眼觸為緣所生諸受如虛空無盡故，引發般若波羅蜜多，應觀耳、鼻、舌、身、意觸為緣所生諸受如虛空無盡故，引發般若波羅蜜多；應觀地界如虛空無盡故，引發般若波羅蜜多，應觀水、火、風、空、識界如虛空無盡故，引發般若波羅蜜多；應觀因緣如虛空無盡故，引發般若波羅蜜多，應觀等無間緣、所緣緣、增上緣如虛空無盡故，引發般若波羅蜜多；應觀無明如虛空無盡故，引發般若波羅蜜多，應觀行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱如虛空無盡故，引發般若波羅蜜多。
“Furthermore, Subhūti, bodhisattva‑mahāsattvas should contemplate that form is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that feeling, perception, formations, and consciousness are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the eye‑sense‑base is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the ear, nose, tongue, body, and mind sense‑bases are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the form‑object base is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the sound, smell, taste, touch, and dharma object bases are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the eye‑realm is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the ear, nose, tongue, body, and mind realms are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the realm of form is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the realms of sound, smell, taste, touch, and dharmas are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the realm of eye‑consciousness is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the realms of ear‑, nose‑, tongue‑, body‑, and mind‑consciousness are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that eye‑contact is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that ear, nose, tongue, body, and mind contact are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the feelings born of eye‑contact as condition are like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the feelings born of ear, nose, tongue, body, and mind contact as condition are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that the earth element is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the water, fire, wind, space, and consciousness elements are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that conditions are like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that the conditions of immediate antecedence, objective support, and dominant influence are like space—endless—and thereby arouse the Perfection of Wisdom. They should contemplate that ignorance is like space—endless—and thereby arouse the Perfection of Wisdom; and likewise contemplate that formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress are like space—endless—and thereby arouse the Perfection of Wisdom.”
「善現！諸菩薩摩訶薩應作如是，引發般若波羅蜜多。
“Subhūti, bodhisattva‑mahāsattvas should thus proceed in order to arouse the Perfection of Wisdom.
「善現當知！諸菩薩摩訶薩如是觀察十二緣起遠離二邊，諸菩薩摩訶薩如是觀察十二緣起無中無邊，是諸菩薩摩訶薩眾不共妙觀，謂要安坐妙菩提座，方能如是如實觀察十二緣起理趣甚深，如太虛空不可盡故，便能證得一切智智。善現當知！若菩薩摩訶薩以如虛空無盡行相，行深般若波羅蜜多，如實觀察十二緣起，不墮聲聞及獨覺地，疾證無上正等菩提。善現當知！諸菩薩摩訶薩若於無上正等菩提有退轉者，皆由不依如是作意方便善巧，不如實知諸菩薩摩訶薩行深般若波羅蜜多，云何應以無盡行相引發般若波羅蜜多？云何應以無盡行相如實觀察十二緣起？
“Subhūti, you should know: When bodhisattva‑mahāsattvas contemplate dependent origination in this way, they are far removed from the two extremes. When they contemplate the twelvefold dependent origination in this way, they see it as without middle and without end. This is the distinctive and wondrous contemplation of the bodhisattva‑mahāsattvas: only when firmly seated upon the marvelous seat of enlightenment can they thus truly contemplate the profound purport of the twelvefold dependent origination—like the vast empty space, inexhaustible—and thereby realize the knowledge of all aspects. Subhūti, you should know: If bodhisattva‑mahāsattvas, in accordance with the boundless mode like space, practice the profound Perfection of Wisdom and truly contemplate the twelvefold dependent origination, they do not fall into the stages of śrāvakas or pratyekabuddhas, but swiftly realize unsurpassed perfect enlightenment. Subhūti, you should know: Whenever bodhisattva‑mahāsattvas retrogress with respect to unsurpassed perfect enlightenment, it is because they do not rely upon such intentional skillful means, and do not truly know how bodhisattva‑mahāsattvas, practicing the profound Perfection of Wisdom, should arouse the Perfection of Wisdom by way of the endless mode, and how they should, by way of the endless mode, truly contemplate the twelvefold dependent origination.
「善現當知！諸菩薩摩訶薩若於無上正等菩提有退轉者，皆由遠離引發般若波羅蜜多方便善巧。善現當知！諸菩薩摩訶薩若於無上正等菩提不退轉者，一切皆依引發般若波羅蜜多方便善巧，是菩薩摩訶薩由依如是方便善巧行深般若波羅蜜多，以如虛空無盡行相如實觀察十二緣起。由此因緣，速能圓滿甚深般若波羅蜜多，疾能證得一切智智。
“Subhūti, you should know: Whenever bodhisattva‑mahāsattvas retrogress from unsurpassed perfect enlightenment, it is because they have turned away from the skillful means for arousing the Perfection of Wisdom. Subhūti, you should know: All bodhisattva‑mahāsattvas who do not retrogress with respect to unsurpassed perfect enlightenment invariably rely upon the skillful means for arousing the Perfection of Wisdom. Relying upon such skillful means, they practice the profound Perfection of Wisdom and, by the boundless mode like space, truly contemplate the twelvefold dependent origination. Because of these causes and conditions, they can swiftly bring the profound Perfection of Wisdom to complete fulfillment and quickly realize the knowledge of all aspects.
「善現當知！諸菩薩摩訶薩如是觀察緣起法時，不見有法無因而生，不見有法性相常住，不見有法有作、受者。善現當知！諸菩薩摩訶薩行深般若波羅蜜多，以如虛空無盡行相如實觀察十二緣起，引發般若波羅蜜多修諸菩薩摩訶薩行，疾證無上正等菩提。
“Subhūti, you should know: When bodhisattva‑mahāsattvas contemplate the Dharma of dependent origination in this way, they do not see any dharma that arises without a cause, they do not see any dharma whose nature and marks are permanent, and they do not see any dharma that has a producer or a recipient. Subhūti, you should know: Bodhisattva‑mahāsattvas, practicing the profound Perfection of Wisdom, by the boundless mode like space truly contemplate the twelvefold dependent origination, arouse the Perfection of Wisdom, cultivate the practices of the bodhisattva‑mahāsattvas, and swiftly realize unsurpassed perfect enlightenment.
「善現當知！若時菩薩摩訶薩行深般若波羅蜜多，以如虛空無盡行相引發般若波羅蜜多，如實觀察十二緣起。是時菩薩摩訶薩不見色蘊，不見受、想、行、識蘊；不見眼處，不見耳、鼻、舌、身、意處；不見色處，不見聲、香、味、觸、法處；不見眼界，不見耳、鼻、舌、身、意界；不見色界，不見聲、香、味、觸、法界；不見眼識界，不見耳、鼻、舌、身、意識界；不見眼觸，不見耳、鼻、舌、身、意觸；不見眼觸為緣所生諸受，不見耳、鼻、舌、身、意觸為緣所生諸受；不見地界，不見水、火、風、空、識界；不見因緣，不見等無間緣、所緣緣、增上緣；不見無明，不見行、識、名色、六處、觸、受、愛、取、有、生、老死愁歎苦憂惱；不見布施波羅蜜多，不見淨戒、安忍、精進、靜慮、般若波羅蜜多；不見內空乃至無性自性空；不見真如乃至不思議界；不見苦、集、滅、道聖諦；不見四念住乃至八聖道支；不見四靜慮、四無量、四無色定；不見空、無相、無願解脫門；不見八解脫乃至十遍處；不見淨觀地乃至如來地；不見極喜地乃至法雲地；不見一切陀羅尼門、三摩地門；不見五眼、六神通；不見如來十力乃至十八佛不共法；不見三十二相、八十隨好；不見無忘失法、恒住捨性；不見一切智、道相智、一切相智；不見預流果乃至獨覺菩提；不見一切菩薩摩訶薩行；不見諸佛無上正等菩提；不見一切智智；不見此佛世界，不見彼佛世界；不見有法能見此佛、彼佛世界。善現！若菩薩摩訶薩能如是行，是行般若波羅蜜多。
“Subhūti, you should know: When bodhisattva‑mahāsattvas practice the profound Perfection of Wisdom, arouse the Perfection of Wisdom by the boundless mode like space, and truly contemplate the twelvefold dependent origination, then at that time they do not see the aggregate of form, nor the aggregates of feeling, perception, formations, and consciousness. They do not see the eye sense‑base, nor the ear, nose, tongue, body, or mind sense‑bases. They do not see the form object‑base, nor the sound, smell, taste, touch, or dharma object‑bases. They do not see the eye‑realm, nor the ear, nose, tongue, body, or mind realms. They do not see the realm of forms, nor the realms of sounds, smells, tastes, touches, or dharmas. They do not see the realm of eye‑consciousness, nor the realms of ear‑, nose‑, tongue‑, body‑, or mind‑consciousness. They do not see eye‑contact, nor ear, nose, tongue, body, or mind contact. They do not see the feelings born of eye‑contact as condition, nor the feelings born of ear, nose, tongue, body, or mind contact as condition. They do not see the earth element, nor the water, fire, wind, space, or consciousness elements. They do not see conditions, nor the conditions of immediate antecedence, objective support, or dominant influence. They do not see ignorance, nor formations, consciousness, name‑and‑form, the six sense‑bases, contact, feeling, craving, clinging, becoming, birth, and old age and death with sorrow, lamentation, pain, and distress. They do not see the Perfection of Giving, nor the perfections of morality, patience, vigor, concentration, or wisdom. They do not see internal emptiness up to the emptiness of lack of own‑nature. They do not see suchness up to the inconceivable realm. They do not see the noble truths of suffering, origin, cessation, and path. They do not see the four establishments of mindfulness up to the factors of the eightfold noble path. They do not see the four dhyānas, the four immeasurables, or the four formless absorptions. They do not see the doors of liberation—emptiness, signlessness, or wishlessness. They do not see the eight liberations up to the ten totalities. They do not see the pure contemplation ground up to the Tathāgata ground. They do not see the Joyous ground up to the Dharma‑Cloud ground. They do not see any of the dhāraṇī gates or samādhi gates. They do not see the five eyes or the six superknowledges. They do not see the Tathāgata’s ten powers up to the eighteen unshared qualities of a Buddha. They do not see the thirty‑two marks or the eighty excellent signs. They do not see non‑forgetfulness of Dharma or constant abiding in the nature of relinquishment. They do not see all‑knowledge, knowledge of the path‑aspect, or knowledge of all aspects. They do not see the fruit of stream‑entry up to pratyekabuddhahood. They do not see all the practices of the bodhisattva‑mahāsattvas. They do not see the Buddhas’ unsurpassed perfect enlightenment. They do not see the knowledge of all aspects. They do not see this Buddha‑world, nor that Buddha‑world. They do not see any dharma by which this or that Buddha‑world could be seen. Subhūti, if a bodhisattva‑mahāsattva can thus practice, this is the practice of the Perfection of Wisdom.”
「善現當知！若時菩薩摩訶薩行深般若波羅蜜多，是時惡魔極生憂惱如中毒箭。譬如有人父母卒喪身心苦痛，惡魔亦爾。」
“Subhūti, you should know: Whenever bodhisattva‑mahāsattvas practice the profound Prajñā‑pāramitā, the Māras become extremely distressed, as if pierced by a poisoned arrow. It is like someone whose parents have just died, suffering anguish in body and mind—so it is with the Māras.”
具壽善現便白佛言：「為一惡魔，見諸菩薩行深般若波羅蜜多，極生憂惱如中毒箭？為多惡魔，為遍三千大千世界一切惡魔皆亦如是？」
The venerable Subhūti then said to the Buddha, “Is it one Māra who, seeing bodhisattvas practice the profound Prajñā‑pāramitā, becomes extremely distressed as if pierced by a poisoned arrow, or is it many Māras, indeed all the Māras throughout a great trichiliocosm, who are likewise?”
佛告善現：「遍滿三千大千世界一切惡魔，見諸菩薩行深般若波羅蜜多，極生憂惱如中毒箭，各於本座不能自安。所以者何？若菩薩摩訶薩住深般若波羅蜜多微妙行住，世間天、人、阿素洛等伺求其短皆不能得，亦復不能擾亂障礙。是故，善現！若菩薩摩訶薩欲證無上正等菩提，當勤安住甚深般若波羅蜜多微妙行住。
The Buddha told Subhūti, “All the Māras throughout a great trichiliocosm, seeing bodhisattvas practice the profound Prajñā‑pāramitā, become extremely distressed as if pierced by a poisoned arrow, each unable to remain at ease on his own seat. Why? Because when a bodhisattva‑mahāsattva abides in the subtle conduct‑abiding of the profound Prajñā‑pāramitā, the gods, humans, and asuras of the world, though they watch for his faults, cannot find any, nor can they disturb or obstruct him. Therefore, Subhūti, if bodhisattva‑mahāsattvas wish to realize unsurpassed perfect enlightenment, they should diligently abide in the subtle conduct‑abiding of the profound Prajñā‑pāramitā.
「善現當知！若菩薩摩訶薩能勤安住甚深般若波羅蜜多微妙行住，則能修滿布施、淨戒、安忍、精進、靜慮、般若波羅蜜多。善現當知！若菩薩摩訶薩能正修行甚深般若波羅蜜多方便善巧，便能具足修滿一切波羅蜜多，留難事起皆能如實覺知遠離。善現當知！若菩薩摩訶薩欲正攝受方便善巧，應行般若波羅蜜多，應修般若波羅蜜多。
“Subhūti, you should know: If a bodhisattva‑mahāsattva can diligently abide in the subtle conduct‑abiding of the profound Prajñā‑pāramitā, then he can bring to perfection the Perfections of Giving, Morality, Patience, Vigor, Concentration, and Wisdom. Subhūti, you should know: If a bodhisattva‑mahāsattva can rightly cultivate the skillful means of the profound Prajñā‑pāramitā, then he can fully perfect all the perfections, and whenever difficult circumstances arise he can truly discern them and keep distant from them. Subhūti, you should know: If a bodhisattva‑mahāsattva wishes rightly to take up skillful means, he should practice the Prajñā‑pāramitā. He should cultivate the Prajñā‑pāramitā.
「善現當知！若時菩薩摩訶薩修行般若波羅蜜多，引發般若波羅蜜多，是時無量無數世界諸佛世尊現說法者皆悉護念。是菩薩摩訶薩應作是念：『彼諸如來、應、正等覺亦從般若波羅蜜多生一切智。』是菩薩摩訶薩作此念已，復應思惟：『如諸如來、應、正等覺所應證法，我亦當證。』如是，善現！若菩薩摩訶薩修行般若波羅蜜多，引發般若波羅蜜多，作是思惟經彈指頃所生福聚，勝有所得諸菩薩眾經如殑伽沙數大劫修行布施所獲功德，何況能經一日、半日修行般若波羅蜜多，引發般若波羅蜜多，憶念思惟諸佛功德！
“Subhūti, you should know: When bodhisattva‑mahāsattvas practice the Prajñā‑pāramitā and arouse the Prajñā‑pāramitā, then the Buddhas, World‑Honored Ones, in immeasurable, numberless worlds who are presently teaching the Dharma all protect and keep them in mind. Such a bodhisattva‑mahāsattva should think: ‘Those Tathāgatas, Arhats, Perfectly Enlightened Ones too bring forth the knowledge of all aspects from the Prajñā‑pāramitā.’ Having formed this thought, he should further reflect: ‘The dharmas that the Tathāgatas, Arhats, Perfectly Enlightened Ones ought to realize, I too should realize.’ Thus, Subhūti, when a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā and arouses the Prajñā‑pāramitā, the mass of merit produced in even the time of a finger‑snap surpasses the merit obtained by bodhisattva assemblies who, having acquired attainments, practice giving for great eons as numerous as the sands of the Ganges—how much more so if he can, for a day or half a day, practice the Prajñā‑pāramitā, arouse the Prajñā‑pāramitā, and recollect and contemplate the virtues of the Buddhas!
「善現當知！若菩薩摩訶薩能經一日，或復乃至經彈指頃，修行般若波羅蜜多，引發般若波羅蜜多，憶念思惟諸佛功德，是菩薩摩訶薩不久當住不退轉地，是菩薩摩訶薩常為如來、應、正等覺共所護念。善現當知！若菩薩摩訶薩常為如來、應、正等覺所護念者，定證無上正等菩提，不墮聲聞、獨覺等地，是菩薩摩訶薩決定不復墮諸惡趣，決定不生諸無暇處，常生善趣不離諸佛。
“Subhūti, you should know: If a bodhisattva‑mahāsattva can, for one day, or even up to the time of a finger‑snap, practice the Prajñā‑pāramitā, arouse the Prajñā‑pāramitā, and recollect and contemplate the virtues of the Buddhas, then before long that bodhisattva‑mahāsattva will dwell on the stage of non‑retrogression. That bodhisattva‑mahāsattva will always be protected and kept in mind by the Tathāgatas, Arhats, Perfectly Enlightened Ones. Subhūti, you should know: If a bodhisattva‑mahāsattva is constantly protected and remembered by the Tathāgatas, Arhats, Perfectly Enlightened Ones, he will definitely realize unsurpassed perfect enlightenment; he will not fall into the stages of śrāvakas or pratyekabuddhas; he will definitely no longer fall into evil destinies; he will definitely not be born in places without leisure; he will constantly be born in good destinies and will not be apart from the Buddhas.
「善現當知！若菩薩摩訶薩修行般若波羅蜜多，引發般若波羅蜜多，憶念思惟諸佛功德經彈指頃，尚獲無邊功德勝利，況經一日若過一日，修行般若波羅蜜多，引發般若波羅蜜多，憶念思惟諸佛功德！如香象菩薩摩訶薩常能修行般若波羅蜜多，引發般若波羅蜜多，憶念思惟諸佛功德常不捨離，是菩薩摩訶薩今在不動如來、應、正等覺所修行梵行。
“Subhūti, you should know: If a bodhisattva‑mahāsattva practices the Prajñā‑pāramitā, arouses the Prajñā‑pāramitā, and for even the time of a finger‑snap recollects and contemplates the virtues of the Buddhas, he still obtains boundless merit and excellence—how much more so if for one day, or more than one day, he practices the Prajñā‑pāramitā, arouses the Prajñā‑pāramitā, and recollects and contemplates the virtues of the Buddhas! For example, the Bodhisattva‑mahāsattva Fragrant Elephant constantly practices the Prajñā‑pāramitā, arouses the Prajñā‑pāramitā, and constantly does not abandon the recollection and contemplation of the virtues of the Buddhas. This bodhisattva‑mahāsattva is now cultivating the holy life in the presence of the Unmoving Tathāgata, Arhat, Perfectly Enlightened One.”
大般若波羅蜜多經卷第五百五十四