第四分清淨品第八
爾時，具壽善現復白佛言：「世尊！諸愚癡人不勤精進，具諸惡行薄少善根，暗鈍無求少聞劣慧，為惡知識之所攝受，不事善友，不樂請問於諸勝善，不勤修學，聞佛所說甚深般若波羅蜜多實難信解。」
At that time, the Venerable Subhūti again addressed the Buddha, saying, 'World-Honored One! Foolish people who are not diligent and vigorous, who possess various evil actions and have few wholesome roots, who are dull and obtuse without aspiration, with little learning and inferior wisdom, who are embraced by evil spiritual friends, do not serve good friends, do not delight in asking questions about excellent and wholesome matters, and are not diligent in study—when they hear the profound Prajñāpāramitā taught by the Buddha, it is indeed difficult for them to believe and understand.'
佛告善現：「如是！如是！如汝所說。」
The Buddha told Subhūti: 'So it is! So it is! It is as you have said.'
爾時，善現復白佛言：「如是般若波羅蜜多云何甚深難信難解？」
At that time, Subhūti again addressed the Buddha, saying: 'How is Prajñāpāramitā such as this so profound and difficult to believe and understand?'
佛告善現：「色非縛非解。何以故？色以無性為自性故。受、想、行、識非縛非解。何以故？受、想、行、識以無性為自性故。
The Buddha told Subhūti: 'Form is neither bound nor liberated. Why is this so? Because form has no-nature as its intrinsic nature. Sensation, perception, conditioning, and consciousness are neither bound nor liberated. Why is this so? Because sensation, perception, conditioning, and consciousness have no-nature as their intrinsic nature.
「復次，善現！色前際非縛非解。何以故？色前際以無性為自性故。色後際非縛非解。何以故？色後際以無性為自性故。色中際非縛非解。何以故？色中際以無性為自性故。受、想、行、識前際非縛非解。何以故？受、想、行、識前際以無性為自性故。受、想、行、識後際非縛非解。何以故？受、想、行、識後際以無性為自性故。受、想、行、識中際非縛非解。何以故？受、想、行、識中際以無性為自性故。」
'Furthermore, Subhūti! Form in the past limit is neither bound nor liberated. Why is this so? Because form in the past limit has no-nature as its intrinsic nature. Form in the future limit is neither bound nor liberated. Why is this so? Because form in the future limit has no-nature as its intrinsic nature. Form in the present limit is neither bound nor liberated. Why is this so? Because form in the present limit has no-nature as its intrinsic nature. Sensation, perception, conditioning, and consciousness in the past limit are neither bound nor liberated. Why is this so? Because sensation, perception, conditioning, and consciousness in the past limit have no-nature as their intrinsic nature. Sensation, perception, conditioning, and consciousness in the future limit are neither bound nor liberated. Why is this so? Because sensation, perception, conditioning, and consciousness in the future limit have no-nature as their intrinsic nature. Sensation, perception, conditioning, and consciousness in the present limit are neither bound nor liberated. Why is this so? Because sensation, perception, conditioning, and consciousness in the present limit have no-nature as their intrinsic nature.'"
具壽善現復白佛言：「甚深般若波羅蜜多甚難信解！甚深般若波羅蜜多極難信解！」
The Venerable Subhūti again addressed the Buddha, saying: 'The profound Prajñāpāramitā is most difficult to believe and understand! The profound Prajñāpāramitā is extremely difficult to believe and understand!'
佛告善現：「如是！如是！如汝所說。所以者何？善現！色清淨即果清淨，果清淨即色清淨。何以故？是色清淨與果清淨無二、無二分、無別、無斷故。受、想、行、識清淨即果清淨，果清淨即受、想、行、識清淨。何以故？是受、想、行、識清淨與果清淨無二、無二分、無別、無斷故。
The Buddha told Subhūti: 'So it is! So it is! It is as you have said. Why is this so? Subhūti! The purity of form is the purity of the result, and the purity of the result is the purity of form. Why is this so? Because the purity of form and the purity of the result are not two, have no second part, are not different, and are not separate. The purity of sensation, perception, conditioning, and consciousness is the purity of the result, and the purity of the result is the purity of sensation, perception, conditioning, and consciousness. Why is this so? Because the purity of sensation, perception, conditioning, and consciousness and the purity of the result are not two, have no second part, are not different, and are not separate.
「復次，善現！色清淨即一切智清淨，一切智清淨即色清淨。何以故？是色清淨與一切智清淨無二、無二分、無別、無斷故。受、想、行、識清淨即一切智清淨，一切智清淨即受、想、行、識清淨。何以故？是受、想、行、識清淨與一切智清淨無二、無二分、無別、無斷故。」
'Furthermore, Subhūti! The purity of form is the purity of omniscience, and the purity of omniscience is the purity of form. Why is this so? Because the purity of form and the purity of omniscience are not two, have no second part, are not different, and are not separate. The purity of sensation, perception, conditioning, and consciousness is the purity of omniscience, and the purity of omniscience is the purity of sensation, perception, conditioning, and consciousness. Why is this so? Because the purity of sensation, perception, conditioning, and consciousness and the purity of omniscience are not two, have no second part, are not different, and are not separate.'
爾時，舍利子白佛言：「世尊！如是般若波羅蜜多最為甚深。」
At that time, Śāriputra addressed the Buddha, saying: 'World-Honored One! Prajñāpāramitā such as this is most profound.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多甚能照了。」
Śāriputra said: 'Prajñāpāramitā such as this is most illuminating.'"
佛言：「如是！極清淨故。」
"The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多是大光明。」
Śāriputra said: 'Prajñāpāramitā such as this is great luminosity.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多永不相續。」
Śāriputra said: 'Prajñāpāramitā such as this never continues in succession.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多本無雜染。」
Śāriputra said: 'Prajñāpāramitā such as this is originally without defilement.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多無得、無現觀。」
Śāriputra said: 'Prajñāpāramitā such as this has no attainment and no direct realization.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多無所生起。」
Śāriputra said: 'Prajñāpāramitā such as this has no arising.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多畢竟不生。」
Śāriputra said: 'Prajñāpāramitā such as this is ultimately unborn.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多不生欲界、不生色界、不生無色界。」
Śāriputra said: 'Prajñāpāramitā such as this is not born in the desire realm, not born in the form realm, and not born in the formless realm.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多無知無解。」
Śāriputra said: 'Prajñāpāramitā such as this has no knowing and no understanding.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure."
舍利子言：「如是般若波羅蜜多於何等法無知無解？」
Śāriputra said: 'Regarding what dharmas does Prajñāpāramitā such as this have no knowing and no understanding?'
佛言：「於色無知無解。何以故？極清淨故。於受、想、行、識無知無解。何以故？極清淨故。」
The Buddha said: 'It has no knowing and no understanding regarding form. Why is this so? Because it is extremely pure. It has no knowing and no understanding regarding sensation, perception, conditioning, and consciousness. Why is this so? Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多於薩婆若無損無益。」
Śāriputra said: 'Prajñāpāramitā such as this neither harms nor benefits omniscience.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
舍利子言：「如是般若波羅蜜多於一切法無取無捨。」
Śāriputra said: 'Prajñāpāramitā such as this neither grasps nor rejects any dharmas.'
佛言：「如是！極清淨故。」
The Buddha said: 'So it is! Because it is extremely pure.'
爾時，善現亦白佛言：「我清淨故色清淨。」
At that time, Subhūti also addressed the Buddha, saying: 'Because I am pure, form is pure.'
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'
善現復言：「我清淨故受、想、行、識清淨。」
Subhūti continued: 'Because I am pure, sensation, perception, conditioning, and consciousness are pure.'
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'
善現復言：「我清淨故果清淨。」
Subhūti continued: 'Because I am pure, the result is pure.'
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'
善現復言：「我清淨故一切智清淨。」
Subhūti continued: 'Because I am pure, omniscience is pure.'
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'
善現復言：「我清淨故無得、無現觀。」
Subhūti continued: 'Because I am pure, there is no attainment and no direct realization.'
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'
善現復言：「我無邊故色無邊。」
Subhūti continued: 'Because I am boundless, form is boundless.'"
佛言：「如是！畢竟淨故。」
The Buddha said: 'So it is! Because of ultimate purity.'"
善現復言：「我無邊故受、想、行、識無邊。」
Subhūti continued: "Because I am boundless, sensation, perception, conditioning, and consciousness are boundless."
佛言：「如是！畢竟淨故。」
The Buddha said: "So it is! Because of ultimate purity."
善現復言：「若菩薩摩訶薩能如是覺，是為般若波羅蜜多。」
Subhūti continued: "If bodhisattva-mahāsattvas can awaken in this way, this is Prajñāpāramitā."
佛言：「如是！畢竟淨故。」
The Buddha said: "So it is! Because of ultimate purity."
善現復言：「如是般若波羅蜜多非此岸、非彼岸、非住中間。」
Subhūti continued: "Prajñāpāramitā such as this is neither this shore, nor the other shore, nor abiding in between."
佛言：「如是！畢竟淨故。」
The Buddha said: "So it is! Because of ultimate purity."
善現復言：「若菩薩摩訶薩起如是想，棄捨般若波羅蜜多，遠離般若波羅蜜多。」
Subhūti continued: "If bodhisattva-mahāsattvas generate such thoughts, they abandon Prajñāpāramitā and distance themselves from Prajñāpāramitā."
佛告善現：「如是！如是！所以者何？是菩薩摩訶薩著名著相。」
The Buddha told Subhūti: "So it is! So it is! Why is this so? Such bodhisattva-mahāsattvas are attached to names and attached to characteristics."
具壽善現便白佛言：「甚奇！世尊！希有！善逝！善為菩薩摩訶薩眾，於深般若波羅蜜多，開示分別究竟著相。」
The Venerable Subhūti then addressed the Buddha, saying: "Most wonderful! World-Honored One! Rare indeed! Well-Gone One! You have skillfully revealed and distinguished for the assembly of bodhisattva-mahāsattvas the ultimate attachment to characteristics regarding the profound Prajñāpāramitā."
時，舍利子問善現言：「云何菩薩摩訶薩於深般若波羅蜜多所起著相？」
At that time, Śāriputra asked Subhūti: "How do bodhisattva-mahāsattvas generate attachment to characteristics regarding the profound Prajñāpāramitā?"
善現答言：「若菩薩摩訶薩於色謂空起空想著，於受、想、行、識謂空起空想著，於過去法謂過去法起過去法想著，於未來法謂未來法起未來法想著，於現在法謂現在法起現在法想著，謂菩薩乘善男子等，初發心時生如是福，亦名著相。」
Subhūti answered: "If bodhisattva-mahāsattvas, regarding form, consider it empty and generate attachment to the thought of emptiness; regarding sensation, perception, conditioning, and consciousness, consider them empty and generate attachment to the thought of emptiness; regarding past dharmas, consider them as past dharmas and generate attachment to the thought of past dharmas; regarding future dharmas, consider them as future dharmas and generate attachment to the thought of future dharmas; regarding present dharmas, consider them as present dharmas and generate attachment to the thought of present dharmas—when good men and others of the bodhisattva vehicle initially generate the bodhi mind and give rise to such merit, this is also called attachment to characteristics."
時，天帝釋問善現言：「何緣如是名為著相？」
At that time, Śakra, Lord of the Devas, asked Subhūti: "For what reason is this called attachment to characteristics?"
善現答言：「若謂此是大菩提心，若執此是初菩提心，迴向無上正等菩提，是名著相。憍尸迦！心本性空不可迴向。住菩薩乘善男子等，若作是執：我趣大乘。諸如是等皆名著相。是故菩薩摩訶薩眾欲於無上正等菩提，示現、勸導、讚勵、慶喜發趣大乘諸有情者，應隨實相示現、勸導、讚勵、慶喜。彼諸有情若能如是示現、勸導、讚勵、慶喜他有情者，於自無損亦不損他，是諸如來所應許可。憍尸迦！安住大乘善男子等，若能如是示現、勸導、讚勵、慶喜趣菩薩乘諸有情者，便能遠離一切執著。」
Subhūti answered: 'If one considers "this is the great bodhicitta," or if one grasps "this is the initial bodhicitta" and transfers it toward supreme perfect enlightenment, this is called attachment to characteristics. Kauśika! Mind is empty in its original nature and cannot be transferred. Good men and others who abide in the bodhisattva vehicle, if they make such attachments as "I am proceeding toward the Great Vehicle"—all such cases are called attachment to characteristics. Therefore, when the assembly of bodhisattva-mahāsattvas wishes to demonstrate, encourage, praise, and inspire sentient beings who aspire to supreme perfect enlightenment and embark upon the Great Vehicle, they should demonstrate, encourage, praise, and inspire in accordance with true characteristics. If those sentient beings can thus demonstrate, encourage, praise, and inspire other sentient beings, they harm neither themselves nor others—this is what all Tathāgatas should permit. Kauśika! Good men and others who abide in the Great Vehicle, if they can thus demonstrate, encourage, praise, and inspire sentient beings who aspire to the bodhisattva vehicle, will be able to distance themselves from all attachments.'
爾時，世尊讚善現曰：「善哉！善哉！汝今善能為諸菩薩說執著相，令諸菩薩覺知遠離。復有此餘微細執著當為汝說，汝應諦聽！極善作意。」
At that time, the World-Honored One praised Subhūti, saying: 'Excellent! Excellent! You have now skillfully explained attachment to characteristics for bodhisattvas, enabling bodhisattvas to awaken to and distance themselves from it. There are other subtle attachments that I shall explain to you—listen carefully and pay close attention!'
善現白言：「唯然！願說！我等樂聞。」
Subhūti said: 'Yes indeed! Please speak! We delight in hearing it.'
佛告善現：「安住大乘善男子等，欲趣無上正等菩提，於諸如來、應、正等覺，以淨信心取相憶念，隨所取相皆名執著。所以者何？諸取相者名執著故。若於過去未來現在一切如來、應、正等覺諸無漏法深生隨喜，復持如是隨喜善根，與諸有情平等共有迴向無上正等菩提，亦名執著。所以者何？諸法實性非過去非未來非現在，遠離三世。非離三世可能迴向，離三世法不可取相、不可攀緣亦無見聞覺知事故。」
The Buddha told Subhūti: 'Good men and others who abide in the Great Vehicle and wish to proceed toward supreme perfect enlightenment, when they think of all Tathāgatas, Arhats, and Perfectly Enlightened Ones with pure faithful minds and grasp characteristics in their recollection—whatever characteristics they grasp are all called attachments. Why is this so? Because all who grasp characteristics are called attached. If they deeply rejoice in all the undefiled dharmas of all Tathāgatas, Arhats, and Perfectly Enlightened Ones of the past, future, and present, and furthermore take such wholesome roots of rejoicing and share them equally with all sentient beings, transferring them toward supreme perfect enlightenment, this is also called attachment. Why is this so? The true nature of all dharmas is neither past, nor future, nor present—it is removed from the three times. Apart from the three times, transference is impossible. Dharmas removed from the three times cannot have characteristics grasped, cannot be objects of mental engagement, and have no matters of seeing, hearing, awareness, or knowing.'"
具壽善現便白佛言：「諸法實性最為甚深。」
The Venerable Subhūti then addressed the Buddha, saying: 'The true nature of all dharmas is most profound.'
佛言：「如是！本性離故。」
The Buddha said: 'So it is! Because an original nature is removed.”
善現復言：「如是般若波羅蜜多本性甚深。」
Subhūti continued: "Prajñāpāramitā such as this is profound in its original nature."
佛言：「如是！本性淨故。」
The Buddha said: "So it is! Because the original nature is pure."
善現復言：「如是般若波羅蜜多本性清淨。」
Subhūti continued: "Prajñāpāramitā such as this is pure in its original nature."
佛言：「如是！本性離故。」
The Buddha said: "So it is! Because the original nature is removed."
善現復言：「如是般若波羅蜜多皆應敬禮。」
Subhūti continued: "Prajñāpāramitā such as this should be revered by all."
佛言：「如是！以一切法本性離故。善現當知！若一切法本性遠離，即是般若波羅蜜多。所以者何？如來證覺諸法實性無造無作。」
The Buddha said: "So it is! Because all dharmas are removed in their original nature. Know this, Subhūti! If all dharmas are originally far removed, that is Prajñāpāramitā. Why is this so? The Tathāgata awakens to the true nature of all dharmas as without fabrication and without creation."
善現復言：「是故如來、應、正等覺於一切法無所證故名現等覺。」
Subhūti continued: "Therefore, all Tathāgatas, Arhats, and Perfectly Enlightened Ones are called 'Perfectly Enlightened' precisely because they realize nothing regarding all dharmas."
佛言：「如是！以一切法一性非二。善現當知！諸法一性即是無性，諸法無性即是一性，如是諸法一性、無性是本實性，此本實性即是一相，所謂無相。是故，善現！一切如來、應、正等覺於一切法無所證故名現等覺。所以者何？諸法本性唯一無二。善現當知！諸法本性即非本性，此非本性即是本性，能如是知即能遠離一切執著。」
The Buddha said: "So it is! Because all dharmas have one nature and are not two. Know this, Subhūti! The one nature of all dharmas is no-nature, and the no-nature of all dharmas is one nature. Such one nature and no-nature of all dharmas is the original true nature. This original true nature is one characteristic—namely, no characteristic. Therefore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones are called 'Perfectly Enlightened' precisely because they realize nothing regarding all dharmas. Why is this so? The original nature of all dharmas is only one, not two. Know this, Subhūti! The original nature of all dharmas is precisely not the original nature, and this not-original-nature is precisely the original nature. To know in this way is to be able to distance oneself from all attachments."
善現復言：「如是般若波羅蜜多難可覺知。」
Subhūti continued: "Prajñāpāramitā such as this is difficult to awaken to."
佛言：「如是！無知者故。」
The Buddha said: "So it is! Because there is no knower."
善現復言：「如是般若波羅蜜多不可思議。」
Subhūti continued: "Prajñāpāramitā such as this is inconceivable."
佛言：「如是！非一切心所了知故。」
The Buddha said: "So it is! Because it is not understood by any mind."
善現復言：「如是般若波羅蜜多無所造作。」
Subhūti continued: "Prajñāpāramitā such as this creates nothing."
佛言：「如是！以諸作者不可得故。」
The Buddha said: "So it is! Because no creators can be found."
爾時，具壽善現復白佛言：「世尊！云何菩薩摩訶薩應行般若波羅蜜多？」
At that time, the Venerable Subhūti again addressed the Buddha, saying: 'World-Honored One! How should bodhisattva-mahāsattvas practice Prajñāpāramitā?'
佛告善現：「諸菩薩摩訶薩若不行色，是行般若波羅蜜多；若不行受、想、行、識，是行般若波羅蜜多。復次，善現！諸菩薩摩訶薩若不行色空，是行般若波羅蜜多；若不行受、想、行、識空，是行般若波羅蜜多。復次，善現！諸菩薩摩訶薩若不行色不圓滿相，是行般若波羅蜜多；若不行受、想、行、識不圓滿相，是行般若波羅蜜多。所以者何？色不圓滿即非色，受、想、行、識不圓滿即非受、想、行、識，若不如是行，是行般若波羅蜜多。」
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas do not practice form, this is practicing Prajñāpāramitā; if they do not practice sensation, perception, formations, and consciousness, this is practicing Prajñāpāramitā. Furthermore, Subhūti! If bodhisattva-mahāsattvas do not practice the emptiness of form, this is practicing Prajñāpāramitā; if they do not practice the emptiness of sensation, perception, formations, and consciousness, this is practicing Prajñāpāramitā. Furthermore, Subhūti! If bodhisattva-mahāsattvas do not practice the incomplete characteristics of form, this is practicing Prajñāpāramitā; if they do not practice the incomplete characteristics of sensation, perception, formations, and consciousness, this is practicing Prajñāpāramitā. Why is this so? Incomplete form is not form; incomplete sensation, perception, formations, and consciousness are not sensation, perception, formations, and consciousness. If one does not practice in this way, one is practicing Prajñāpāramitā.'
爾時，善現便白佛言：「希有！世尊！甚奇！善逝！於諸著中說無著相。」
At that time, Subhūti addressed the Buddha, saying: 'Wonderful! World-Honored One! Most marvelous! Well-Gone One! Among all attachments, you speak of the characteristics of non-attachment.'
佛告善現：「諸菩薩摩訶薩若不行色無所著相，是行般若波羅蜜多；若不行受、想、行、識無所著相，是行般若波羅蜜多。善現當知！諸菩薩摩訶薩若能如是行深般若波羅蜜多，於色不生著，於受、想、行、識不生著；於預流果不生著，於一來、不還、阿羅漢果不生著；於獨覺菩提不生著；於佛無上正等菩提不生著；於薩婆若亦不生著。所以者何？無著無縛超過一切，名薩婆若。如是，善現！諸菩薩摩訶薩超一切著行深般若波羅蜜多。」
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas do not practice the characteristics of non-attachment to form, this is practicing Prajñāpāramitā; if they do not practice the characteristics of non-attachment to sensation, perception, formations, and consciousness, this is practicing Prajñāpāramitā. Know this, Subhūti! If bodhisattva-mahāsattvas can thus practice the profound Prajñāpāramitā, they generate no attachment to form, no attachment to sensation, perception, formations, and consciousness; no attachment to the fruit of stream-entry, no attachment to the fruits of once-returning, non-returning, or arhatship; no attachment to pratyekabuddha enlightenment; no attachment to the Buddha's supreme perfect enlightenment; and no attachment even to omniscience. Why is this so? Non-attachment and non-bondage, transcending everything, is called omniscience. Thus, Subhūti! Bodhisattva-mahāsattvas transcend all attachments in practicing the profound Prajñāpāramitā.”
具壽善現便白佛言：「希有！世尊！甚奇！善逝！如是般若波羅蜜多所證法性最為甚深，若說不說俱無增減。」
"The Venerable Subhūti then addressed the Buddha, saying: 'Wonderful! World-Honored One! Most marvelous! Well-Gone One! The dharma-nature realized by this Prajñāpāramitā is most profound—whether spoken of or not spoken of, it neither increases nor decreases.'
佛告善現：「如是！如是！如汝所說。譬如虛空，假使諸佛盡其壽量或讚或毀，而彼虛空無增無減，甚深法性亦復如是，若說、不說俱無增減。復次，善現！譬如幻士，於讚毀時無喜無憂、不增不減，甚深法性亦復如是，若說、不說如本無異。」
The Buddha told Subhūti: 'So it is! So it is! It is as you have said. It is like space—even if all Buddhas throughout their lifespans either praise or criticize it, that space neither increases nor decreases. The profound dharma-nature is also like this—whether spoken of or not spoken of, it neither increases nor decreases. Furthermore, Subhūti! It is like a magician who, when praised or criticized, has no joy or sorrow, no increase or decrease. The profound dharma-nature is also like this—whether spoken of or not spoken of, it remains as it originally was.'
具壽善現復白佛言：「諸菩薩摩訶薩行深般若波羅蜜多甚為難事，謂深般若波羅蜜多若修不修無增無減、無進無退。諸菩薩摩訶薩修行般若波羅蜜多，如修虛空都無所有，謂於此中無法可得而勤修學，乃至無上正等菩提常無退轉。
The Venerable Subhūti again addressed the Buddha, saying: 'For bodhisattva-mahāsattvas to practice the profound Prajñāpāramitā is an extremely difficult matter, for the profound Prajñāpāramitā, whether cultivated or not cultivated, neither increases nor decreases, neither advances nor retreats. When bodhisattva-mahāsattvas cultivate Prajñāpāramitā, it is like cultivating space—there is nothing whatsoever. That is to say, within this there are no dharmas to be obtained, yet they diligently study and practice, never retreating until achieving supreme perfect enlightenment.
「世尊！諸菩薩摩訶薩我等有情皆應敬禮，能被如是大功德鎧。所以者何？諸菩薩摩訶薩為度有情被功德鎧，譬如欲與虛空戰諍被堅固鎧。世尊！諸菩薩摩訶薩為度有情被功德鎧，如勇健者欲拔虛空置高勝處。世尊！諸菩薩摩訶薩甚為勇猛被功德鎧，為如虛空、法界、法性諸有情故，欲趣無上正等菩提。世尊！諸菩薩摩訶薩得大精進波羅蜜多，為如虛空一切法故被功德鎧。世尊！諸菩薩摩訶薩甚為希有，為如虛空諸有情類，脫如虛空生死苦故，得如虛空涅槃樂故，被功德鎧。」
'World-Honored One! We sentient beings should all pay homage to bodhisattva-mahāsattvas who are able to don such armor of great merit. Why is this so? Bodhisattva-mahāsattvas don the armor of merit to liberate sentient beings, like donning solid armor to do battle with space. World-Honored One! Bodhisattva-mahāsattvas don the armor of merit to liberate sentient beings, like brave warriors wishing to lift space and place it in a high, supreme location. World-Honored One! Bodhisattva-mahāsattvas are extremely courageous in donning the armor of merit, for the sake of sentient beings who are like space, dharma-realm, and dharma-nature, wishing to proceed toward supreme perfect enlightenment. World-Honored One! Bodhisattva-mahāsattvas attain the great vigor pāramitā and don the armor of merit for the sake of all dharmas that are like space. World-Honored One! Bodhisattva-mahāsattvas are most rare, donning the armor of merit for sentient beings who are like space, to free them from suffering of birth and death that is like space, and to enable them to attain the bliss of nirvana that is like space.'
爾時，會中有一苾芻向佛合掌白言：「世尊！我應敬禮甚深般若波羅蜜多，謂此般若波羅蜜多無法可生、無法可滅。」
At that time, a monk in the assembly joined his palms toward the Buddha and said: 'World-Honored One! I should pay homage to the profound Prajñāpāramitā, for this Prajñāpāramitā has no dharmas that can be born and no dharmas that can be extinguished.'
時，天帝釋問善現言：「若菩薩摩訶薩欲學般若波羅蜜多，當如何學？」
At that time, Śakra, Lord of the Devas, asked Subhūti: 'If bodhisattva-mahāsattvas wish to study Prajñāpāramitā, how should they study?'
善現答言：「若菩薩摩訶薩欲學般若波羅蜜多，當如虛空精勤修學。」
Subhūti answered: 'If bodhisattva-mahāsattvas wish to study Prajñāpāramitā, they should diligently study like space.'"
時，天帝釋便白佛言：「若善男子、善女人等於深般若波羅蜜多，至心聽聞、受持、讀誦、精勤修學、如理思惟、書寫、解說、廣令流布，我當守護令無損惱。」
"At that time, Śakra, Lord of the Devas, addressed the Buddha, saying: 'If good men and good women wholeheartedly listen to, uphold, recite, diligently study, properly contemplate, transcribe, explain, and widely disseminate the profound Prajñāpāramitā, I shall protect them so they suffer no harm or distress.'"
爾時，善現告帝釋言：「汝見有法可守護不？」
At that time, Subhūti said to Śakra: "Do you see any dharma that can be protected?"
天帝釋言：「不也！大德！我不見法是可守護。」
Śakra, Lord of the Devas, said: "No, Great Virtuous One! I see no dharma that can be protected."
善現告言：「若菩薩摩訶薩如深般若波羅蜜多所說而住，即為守護。若離般若波羅蜜多，人非人等欲為損惱即得其便。憍尸迦！若欲守護行深般若波羅蜜多諸菩薩者，不異有人發勤精進守護虛空。若欲守護行深般若波羅蜜多諸菩薩者，唐設劬勞都無所益。憍尸迦！於意云何？有能守護谷響等不？」
Subhūti told him: "If bodhisattva-mahāsattvas abide according to what the profound Prajñāpāramitā teaches, that itself is protection. If they depart from Prajñāpāramitā, humans and non-humans who wish to cause harm will find their opportunity. Kauśika! If one wishes to protect bodhisattvas who practice the profound Prajñāpāramitā, it would be no different from someone diligently striving to protect space. If one wishes to protect bodhisattvas who practice the profound Prajñāpāramitā, such toil is set up in vain and brings no benefit whatsoever. Kauśika! What do you think? Can anyone protect echoes and the like?"
天帝釋言：「不也！大德！」
Śakra, Lord of the Devas, said: "No, Great Virtuous One!"
善現告言：「憍尸迦！若欲守護行深般若波羅蜜多諸菩薩者亦復如是，唐設劬勞都無所益。憍尸迦！諸菩薩摩訶薩行深般若波羅蜜多，雖知諸法皆如響等，而不觀見亦不顯示，以一切法都無所有、不可得故。若菩薩摩訶薩能如是住，是行般若波羅蜜多。」
Subhūti told him: "Kauśika! If one wishes to protect bodhisattvas who practice the profound Prajñāpāramitā, it is just the same—such toil is set up in vain and brings no benefit whatsoever. Kauśika! Although bodhisattva-mahāsattvas who practice the profound Prajñāpāramitā know that all dharmas are like echoes and so forth, they neither observe nor manifest this, because all dharmas are completely nonexistent and unobtainable. If bodhisattva-mahāsattvas can abide in this way, this is practicing Prajñāpāramitā."
爾時，世尊威神力故，令此三千大千世界四大天王及天帝釋、大梵王等一切天眾來詣佛所，頂禮雙足，却住一面。以佛神力，於十方界各見千佛宣說般若波羅蜜多，義品名字皆同於此，請說般若波羅蜜多苾芻眾首皆名善現，問難般若波羅蜜多諸天眾首皆名帝釋。
At that time, through the Buddha's spiritual power, the Four Great Heavenly Kings, Śakra Lord of the Devas, the Great Brahmā King, and all the celestial hosts throughout this trichiliocosm came to where the Buddha was, bowed their heads to his feet, and stood to one side. Through the Buddha's spiritual power, they saw in each of the ten directions a thousand Buddhas proclaiming Prajñāpāramitā—the meanings, chapters, and names were all identical to this one. The leaders of the monk assemblies requesting the teaching of Prajñāpāramitā were all named Subhūti, and the leaders of the celestial assemblies questioning about Prajñāpāramitā were all named Śakra.
爾時，世尊告善現曰：「慈氏菩薩當證無上正等覺時即以此名，亦於此處宣說般若波羅蜜多。此賢劫中當來諸佛即以此名，亦於此處宣說般若波羅蜜多。」
At that time, the World-Honored One told Subhūti: "When Maitreya Bodhisattva attains supreme perfect enlightenment, he will use this very name and also proclaim Prajñāpāramitā in this very place. Throughout this Fortunate Kalpa, all the future Buddhas will use this very name and also proclaim Prajñāpāramitā in this very place."