深功德品第十九
Chapter 19: Profound Merit
佛告善現：「於意云何？如然燈時，為初焰能燋炷，為後焰能燋炷？」
The Buddha told Subhūti: 'What do you think? When lighting a lamp, does the first flame burn the wick, or does the last flame burn the wick?'
善現答言：「如我意解，非初焰能燋炷亦不離初焰，非後焰能燋炷亦不離後焰。」
Subhūti replied: 'As I understand it, it is neither the first flame that burns the wick nor is it apart from the first flame; it is neither the last flame that burns the wick nor is it apart from the last flame.'
佛告善現：「於意云何？炷為燋不？」
The Buddha told Subhūti: 'What do you think? Is the wick burned or not?'
善現答言：「世間現見其炷實燋。」
Subhūti replied: 'What is seen in the world is that the wick is indeed burned.'
佛告善現：「諸菩薩摩訶薩亦復如是，非初心起能證無上正等菩提亦不離初心，非後心起能證無上正等菩提亦不離後心，而諸菩薩摩訶薩行深般若波羅蜜多方便善巧，令諸善根增長圓滿，能證無上正等菩提。」
The Buddha told Subhūti: 'Bodhisattva-mahāsattvas are likewise—it is neither the arising of the first mind that can realize unsurpassed perfect enlightenment nor is it apart from the first mind; it is neither the arising of the last mind that can realize unsurpassed perfect enlightenment nor is it apart from the last mind. Yet bodhisattva-mahāsattvas, through practicing the profound Prajñāpāramitā with skillful means, cause all virtuous roots to increase and reach completion, and are able to realize unsurpassed perfect enlightenment.'
具壽善現便白佛言：「如是緣起理趣甚深，謂諸菩薩摩訶薩非初心起能證無上正等菩提亦不離初心，非後心起能證無上正等菩提亦不離後心，非即如是諸心起故能證無上正等菩提，非離如是諸心起故能證無上正等菩提，而諸菩薩摩訶薩能證無上正等菩提。」
The Venerable Subhūti addressed the Buddha: 'Such principles of dependent origination are extremely profound—namely, that bodhisattva-mahāsattvas can realize unsurpassed perfect enlightenment neither through the arising of the first mind nor apart from the first mind, neither through the arising of the last mind nor apart from the last mind, neither because of the arising of such minds nor apart from the arising of such minds—yet bodhisattva-mahāsattvas can realize unsurpassed perfect enlightenment.'
佛告善現：「於意云何？若心滅已，更可生不？」
The Buddha told Subhūti: 'What do you think? If a mind has ceased, can it arise again?'
善現對曰：「不也！世尊！是心已滅，不可更生。」
Subhūti replied: 'No, World-Honored One! That mind, having ceased, cannot arise again.'
佛告善現：「於意云何？若心已生，有滅法不？」
The Buddha told Subhūti: 'What do you think? If a mind has arisen, does it have the nature of cessation?'
善現對曰：「如是！世尊！若心已生，定有滅法。」
Subhūti replied: 'Yes, World-Honored One! If a mind has arisen, it definitely has the nature of cessation.'
佛告善現：「於意云何？有滅法心，非當滅不？」
The Buddha told Subhūti: 'What do you think? A mind with the nature of cessation—will it not cease?'
善現對曰：「不也！世尊！有滅法心，決定當滅。」
Subhūti replied: 'No, World-Honored One! A mind with the nature of cessation will definitely cease.'
佛告善現：「於意云何？無滅法心，為可生不？」
The Buddha told Subhūti: 'What do you think? Can a mind without the nature of cessation arise?'
善現對曰：「不也！世尊！無滅法心，無可生義。」
Subhūti replied: 'No, World-Honored One! A mind without the nature of cessation has no possibility of arising.'"
佛告善現：「於意云何？無生法心，為可滅不？」
"The Buddha told Subhūti: 'What do you think? Can a mind with the nature of non-arising be destroyed?'
善現對曰：「不也！世尊！無生法心，無可滅義。」
Subhūti replied: 'No, World-Honored One! A mind with the nature of non-arising has no possibility of being destroyed.'
佛告善現：「於意云何？無生滅法心，為可生滅不？」
The Buddha told Subhūti: 'What do you think? Can a mind with the nature of neither arising nor ceasing arise or cease?'
善現對曰：「不也！世尊！無生滅法心，無可生滅義。」
Subhūti replied: 'No, World-Honored One! A mind with the nature of neither arising nor ceasing has no possibility of arising or ceasing.'
佛告善現：「於意云何？若法已滅，更可滅不？」
The Buddha told Subhūti: 'What do you think? If a phenomenon has already ceased, can it cease again?'
善現對曰：「不也！世尊！若法已滅，不可更滅。」
Subhūti replied: 'No, World-Honored One! If a phenomenon has already ceased, it cannot cease again.'
佛告善現：「於意云何？若法已生，更可生不？」
The Buddha told Subhūti: 'What do you think? If a phenomenon has already arisen, can it arise again?'
善現對曰：「不也！世尊！若法已生，不可更生。」
Subhūti replied: 'No, World-Honored One! If a phenomenon has already arisen, it cannot arise again.'
佛告善現：「於意云何？諸法實性有生滅不？」
The Buddha told Subhūti: 'What do you think? Does the true nature of all phenomena have arising and ceasing?'
善現對曰：「不也！世尊！諸法實性無生無滅。」
Subhūti replied: 'No, World-Honored One! The true nature of all phenomena has neither arising nor ceasing.'
佛告善現：「於意云何？心住為如心真如不？」
The Buddha told Subhūti: 'What do you think? Does the mind abide as the suchness of mind?'
善現對曰：「如是！世尊！如心真如，心如是住。」
Subhūti replied: 'Yes, World-Honored One! As the suchness of mind is, so the mind abides.'
佛告善現：「於意云何？若心住如真如，是心為如真如、實際性常住不？」
The Buddha told Subhūti: 'What do you think? If the mind abides like suchness, is this mind like suchness and the ultimate reality, permanently abiding in nature?'
善現對曰：「不也！世尊！是心非如真如、實際其性常住。」
Subhūti replied: 'No, World-Honored One! This mind is not like suchness and the ultimate reality in being permanently abiding in nature.'
佛告善現：「於意云何？諸法真如極甚深不？」
The Buddha told Subhūti: 'What do you think? Is the suchness of all phenomena extremely profound?'
善現對曰：「如是！世尊！諸法真如極為甚深。」
Subhūti replied: 'Yes, World-Honored One! The suchness of all phenomena is extremely profound.'
佛告善現：「於意云何？即真如是心不？」
The Buddha told Subhūti: 'What do you think? Is suchness itself mind?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？離真如有心不？」
The Buddha told Subhūti: 'What do you think? Apart from suchness, is there mind?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？即心是真如不？」
"The Buddha told Subhūti: 'What do you think? Is mind itself suchness?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？離心有真如不？」
The Buddha told Subhūti: 'What do you think? Apart from mind, is there suchness?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？真如為能見真如不？」
The Buddha told Subhūti: 'What do you think? Can suchness see suchness?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？汝為見有實真如不？」
The Buddha told Subhūti: 'What do you think? Do you see any real suchness?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？若菩薩摩訶薩能如是行，是行深般若波羅蜜多不？」
The Buddha told Subhūti: 'What do you think? If bodhisattva-mahāsattvas can practice in this way, are they practicing the profound Prajñāpāramitā?'
善現對曰：「如是！世尊！若菩薩摩訶薩能如是行，是行深般若波羅蜜多。」
Subhūti replied: 'Yes, World-Honored One! If bodhisattva-mahāsattvas can practice in this way, they are practicing the profound Prajñāpāramitā.'
佛告善現：「於意云何？若菩薩摩訶薩能如是行，為行何處？」
The Buddha told Subhūti: 'What do you think? If bodhisattva-mahāsattvas can practice in this way, where do they practice?'
善現對曰：「若菩薩摩訶薩能如是行，都無行處。所以者何？若菩薩摩訶薩能如是行，都不見有能行、所行、行時、行處，諸現行法皆不轉故。」
Subhūti replied: 'If bodhisattva-mahāsattvas can practice in this way, there is no place of practice at all. Why is this so? If bodhisattva-mahāsattvas can practice in this way, they do not see any practitioner, any practice, any time of practice, or any place of practice—all manifesting phenomena do not operate.'
佛告善現：「於意云何？若菩薩摩訶薩行深般若波羅蜜多時，為何所行？」
The Buddha told Subhūti: 'What do you think? When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, what do they practice?'
善現對曰：「若菩薩摩訶薩行深般若波羅蜜多時，行勝義諦，此中一切分別無故。」
Subhūti replied: 'When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they practice the ultimate truth, wherein all discrimination is absent.'
佛告善現：「於意云何？若菩薩摩訶薩行深般若波羅蜜多時，於勝義諦為取相不？」
The Buddha told Subhūti: 'What do you think? When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, do they grasp characteristics regarding the ultimate truth?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？若菩薩摩訶薩行深般若波羅蜜多時，於勝義諦雖不取相而行相不？」
The Buddha told Subhūti: 'What do you think? When bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, although they do not grasp characteristics regarding the ultimate truth, do they practice with characteristics?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？是菩薩摩訶薩於勝義諦為壞相不？」
The Buddha told Subhūti: 'What do you think? Do such bodhisattva-mahāsattvas destroy characteristics regarding the ultimate truth?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「於意云何？是菩薩摩訶薩於勝義諦為遣相不？」
The Buddha told Subhūti: 'What do you think? Do such bodhisattva-mahāsattvas dispel characteristics regarding the ultimate truth?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「是菩薩摩訶薩行深般若波羅蜜多時，於勝義諦若不壞相亦不遣相，云何能斷取相之想？」
The Buddha told Subhūti: 'When such bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, if they neither destroy characteristics nor dispel characteristics regarding the ultimate truth, how can they cut off the notion of grasping characteristics?'
善現答言：「是菩薩摩訶薩行深般若波羅蜜多時，不作是念：『我今壞相，我今遣相，斷取相想，亦不修學斷相想道。』若菩薩摩訶薩精勤修學菩薩行時修斷想道，爾時一切佛法未滿，應墮聲聞或獨覺地。世尊！是菩薩摩訶薩成就最勝方便善巧，雖於諸相及取相想深知過失，而不壞斷速證無相。何以故？一切佛法未圓滿故。」
Subhūti replied: 'When such bodhisattva-mahāsattvas practice the profound Prajñāpāramitā, they do not think: "I am now destroying characteristics, I am now dispelling characteristics, cutting off the notion of grasping characteristics," nor do they study the path of cutting off the notion of characteristics. If bodhisattva-mahāsattvas, when diligently studying bodhisattva practices, cultivate the path of cutting off notions, at that time all Buddha-dharmas are not complete, and they should fall to the śrāvaka or pratyekabuddha grounds. World-Honored One! Such bodhisattva-mahāsattvas achieve the most excellent skillful means—although they deeply know the faults of all characteristics and the notion of grasping characteristics, they do not destroy or cut them off in order to quickly realize the signless. Why is this so? Because all Buddha-dharmas are not yet complete.'
佛告善現：「如是！如是！如汝所說。」
The Buddha told Subhūti: 'So it is! So it is! As you have said.'
爾時，舍利子問具壽善現言：「若菩薩摩訶薩夢中修空、無相、無願三解脫門，於深般若波羅蜜多有增益不？」
At that time, Śāriputra asked the Venerable Subhūti: 'If bodhisattva-mahāsattvas cultivate the three liberation gates of emptiness, signlessness, and wishlessness in dreams, does this benefit the profound Prajñāpāramitā?'
善現答言：「若菩薩摩訶薩覺時修此三解脫門，於深般若波羅蜜多有增益者，彼夢中修亦有增益。何以故？佛說夢、覺無差別故。舍利子！若菩薩摩訶薩已得般若波羅蜜多，覺時修行甚深般若波羅蜜多，既名安住甚深般若波羅蜜多，是菩薩摩訶薩夢中修行甚深般若波羅蜜多，亦名安住甚深般若波羅蜜多。三解脫門於深般若波羅蜜多能為增益亦復如是，若夢、若覺義無缺減。」
Subhūti replied: 'If bodhisattva-mahāsattvas, when cultivating these three liberation gates while awake, benefit the profound Prajñāpāramitā, then their cultivation in dreams also benefits it. Why is this so? Because the Buddha said there is no difference between dreams and waking. Śāriputra! If bodhisattva-mahāsattvas have already attained Prajñāpāramitā and practice the profound Prajñāpāramitā while awake, this is called abiding in the profound Prajñāpāramitā. When such bodhisattva-mahāsattvas practice the profound Prajñāpāramitā in dreams, this is also called abiding in the profound Prajñāpāramitā. The three liberation gates benefiting the profound Prajñāpāramitā is likewise—whether in dreams or waking, the meaning is without deficiency.'
時，舍利子問善現言：「若善男子、善女人等夢中造業，為有增益或損減不？」
At that time, Śāriputra asked Subhūti: 'When good men and good women create karma in dreams, is there increase or decrease?'
善現答言：「佛說一切法皆如夢所見，若夢造業無增減者，覺時所造業亦應無增減。然於夢中所造諸業無勝增減，要至覺時憶想分別夢中所造，乃令彼業成勝增減。如人夢中斷他命已，後至覺時憶想分別，深自慶快其業便增，若深悔愧其業便減。」
Subhūti replied: 'The Buddha said all phenomena are like what is seen in dreams. If karma created in dreams has no increase or decrease, then karma created while awake should also have no increase or decrease. However, karma created in dreams has no significant increase or decrease—only when one awakens and remembers and discriminates what was done in the dream does that karma become significantly increased or decreased. For example, if someone kills another in a dream, and later when awake remembers and discriminates, deeply celebrating and rejoicing, then that karma increases; if deeply regretting and feeling shame, then that karma decreases.'
時，舍利子謂善現言：「有人覺時斷他命已，後至夢中或自慶快或深悔愧，令覺時業有增減不？」
At that time, Śāriputra said to Subhūti: 'If someone kills another while awake, and later in dreams either celebrates and rejoices or deeply regrets and feels shame, does this cause the waking karma to increase or decrease?'
善現報言：「亦有增減。然彼增減不及覺時明了，心中所作勝故。」
Subhūti replied: 'There is also increase and decrease. However, that increase and decrease does not match what is done clearly and consciously while awake, which is superior.'
時，舍利子問善現言：「無所緣事，若思若業俱不得生，要有所緣思業方起。夢中思業緣何而生？」
At that time, Śāriputra asked Subhūti: 'Without an object of cognition, neither thought nor karma can arise—only when there is an object of cognition do thought and karma arise. What do thoughts and karma in dreams take as their object?'
善現答言：「如是！如是！若夢若覺無所緣事思業不生，要有所緣思業方起。何以故？舍利子！要於見聞覺知法中有覺慧轉，由斯起染或復起淨。若無見聞覺知，諸法無覺慧轉亦無染淨。由此故知，若夢若覺有所緣事思業乃生，無所緣事思業不起。」
Subhūti replied: 'So it is! So it is! Whether in dreams or waking, without an object of cognition, thought and karma do not arise—only when there is an object of cognition do thought and karma arise. Why is this so? Śāriputra! Only when there is awareness operating within phenomena that are seen, heard, felt, and known can defilement or purity arise from this. If there is no seeing, hearing, feeling, or knowing, then there is no awareness operating in phenomena and no defilement or purity. From this we know that whether in dreams or waking, when there are objects of cognition, thought and karma arise; when there are no objects of cognition, thought and karma do not arise.'
時，舍利子問善現言：「佛說所緣皆離自性，如何可說有所緣事思業乃生，無所緣事思業不起？」
At that time, Śāriputra asked Subhūti: 'The Buddha said that all objects of cognition are devoid of inherent nature. How can it be said that when there are objects of cognition, thought and karma arise, and when there are no objects of cognition, thought and karma do not arise?'
善現答言：「雖諸思業及所緣事皆離自性，而由自心取相分別，世俗施設說有所緣。由此所緣起諸思業，如說無明為緣生行，行為緣生識等，皆由自心取相分別說有所緣，非實有性。」
Subhūti replied: 'Although all thoughts, karma, and objects of cognition are devoid of inherent nature, through the mind's grasping of characteristics and discrimination, conventional designations speak of having objects of cognition. From such objects of cognition arise various thoughts and karma. Like saying ignorance conditions formations, formations condition consciousness, and so forth—all are spoken of as having objects of cognition through the mind's grasping of characteristics and discrimination, not through real existence.'
時，舍利子謂善現言：「若菩薩摩訶薩夢中行施，施已迴向無上菩提，是菩薩摩訶薩為實以施迴向無上佛菩提不？」
At that time, Śāriputra said to Subhūti: 'If bodhisattva-mahāsattvas practice giving in dreams and afterward dedicate the merit toward unsurpassed enlightenment, do such bodhisattva-mahāsattvas truly dedicate their giving toward unsurpassed Buddha-enlightenment?'
善現報言：「慈氏菩薩久已受得大菩提記，一生所繫定當作佛，善能酬答一切難問，現在此會宜請問之，補處慈尊定當為答。」
Subhūti replied: 'Maitreya Bodhisattva has long ago received the great enlightenment prediction, is bound by one birth and will definitely become a Buddha, and skillfully answers all difficult questions. Since he is present in this assembly, it would be appropriate to ask him—the future Buddha Maitreya will definitely answer.'
時，舍利子如善現言，恭敬請問慈氏菩薩。
At that time, Śāriputra, following Subhūti's words, respectfully asked Maitreya Bodhisattva.
時，慈氏菩薩還詰善現言：「尊者所言慈氏菩薩能答此義，何等名為慈氏菩薩？為名能答？為色能答？為受、想、行、識能答？為顯能答？為形能答？為色空能答？為受、想、行、識空能答耶？且慈氏名不能答，色亦不能答，受、想、行、識亦不能答，顯亦不能答，形亦不能答，色空亦不能答，受、想、行、識空亦不能答。所以者何？我都不見有法能答、有法所答，答處、答時及由此答皆亦不見。我都不見有法能記、有法所記，記處、記時及由此記皆亦不見。何以故？以一切法本性皆空都無所有、無二無別，畢竟推徵不可得故。」
At that time, Maitreya Bodhisattva questioned Subhūti in return: 'The venerable one says that Maitreya Bodhisattva can answer this meaning—what is called Maitreya Bodhisattva? Can the name answer? Can form answer? Can sensation, perception, mental formations, or consciousness answer? Can appearance answer? Can shape answer? Can the emptiness of form answer? Can the emptiness of sensation, perception, mental formations, or consciousness answer? The name Maitreya cannot answer, form also cannot answer, sensation, perception, mental formations, and consciousness also cannot answer, appearance also cannot answer, shape also cannot answer, the emptiness of form also cannot answer, the emptiness of sensation, perception, mental formations, and consciousness also cannot answer. Why is this so? I do not see any phenomenon that can answer or any phenomenon that is answered—the place of answering, time of answering, and that by which answering occurs are also not seen. I do not see any phenomenon that can predict or any phenomenon that is predicted—the place of prediction, time of prediction, and that by which prediction occurs are also not seen. Why is this so? Because all phenomena are originally empty in nature, completely non-existent, without duality or difference, and ultimately cannot be obtained through investigation.'
時，舍利子問慈氏菩薩言：「仁者所說法為如所證不？」
At that time, Śāriputra asked Maitreya Bodhisattva: 'Is what you have spoken in accordance with what you have realized?'
慈氏菩薩摩訶薩言：「我所說法非如所證。所以者何？我所證法不可說故。又，舍利子！我都不見有所證法自性可得，如心所思，如言所說。又，舍利子！諸法自性非身能觸、非語能表、非意能念。何以故？舍利子！以一切法無自性故。」
Maitreya Bodhisattva-mahāsattva said: 'What I have spoken is not in accordance with what I have realized. Why is this so? Because what I have realized cannot be spoken. Moreover, Śāriputra! I do not see any realized phenomenon whose inherent nature can be obtained, as the mind thinks or as words express. Moreover, Śāriputra! The inherent nature of phenomena cannot be touched by the body, cannot be expressed by speech, cannot be conceived by the mind. Why is this so? Śāriputra! Because all phenomena have no inherent nature.'
時，舍利子作是念言：「慈氏菩薩覺慧甚深，長夜修行甚深般若波羅蜜多能如是說。」
At that time, Śāriputra thought: 'Maitreya Bodhisattva's awareness and wisdom are extremely profound—having practiced the profound Prajñāpāramitā throughout the long night, he can speak thus.'
爾時，佛告舍利子言：「汝心所念『慈氏菩薩覺慧甚深，長夜修行甚深般若波羅蜜多能如是說。』者，舍利子！如汝所念。又，舍利子！於意云何？汝由是法成阿羅漢，為見此法是可說不？」
At that time, the Buddha told Śāriputra: 'What you think—"Maitreya Bodhisattva's awareness and wisdom are extremely profound—having practiced the profound Prajñāpāramitā throughout the long night, he can speak thus"—Śāriputra! It is as you think. Moreover, Śāriputra! What do you think? The dharma by which you became an arhat—do you see this dharma as speakable?'
舍利子曰：「不也！世尊！」
Śāriputra said: 'No, World-Honored One!'
佛告舍利子：「菩薩摩訶薩行深般若波羅蜜多，所證法性亦復如是不可宣說。
The Buddha told Śāriputra: 'The dharma-nature realized by bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā is likewise unspeakable.
「又，舍利子！是菩薩摩訶薩不作是念：『我由此法，於佛無上正等菩提已得受記、今得受記、當得受記。』不作是念：『我由此法當證無上正等菩提。』若菩薩摩訶薩能如是行，是行般若波羅蜜多。若菩薩摩訶薩能如是行，不生疑惑：『我於無上正等菩提為得、不得？』但作是念：『我勤精進，定得無上正等菩提，已於菩提得勝力故。』若菩薩摩訶薩能如是行，是行般若波羅蜜多。
'Moreover, Śāriputra! Such bodhisattva-mahāsattvas do not think: "Through this dharma, I have received, am receiving, or will receive the prediction for the Buddha's unsurpassed perfect enlightenment." They do not think: "Through this dharma I will realize unsurpassed perfect enlightenment." If bodhisattva-mahāsattvas can practice thus, they are practicing Prajñāpāramitā. If bodhisattva-mahāsattvas can practice thus, they do not generate doubt: "Will I attain or not attain unsurpassed perfect enlightenment?" They only think: "Through diligent effort, I will definitely attain unsurpassed perfect enlightenment, having already gained superior power regarding enlightenment." If bodhisattva-mahāsattvas can practice thus, they are practicing Prajñāpāramitā.
「又，舍利子！諸菩薩摩訶薩行深般若波羅蜜多，聞甚深法不驚、不恐、不怖、不畏、不沈、不沒，於得無上正等菩提亦無怖畏，決定自知我當證故。
'Moreover, Śāriputra! Bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā, when hearing profound dharma, are not startled, not afraid, not frightened, not fearful, not sunken, not submerged. Regarding attaining unsurpassed perfect enlightenment, they also have no fear, definitely knowing themselves that they will realize it.
「又，舍利子！是諸菩薩若在曠野有惡獸處亦無怖畏。所以者何？是諸菩薩為欲饒益諸有情故，能捨一切內外所有，恒作是念：『諸有惡鬼及惡獸等欲噉我身，我當施與令其充足。由此善根，令我布施波羅蜜多速得圓滿，疾近無上正等菩提。我當如是勤修正行，證得無上正等覺時，我佛土中得無一切傍生、餓鬼。』
'Moreover, Śāriputra! These bodhisattvas, even in wilderness places with evil beasts, have no fear. Why is this so? These bodhisattvas, wishing to benefit all sentient beings, can abandon all internal and external possessions, constantly thinking: "If evil spirits and evil beasts wish to devour my body, I will give it to them to satisfy them fully. Through this virtuous root, may my giving pāramitā quickly reach completion and may I quickly approach unsurpassed perfect enlightenment. When I practice correctly in this way and realize unsurpassed perfect enlightenment, may there be no animals or hungry ghosts in my Buddha-land."
「又，舍利子！是諸菩薩若在曠野有惡賊處亦無怖畏。所以者何？是諸菩薩為欲饒益諸有情故，能捨一切內外所有樂修諸善，於身、命、財無所顧悋，恒作是念：『若諸有情競來劫奪我諸資具，我當恭敬歡喜施與；或有因斯害我身命，我終於彼不生瞋恨，亦不發生身、語、意惡。由此因緣，令我布施、淨戒、安忍波羅蜜多速得圓滿，疾近無上正等菩提。我當如是勤修正行，證得無上正等覺時，我佛土中得無一切劫害、怨賊，由我佛土極清淨故，亦無餘惡。』
'Moreover, Śāriputra! These bodhisattvas, even in wilderness places with evil bandits, have no fear. Why is this so? These bodhisattvas, wishing to benefit all sentient beings, can abandon all internal and external possessions and delight in cultivating all virtues, without regard for body, life, or wealth, constantly thinking: "If sentient beings compete to rob and seize my resources, I will respectfully and joyfully give to them. Even if some thereby harm my body and life, I will never generate anger or hatred toward them, nor will I generate evil in body, speech, or mind. Through this cause and condition, may my giving, pure conduct, and patience pāramitās quickly reach completion and may I quickly approach unsurpassed perfect enlightenment. When I practice correctly in this way and realize unsurpassed perfect enlightenment, may there be no robbers, harmers, or enemies in my Buddha-land—through my Buddha-land being extremely pure, may there also be no other evils."
「又，舍利子！是諸菩薩若在曠野無水之處亦無怖畏。所以者何？菩薩法爾無諸怖畏，恒作是念：『我當求學斷諸有情渴愛之法，不應於此而生怖畏，設我由此渴乏命終，於諸有情必不捨離大悲作意施妙法水。奇哉薄福！是諸有情居在如斯無水世界。我當如是勤修正行，證得無上正等覺時，我佛土中得無如是一切燋渴乏水曠野。我當方便勸諸有情修勝福業，隨所在處皆令具足八功德水。我由如是堅猛精進，方便教化一切有情。由此因緣，令我精進波羅蜜多速得圓滿，疾近無上正等菩提。』
'Moreover, Śāriputra! These bodhisattvas, even in wilderness places without water, have no fear. Why is this so? It is the natural law of bodhisattvas to have no fears, constantly thinking: "I should seek to learn the dharma that cuts off the thirst and craving of sentient beings—I should not generate fear about this. Even if I die from thirst because of this, I will never abandon the great compassionate intention to give the wonderful water of dharma to sentient beings. Alas, how unfortunate! These sentient beings dwell in such a waterless world. When I practice correctly in this way and realize unsurpassed perfect enlightenment, may there be no such parched, thirsty, waterless wilderness in my Buddha-land. I will skillfully encourage sentient beings to cultivate superior meritorious activities, causing them to have water with eight virtues wherever they are. Through such firm and vigorous effort, I will skillfully teach and transform all sentient beings. Through this cause and condition, may my vigor pāramitā quickly reach completion and may I quickly approach unsurpassed perfect enlightenment."
「又，舍利子！是諸菩薩在饑饉國亦無怖畏。所以者何？是諸菩薩被功德鎧，勇猛精進嚴淨佛土，作是願言：『當證無上正等覺時，我佛土中得無如是一切饑饉，諸有情類具足快樂，隨意所須應念即至，如諸天上所念皆得。我當發起堅猛精進，令諸有情法願滿足，一切時處一切有情於一切種命緣資具無所乏少。』
'Moreover, Śāriputra! These bodhisattvas, even in countries of famine, have no fear. Why is this so? These bodhisattvas, donning the armor of merit, vigorously and courageously purify Buddha-lands, making this vow: "When I realize unsurpassed perfect enlightenment, may there be no such famines in my Buddha-land. May all sentient beings have complete happiness, with whatever they need appearing instantly upon thought, just as in the heavens where whatever is thought of is obtained. I will generate firm and vigorous effort to fulfill the dharma aspirations of all sentient beings, so that at all times and places, all sentient beings lack nothing among all kinds of life-sustaining resources."
「又，舍利子！是諸菩薩遇疾疫時亦無怖畏。所以者何？是諸菩薩恒審觀察：『無法名病，亦無有法可名病者，一切皆空不應怖畏。我當如是勤修正行，證得無上正等覺時，我佛土中諸有情類得無一切災橫、疾疫，精進修行殊勝正行。』
'Moreover, Śāriputra! These bodhisattvas, when encountering epidemics and plagues, also have no fear. Why is this so? These bodhisattvas constantly examine carefully: "There is no dharma called disease, nor is there any dharma that can be called one who is diseased—all is empty, so there should be no fear. When I practice correctly in this way and realize unsurpassed perfect enlightenment, may the sentient beings in my Buddha-land be free from all disasters, calamities, and epidemics, and may they vigorously practice excellent correct conduct."
「又，舍利子！是諸菩薩若念無上正等菩提，經久乃得，不應怖畏。所以者何？前際劫數雖有無量，而一念頃憶念分別積集所成，後際劫數應知亦爾，是故菩薩不應於中生久遠想，而謂無上正等菩提要經長時方乃證得，便生怖畏。何以故？前際、後際劫數長短，皆一剎那心相應故。如是，舍利子！菩薩摩訶薩雖聞經久乃證無上正等菩提，而於其中審諦觀察不生怖畏。
'Moreover, Śāriputra! These bodhisattvas, when thinking that unsurpassed perfect enlightenment takes a long time to attain, should not fear. Why is this so? Although the eons of the past limit are countless, they are formed by the accumulation of remembrance and discrimination in a single moment. The eons of the future limit should be understood likewise. Therefore, bodhisattvas should not generate thoughts of long duration within this, thinking that unsurpassed perfect enlightenment requires a long time to realize, and thereby generate fear. Why is this so? Because the length of eons in the past and future limits all correspond to a single instant of mind. Thus, Śāriputra! Although bodhisattva-mahāsattvas hear that it takes a long time to realize unsurpassed perfect enlightenment, through careful and truthful observation within this, they do not generate fear.
「又，舍利子！若諸菩薩於餘一切見聞覺知可怖畏法不生怖畏，應知速證所求無上正等菩提。是故，舍利子！菩薩摩訶薩欲疾證得所求無上正等菩提，應隨如來真淨空教，被功德鎧精勤修學，於一切法不應怖畏。」
'Moreover, Śāriputra! If bodhisattvas generate no fear regarding all other fearful dharmas that can be seen, heard, felt, and known, you should know they will quickly realize the unsurpassed perfect enlightenment they seek. Therefore, Śāriputra! Bodhisattva-mahāsattvas who wish to quickly realize the unsurpassed perfect enlightenment they seek should follow the Tathāgata's true and pure emptiness teaching, don the armor of merit, study diligently, and should not fear any phenomena.'"