第四分譬喻品第十四
爾時，具壽善現復白佛言：「世尊！甚深般若波羅蜜多實為大事現世間不？」
"At that time, the Venerable Subhūti again addressed the Buddha, saying: 'World-Honored One! Does the profound Prajñāpāramitā truly appear in the world for great matters?'
佛告善現：「如是！如是！甚深般若波羅蜜多實為大事出現世間。所以者何？甚深般若波羅蜜多實能成辦一切智智，實能成辦諸獨覺地，實能成辦諸聲聞地。善現當知！如剎帝利灌頂大王，威德自在降伏一切，以諸國事付囑大臣，端拱無為安隱快樂，諸佛亦爾，為大法王，威德自在降伏一切，以諸佛法、若獨覺法、若聲聞法，悉皆付囑甚深般若波羅蜜多普令成辦。是故，善現！甚深般若波羅蜜多實為大事出現世間。
The Buddha told Subhūti: 'So it is! So it is! The profound Prajñāpāramitā truly appears in the world for great matters. Why is this so? The profound Prajñāpāramitā truly accomplishes all-knowing wisdom, truly accomplishes the grounds of pratyekabuddhas, and truly accomplishes the grounds of śrāvakas. You should know, Subhūti! Just as a kṣatriya king who has received the royal consecration, having majestic virtue and being sovereign, subdues all and entrusts the affairs of state to his ministers, sitting upright without action in peace and happiness—the Buddhas are likewise, being great dharma kings with majestic virtue and sovereignty who subdue all, entrusting all Buddha-dharmas, pratyekabuddha-dharmas, and śrāvaka-dharmas entirely to the profound Prajñāpāramitā to accomplish universally. Therefore, Subhūti! The profound Prajñāpāramitā truly appears in the world for great matters.
「善現當知！甚深般若波羅蜜多不為攝受、執著色故出現世間，不為攝受、執著受、想、行、識故出現世間；不為攝受、執著預流果故出現世間，不為攝受、執著一來、不還、阿羅漢果故出現世間；不為攝受、執著獨覺菩提故出現世間，亦不為攝受、執著一切智智故出現世間。」
'You should know, Subhūti! The profound Prajñāpāramitā does not appear in the world for the sake of grasping or clinging to form, does not appear in the world for the sake of grasping or clinging to sensation, perception, mental formations, or consciousness; it does not appear in the world for the sake of grasping or clinging to the stream-enterer fruit, does not appear in the world for the sake of grasping or clinging to the once-returner, non-returner, or arhat fruits; it does not appear in the world for the sake of grasping or clinging to pratyekabuddha enlightenment, nor does it appear in the world for the sake of grasping or clinging to all-knowing wisdom.'
具壽善現即白佛言：「云何如是甚深般若波羅蜜多亦不為攝受、執著一切智智故出現世間？」
The Venerable Subhūti immediately addressed the Buddha: 'How is it that the profound Prajñāpāramitā does not appear in the world for the sake of grasping or clinging to all-knowing wisdom?'
佛告善現：「於意云何？汝頗見有阿羅漢果可攝受、執著不？」
The Buddha told Subhūti: 'What do you think? Do you see any arhat fruit that can be grasped or clung to?'
善現答言：「不也！世尊！我不見有阿羅漢果可於其中攝受、執著。」
Subhūti replied: 'No, World-Honored One! I do not see any arhat fruit that can be grasped or clung to.'
佛告善現：「善哉！善哉！我亦不見有如來法可於其中攝受、執著。是故，善現！甚深般若波羅蜜多亦不為攝受、執著一切智智故出現世間。」
The Buddha told Subhūti: 'Excellent! Excellent! I also do not see any Tathāgata-dharma that can be grasped or clung to. Therefore, Subhūti! The profound Prajñāpāramitā does not appear in the world for the sake of grasping or clinging to all-knowing wisdom.'
具壽善現復白佛言：「若甚深般若波羅蜜多亦不為攝受、執著一切智智故出現世間者，新學大乘諸菩薩眾，聞如是說心便驚怖不能信受。若因圓滿，曾於過去無量佛所發弘誓願，長夜積集殊勝善根，諸菩薩眾聞如是說乃能信受。」
The Venerable Subhūti again addressed the Buddha: 'If the profound Prajñāpāramitā does not appear in the world for the sake of grasping or clinging to all-knowing wisdom, then new students of the Great Vehicle among the bodhisattvas, hearing such teaching, will become frightened and unable to believe and accept it. Only bodhisattvas with perfect causes, who have made great vows before countless Buddhas in the past and have accumulated excellent roots of virtue throughout the long night, will be able to believe and accept such teaching when they hear it.'
佛告善現：「如是！如是！如汝所說。由此因緣，甚深般若波羅蜜多不應輒為新學大乘諸菩薩說。」
The Buddha told Subhūti: 'So it is! So it is! As you have said. For this reason, the profound Prajñāpāramitā should not be carelessly taught to new students of the Great Vehicle among the bodhisattvas.'
爾時，欲界、色界天子俱白佛言：「如是般若波羅蜜多最為甚深，難見難覺，極難信解。若諸有情，曾於過去無量佛所發弘誓願，多種善根，事多善友，乃能信解甚深般若波羅蜜多。假使三千大千世界諸有情類，一切皆成隨信行等，彼有情類若經一劫若一劫餘修自地行，不如有人一日於此甚深般若波羅蜜多忍樂思惟稱量觀察，所獲功德勝彼無量。」
At that time, the gods of the desire realm and form realm together addressed the Buddha: 'Such Prajñāpāramitā is most profound, difficult to see and difficult to awaken to, extremely difficult to believe and understand. Only those sentient beings who have made great vows before countless Buddhas in the past, cultivated many kinds of virtuous roots, and served many good friends can believe and understand the profound Prajñāpāramitā. Even if all sentient beings in the three-thousand great thousand worlds were to become those who follow through faith and practice their respective grounds for one eon or more than one eon, this would not compare to someone who for one day patiently delights in contemplating, weighing, and observing this profound Prajñāpāramitā—the merit obtained would surpass theirs immeasurably.'
爾時，佛告諸天子言：「如是！如是！如汝所說。天子當知！若善男子、善女人等聞深般若波羅蜜多，疾得涅槃，勝前所說隨信行等若經一劫若一劫餘修自地行，況忍樂等！」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said. You should know, gods! If good men and good women hear the profound Prajñāpāramitā, they quickly attain nirvana, surpassing the aforementioned followers through faith who practice their respective grounds for one eon or more than one eon, how much more those who patiently delight in it!'
時，諸天子聞佛所說，歡喜踊躍頂禮世尊，右遶三匝，辭佛還宮，去會未遠忽然不現，隨所屬界各住本宮，勸進諸天修殊勝行。
At that time, the gods, having heard what the Buddha said, were joyful and exuberant, prostrated to the World-Honored One, circumambulated him three times to the right, took leave of the Buddha and returned to their palaces. Not far from the assembly they suddenly disappeared, each returning to their respective realms and dwelling in their original palaces, encouraging the gods to cultivate excellent practices."
爾時，善現復白佛言：「若菩薩摩訶薩聞深般若波羅蜜多能生信解，不沈、不沒、不迷、不悶，無惑、無疑、無取、無執，歡喜聽受、恭敬供養，從何處沒來生此間？」
At that time, Subhūti again addressed the Buddha, saying: 'If bodhisattva-mahāsattvas, upon hearing the profound Prajñāpāramitā, can generate faith and understanding, without sinking, without drowning, without confusion, without dejection, without doubt, without uncertainty, without grasping, without clinging, joyfully listening and receiving it, respectfully making offerings—from where did they pass away to be born here?'
佛告善現：「若菩薩摩訶薩聞深般若波羅蜜多能生信解，不沈、不沒、不迷、不悶，無惑、無疑、無取、無執，歡喜聽受、恭敬供養，樂見、樂聞、受持、讀誦，常不遠離甚深般若波羅蜜多及彼相應殊勝作意，愛樂隨逐能說法者。如犢隨母未嘗暫離，乃至未得甚深般若波羅蜜多所有義趣究竟通利能為他說，終不遠離甚深般若波羅蜜多及說法師經須臾頃，是菩薩摩訶薩從人中沒來生此間，乘宿勝因能成是事。」
The Buddha told Subhūti: 'If bodhisattva-mahāsattvas, upon hearing the profound Prajñāpāramitā, can generate faith and understanding, without sinking, without drowning, without confusion, without dejection, without doubt, without uncertainty, without grasping, without clinging, joyfully listening and receiving it, respectfully making offerings, delighting in seeing and hearing it, upholding and reciting it, never departing from the profound Prajñāpāramitā and the corresponding excellent mental application, lovingly following those who can expound the Dharma like a calf following its mother, never parting even momentarily, until they fully comprehend the meaning of the profound Prajñāpāramitā and can expound it for others—they never depart from the profound Prajñāpāramitā and the Dharma teachers even for an instant. Such bodhisattva-mahāsattvas passed away from the human realm to be born here, riding on their previous excellent causes to accomplish this.
具壽善現復白佛言：「頗有成就如是功德諸菩薩摩訶薩，供養承事他方佛已，從彼處沒來生此耶？」
The Venerable Subhūti again addressed the Buddha: 'Are there bodhisattva-mahāsattvas who have achieved such merit by making offerings and serving Buddhas in other directions, then passing away from there to be born here?'
佛告善現：「有菩薩摩訶薩供養承事他方佛已，從彼處沒來生此間，成就如是殊勝功德。所以者何？是菩薩摩訶薩先從他方無量佛所，聞深般若波羅蜜多能生信解，恭敬供養、書寫、受持，請問其中甚深義趣，修習、思惟、廣為他說，從彼處沒來生此間，乘昔善根能辦是事。
The Buddha told Subhūti: 'There are bodhisattva-mahāsattvas who, after making offerings and serving Buddhas in other directions, passed away from there to be born here, achieving such excellent merit. Why is this so? These bodhisattva-mahāsattvas previously heard the profound Prajñāpāramitā from countless Buddhas in other directions and could generate faith and understanding, respectfully making offerings, copying and upholding it, inquiring about its profound meaning, practicing and contemplating it, expounding it widely for others. They passed away from there to be born here, riding on their past virtuous roots to accomplish this.
「復次，善現！有菩薩摩訶薩從覩史多天眾同分沒來生人中，彼亦成就如是功德。所以者何？是菩薩摩訶薩先世已於覩史多天慈氏菩薩摩訶薩所，聞深般若波羅蜜多能生信解、恭敬供養，請問其中甚深義趣，修習、思惟、廣為他說，從彼處沒來生此間，乘昔善根能辦是事。
'Furthermore, Subhūti! There are bodhisattva-mahāsattvas who passed away from the Tuṣita Heaven assembly to be born among humans, and they also achieve such merit. Why is this so? These bodhisattva-mahāsattvas in their previous lives already heard the profound Prajñāpāramitā from the bodhisattva-mahāsattva Maitreya in Tuṣita Heaven and could generate faith and understanding, respectfully making offerings, inquiring about its profound meaning, practicing and contemplating it, expounding it widely for others. They passed away from there to be born here, riding on their past virtuous roots to accomplish this.
「復次，善現！有菩薩乘善男子等，雖於前世得聞般若波羅蜜多，而不請問甚深義趣，今生人中，聞說如是甚深般若波羅蜜多，其心迷悶、疑惑、沈沒，或生異解難可開悟。所以者何？不了義者心多迷悶、疑惑、沈沒。
'Furthermore, Subhūti! There are good sons of the bodhisattva vehicle who, although they heard Prajñāpāramitā in their previous lives, did not inquire about its profound meaning. Now born among humans, when they hear such profound Prajñāpāramitā expounded, their minds become confused and dejected, doubtful and sunken, or they generate different understandings that are difficult to enlighten. Why is this so? Those who do not understand the meaning often have minds that are confused and dejected, doubtful and sunken.
「復次，善現！有菩薩乘善男子等，雖於前世得聞般若波羅蜜多，亦曾請問甚深義趣或經一日、二日、三日、四日、五日，而不精進如說修行。今生人中，聞說如是甚深般若波羅蜜多，雖經少時其心堅固無能壞者，若離所聞甚深般若波羅蜜多及說法師請問深義，尋便退失心生猶豫。所以者何？此菩薩乘善男子等，雖於前世得聞般若波羅蜜多，亦能請問甚深義趣，而不精進如說修行，故於今生於深般若波羅蜜多，或時樂聞或時不樂，或時堅固或時退失，其心輕動進退非恒，如堵羅綿隨風飄轉。當知如是住菩薩乘善男子等新學大乘，雖有信心而不堅淨，於深般若波羅蜜多不能長時信樂，隨轉彼於二地或隨墮一，所謂聲聞及獨覺地。
'Furthermore, Subhūti! There are good sons of the bodhisattva vehicle who, although they heard Prajñāpāramitā in their previous lives and even inquired about its profound meaning for one, two, three, four, or five days, did not diligently practice according to the teachings. Now born among humans, when they hear such profound Prajñāpāramitā expounded, although their minds remain firm for a short time with none able to destroy them, if they separate from hearing the profound Prajñāpāramitā and from inquiring about profound meanings from Dharma teachers, they immediately retreat and lose it, with doubt arising in their minds. Why is this so? Although these good sons of the bodhisattva vehicle heard Prajñāpāramitā in their previous lives and could inquire about its profound meaning, they did not diligently practice according to the teachings. Therefore, in this life regarding the profound Prajñāpāramitā, sometimes they delight in hearing it and sometimes not, sometimes they are firm and sometimes they retreat—their minds are fickle, advancing and retreating inconsistently, like cotton blown about by the wind. You should know that such good sons dwelling in the bodhisattva vehicle are new students of the Mahāyāna who, although having faith, are not firm and pure. They cannot maintain long-term faith and delight in the profound Prajñāpāramitā, and they may fall into one of the two grounds—namely, the śrāvaka and pratyekabuddha grounds.
「善現當知！如泛大海所乘船破，其中諸人若不取木器物、浮囊、板片、死屍為依附者，定知溺死不至彼岸。若能取木器物、浮囊、板片、死屍為所依附，當知是類終不沒死，得至安隱大海彼岸，無損無害受諸快樂。住菩薩乘善男子等亦復如是，有於大乘雖成少分信敬愛樂，而不攝受甚深般若波羅蜜多為所依附。當知彼類中道退沒，不能證得一切智智，謂墮聲聞或獨覺地。若於大乘有信、有忍、有樂、有欲、有精進、有勝解、有不放逸、有勝意樂、有捨、有敬、有欣、有喜、有清淨心、有於無上正等菩提不捨善軛，復能攝受甚深般若波羅蜜多為所依附。當知此類終不中道退入聲聞或獨覺地，定證無上正等菩提，能盡未來利樂一切。
'You should know, Subhūti! Like people on a great ocean whose ship breaks apart—if they do not take hold of wooden objects, floating bags, planks, or corpses for support, they will certainly drown and not reach the other shore. If they can take hold of wooden objects, floating bags, planks, or corpses for support, you should know such people will never drown to death but will reach the peaceful other shore of the great ocean, without harm or injury, experiencing all kinds of happiness. Good sons dwelling in the bodhisattva vehicle are likewise—some, although having some faith, respect, and love for the Mahāyāna, do not embrace the profound Prajñāpāramitā as their support. You should know such people will retreat and sink midway, unable to realize all-knowing wisdom, falling into the śrāvaka or pratyekabuddha grounds. If they have faith in the Mahāyāna, have patience, delight, aspiration, diligence, conviction, non-negligence, excellent intention, renunciation, respect, joy, happiness, pure mind, and do not abandon the good yoke of unsurpassed perfect enlightenment, and can also embrace the profound Prajñāpāramitā as their support, you should know such people will never retreat midway into the śrāvaka or pratyekabuddha grounds but will definitely realize unsurpassed perfect enlightenment, able to benefit and bring happiness to all throughout the future.
「復次，善現！如有男子或諸女人，執持坏瓶詣河取水，若池、若井、若泉、若渠，當知此瓶不久爛壞。何以故？是瓶未熟，不堪盛水，終歸地故。如是，善現！有菩薩乘善男子等，雖於大乘有信、有忍、有樂、有欲、有精進、有勝解、有不放逸、有勝意樂、有捨、有敬、有欣、有喜、有清淨心、有於無上正等菩提不捨善軛，而不攝受甚深般若波羅蜜多方便善巧，當知彼類中道退沒，不能證得一切智智，謂墮聲聞或獨覺地。
'Furthermore, Subhūti! Like a man or woman who takes an unfired pot to fetch water from a river, pond, well, spring, or canal—you should know this pot will soon decay and break. Why is this so? Because the pot is uncooked, cannot hold water, and will ultimately return to earth. Likewise, Subhūti! There are good sons of the bodhisattva vehicle who, although having faith in the Mahāyāna, patience, delight, aspiration, diligence, conviction, non-negligence, excellent intention, renunciation, respect, joy, happiness, pure mind, and not abandoning the good yoke of unsurpassed perfect enlightenment, do not embrace the skillful means of the profound Prajñāpāramitā. You should know such people will retreat and sink midway, unable to realize all-knowing wisdom, falling into the śrāvaka or pratyekabuddha grounds.
「復次，善現！如有男子或諸女人，持燒熟瓶詣河取水，若池、若井、若泉、若渠，當知此瓶終不爛壞。何以故？是瓶善熟，堪任盛水，極堅牢故。如是，善現！有菩薩乘善男子等，若於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，復能攝受甚深般若波羅蜜多方便善巧，當知此類終不中道退入聲聞或獨覺地，定證無上正等菩提，能盡未來利樂一切。
'Furthermore, Subhūti! Like a man or woman who takes a well-fired pot to fetch water from a river, pond, well, spring, or canal—you should know this pot will never decay or break. Why is this so? Because the pot is well-fired, capable of holding water, and extremely sturdy. Likewise, Subhūti! There are good sons of the bodhisattva vehicle who have faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, and can also embrace the skillful means of the profound Prajñāpāramitā. You should know such people will never retreat midway into the śrāvaka or pratyekabuddha grounds but will definitely realize unsurpassed perfect enlightenment, able to benefit and bring happiness to all throughout the future.
「復次，善現！如有商人無善巧智，船在海岸未固修營，即持財物安置其上，牽入水中速便進發，當知是船中道壞沒，人船財物各散異處，如是商人無善巧智，喪失身命及諸財寶。如是，善現！有菩薩乘善男子等，雖於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，而不攝受甚深般若波羅蜜多方便善巧，當知彼類中道退沒，不能證得一切智智，謂墮聲聞或獨覺地。
'Furthermore, Subhūti! Like a merchant without skillful wisdom who, before properly repairing his ship on the seashore, immediately places his goods on it and drags it into the water to quickly set sail—you should know this ship will break apart and sink midway, with people, ship, and goods scattered in different places. Such a merchant without skillful wisdom loses both his life and all his treasures. Likewise, Subhūti! There are good sons of the bodhisattva vehicle who, although having faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, do not embrace the skillful means of the profound Prajñāpāramitā. You should know such people will retreat and sink midway, unable to realize all-knowing wisdom, falling into the śrāvaka or pratyekabuddha grounds.
「復次，善現！如有商人有善巧智，先在海岸固修船已，方牽入水知無穿穴，後持財物置上而去，當知是船必不壞沒，人物安隱達所至處。如是，善現！有菩薩乘善男子等，若於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，復能攝受甚深般若波羅蜜多方便善巧，當知此類終不中道退入聲聞或獨覺地，定證無上正等菩提，能盡未來利樂一切。何以故？若菩薩乘善男子等，能於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，復能攝受甚深般若波羅蜜多方便善巧，中間法爾不墮聲聞及獨覺地，必證無上正等菩提，與諸有情常作饒益。
'Furthermore, Subhūti! Like a merchant with skillful wisdom who first solidly repairs his ship on the seashore, then drags it into the water knowing it has no leaks, afterward placing his goods on it and departing—you should know this ship will certainly not break apart or sink, and people and goods will safely reach their destination. Likewise, Subhūti! There are good sons of the bodhisattva vehicle who have faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, and can also embrace the skillful means of the profound Prajñāpāramitā. You should know such people will never retreat midway into the śrāvaka or pratyekabuddha grounds but will definitely realize unsurpassed perfect enlightenment, able to benefit and bring happiness to all throughout the future. Why is this so? If good sons of the bodhisattva vehicle can have faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, and can also embrace the skillful means of the profound Prajñāpāramitā, naturally they will not fall into the śrāvaka and pratyekabuddha grounds but will necessarily realize unsurpassed perfect enlightenment, constantly benefiting all sentient beings.
「復次，善現！譬如有人年百二十，老耄衰朽復加眾病，所謂風病、熱病、痰病或三雜病。於意云何？是老病人頗從床座自能起不？」
'Furthermore, Subhūti! Suppose there is a person one hundred and twenty years old, decrepit and aged, additionally afflicted with various diseases—wind disease, heat disease, phlegm disease, or a combination of all three. What do you think? Can this old, sick person rise from his bed by himself?'
善現對曰：「不也！世尊！」
Subhūti replied: 'No, World-Honored One!'
佛告善現：「是人設有扶令起立，亦無力行一俱盧舍、或二、或三。何以故？極老病故。如是，善現！有菩薩乘善男子等，設於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，若不攝受甚深般若波羅蜜多方便善巧，當知彼類不證無上正等菩提，退墮聲聞或獨覺地。何以故？遠離般若波羅蜜多方便善巧，法應爾故。
The Buddha told Subhūti: 'Even if someone helps this person to stand up, he would have no strength to walk one krośa, or two, or three. Why is this so? Because he is extremely old and sick. Likewise, Subhūti! There are good sons of the bodhisattva vehicle who, even if they have faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, if they do not embrace the skillful means of the profound Prajñāpāramitā, you should know such people will not realize unsurpassed perfect enlightenment but will retreat and fall into the śrāvaka or pratyekabuddha grounds. Why is this so? Because they are far from the skillful means of Prajñāpāramitā, it is naturally so.
「復次，善現！譬如有人年百二十，老耄衰朽復加眾病，謂風、熱、痰或三雜病，是老病人欲從床座起往他處而自不能。有二健人各扶一腋，徐策令起而告之言：『莫有所難，隨意欲往，我等兩人終不相棄，必達所趣安隱無損。』如是，善現！有菩薩乘善男子等，若於大乘有信、有忍，廣說乃至有於無上正等菩提不捨善軛，復能攝受甚深般若波羅蜜多方便善巧，當知此類終不中道退墮聲聞或獨覺地，定證無上正等菩提，轉妙法輪度有情眾。」
'Furthermore, Subhūti! Suppose there is a person one hundred and twenty years old, decrepit and aged, additionally afflicted with various diseases—wind, heat, phlegm, or a combination of all three. This old, sick person wants to rise from his bed and go elsewhere but cannot do so himself. Two healthy people each support him under one arm, gently helping him to rise and telling him: "Have no difficulty—go wherever you wish. We two will never abandon you and will definitely help you reach your destination safely without harm." Likewise, Subhūti! There are good sons of the bodhisattva vehicle who have faith in the Mahāyāna, patience, and so forth up to not abandoning the good yoke of unsurpassed perfect enlightenment, and can also embrace the skillful means of the profound Prajñāpāramitā. You should know such people will never retreat midway and fall into the śrāvaka or pratyekabuddha grounds but will definitely realize unsurpassed perfect enlightenment, turn the wonderful Dharma wheel, and liberate sentient beings.'