第四分迅速品第二十五之一
爾時，具壽善現便白佛言：「世尊！若菩薩摩訶薩為盡故學，是學一切智智不？若菩薩摩訶薩為不生故學，是學一切智智不？若菩薩摩訶薩為滅故學，是學一切智智不？若菩薩摩訶薩為不起故學，是學一切智智不？若菩薩摩訶薩為非有故學，是學一切智智不？若菩薩摩訶薩為遠離故學，是學一切智智不？若菩薩摩訶薩為離染故學，是學一切智智不？若菩薩摩訶薩為虛空故學，是學一切智智不？若菩薩摩訶薩為法界故學，是學一切智智不？若菩薩摩訶薩為涅槃故學，是學一切智智不？」
At that time, the Venerable Subhūti said to the Buddha, “World‑Honored One, if a bodhisattva‑mahāsattva studies for the sake of ‘exhaustion’ [of phenomena], is that studying the knowledge of all aspects? If a bodhisattva‑mahāsattva studies for the sake of non‑arising, is that studying the knowledge of all aspects? If he studies for the sake of extinction, for the sake of non‑arising [of thoughts], for the sake of non‑existence, for the sake of detachment, for the sake of freedom from defilement, for the sake of space, for the sake of the dharma‑realm, or for the sake of nirvāṇa—are these studying the knowledge of all aspects?”
佛告善現：「若菩薩摩訶薩如是學時，非學一切智智。」
The Buddha told Subhūti, “If a bodhisattva‑mahāsattva studies in such ways, he is not studying the knowledge of all aspects.”
具壽善現復白佛言：「何緣菩薩摩訶薩如是學時，非學一切智智？」
The Venerable Subhūti again said to the Buddha, “For what reason is it that when a bodhisattva‑mahāsattva studies in such ways, he is not studying the knowledge of all aspects?”
佛告善現：「於意云何？佛證真如極圓滿故，說名如來、應、正等覺，如是真如可說為盡，乃至可說為涅槃不？」
The Buddha told Subhūti, “What do you think? Because the Buddha has perfectly realized suchness, he is called the Tathāgata, Arhat, Perfectly Enlightened One. Now, can that suchness be said to be ‘exhaustion,’ or even be said to be ‘nirvāṇa’?”
善現對曰：「不也！世尊！所以者何？真如離相不可說盡，乃至不可說為涅槃。」
Subhūti replied, “No, World‑Honored One. Why? Because suchness is free of characteristics; it cannot be said to be exhaustion, nor can it be said to be nirvāṇa.”
佛告善現：「是故菩薩摩訶薩如是學時，非學一切智智。善現當知！若菩薩摩訶薩不為盡故學，是學一切智智，乃至不為涅槃故學，是學一切智智。所以者何？佛證真如極圓滿故，說名如來、應、正等覺，爾時證得一切智智真如非盡乃至涅槃。是故菩薩摩訶薩如是學時，是學一切智智。
The Buddha told Subhūti, “Therefore, when a bodhisattva‑mahāsattva studies in those ways, he is not studying the knowledge of all aspects. Subhūti, you should know: if a bodhisattva‑mahāsattva does not study for the sake of ‘exhaustion,’ then he is studying the knowledge of all aspects; and so too, if he does not study for the sake of nirvāṇa, he is studying the knowledge of all aspects. Why? Because when the Buddha has perfectly realized suchness, he is called the Tathāgata, Arhat, Perfectly Enlightened One; at that time, having realized the suchness of the knowledge of all aspects, it is not [described as] exhaustion or as nirvāṇa. Therefore, when a bodhisattva‑mahāsattva studies in this way, he is studying the knowledge of all aspects.
「善現當知！若菩薩摩訶薩如是學時，是學般若波羅蜜多方便善巧，是學佛地，是學十力、四無所畏、四無礙解、大慈、大悲、大喜、大捨、十八佛不共法及餘無量無邊佛法，即為已學一切智智。
“Subhūti, you should know: when a bodhisattva‑mahāsattva studies in this way, he is studying the skillful upāya of the Prajñā‑pāramitā; he is studying the Buddha‑ground; he is studying the Ten Powers, the Four Fearlessnesses, the Four Unobstructed Knowledges, great loving‑kindness, great compassion, great joy, great equanimity, the Eighteen Unshared Qualities of a Buddha, and the other immeasurable and boundless Buddha‑dharmas—thereby already studying the knowledge of all aspects.”
「善現當知！若菩薩摩訶薩如是學時，至一切學究竟彼岸。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they reach the far shore of all trainings.
「善現當知！若菩薩摩訶薩如是學時，一切天、魔及諸外道皆不能伏。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, neither devas, Māras, nor followers of outside paths can subdue them.
「善現當知！若菩薩摩訶薩如是學時，速得菩薩不退法性。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they swiftly obtain the bodhisattva’s irreversible dharma‑nature.
「善現當知！若菩薩摩訶薩如是學時，速住菩薩不退轉地。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they swiftly abide on the irreversible ground of the bodhisattva.
「善現當知！若菩薩摩訶薩如是學時，速當安坐妙菩提座。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they will soon be seated upon the wondrous seat of enlightenment.
「善現當知！若菩薩摩訶薩如是學時，行自祖父如來行處。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they walk in the tracks trodden by their forefathers, the Tathāgatas.
「善現當知！若菩薩摩訶薩如是學時，即為已學與諸有情為依護法，是學大慈、大悲性故。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they have learned to be a refuge and protector for all beings; thus they study the nature of great loving‑kindness and great compassion.
「善現當知！若菩薩摩訶薩如是學時，是學三轉、十二行相無上法輪。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study the unsurpassed turning of the Dharma‑wheel in its three turnings and twelve aspects.
「善現當知！若菩薩摩訶薩如是學時，是學安處百千俱胝諸有情界，令住涅槃畢竟安樂。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study how to bring to rest and establish countless hundreds of thousands of koṭis of realms of beings, causing them to abide in the ultimate peace of nirvāṇa.
「善現當知！若菩薩摩訶薩如是學時，是學不斷如來種姓。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study the unbroken continuation of the Tathāgata lineage.
「善現當知！若菩薩摩訶薩如是學時，是學諸佛開甘露門。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study the Buddhas’ opening of the gate of ambrosia.
「善現當知！若菩薩摩訶薩如是學時，是學安立無量無數無邊有情住三乘法。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study how to establish measureless, numberless, boundless beings in the Dharma of the three vehicles.
「善現當知！若菩薩摩訶薩如是學時，是學示現一切有情究竟寂滅真無為界，是為修學一切智智。
“Subhūti, you should know: when bodhisattva‑mahāsattvas study in this way, they study how to reveal to all beings the ultimately quiescent, truly unconditioned realm. This is to cultivate the knowledge of all aspects.
「善現當知！如是學者，下劣有情所不能學。所以者何？如是學者，欲善拔濟一切有情生死大苦，欲善安立一切有情廣大勝事，欲與有情同受畢竟利益安樂，欲與有情同證無上正等菩提，欲與有情同學自利利他妙行，如太虛空無斷無盡。
“Subhūti, you should know: such study is not something inferior beings can undertake. Why? Because those who study in this way wish skillfully to rescue all beings from the great suffering of birth and death, to skillfully establish in all beings vast and supreme benefits, to share with beings the final benefit and peace, to realize unsurpassed perfect enlightenment together with beings, and to learn, together with beings, the wondrous practices that benefit self and others—endless and inexhaustible like the great empty space.
「復次，善現！若菩薩摩訶薩如是學時，決定不墮一切地獄、傍生、鬼界、阿素洛中，決定不生邊地達絮蔑戾車中，決定不生旃荼羅家、補羯娑家及餘種種貧窮、下賤、不律儀家，決定不生種種工巧、妓樂、商賈、雜穢之家。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they definitely do not fall into any of the destinies of hell‑beings, animals, or ghosts, nor among the asuras; they definitely are not born in remote borderlands of the mlecchas; they definitely are not born in Caṇḍāla or Pulkasa families, nor in other various households of poverty, low status, or misconduct; and they definitely are not born into households of various crafts, of entertainment, of trade, or of mixed impurity.”
「復次，善現！若菩薩摩訶薩如是學時，隨所生處終不盲聾、瘖瘂、攣躄、根支殘缺、背僂、癲癎、癰疽、疥癩、痔漏、惡瘡，不長不短亦不黧黑，及無種種穢惡瘡病。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, wherever they are born they will never be blind or deaf, mute or speech‑impaired, crippled or lame, with damaged faculties or missing limbs, hunchbacked, epileptic, afflicted with carbuncles, scabies, leprosy, fistulas, or foul ulcers; they will be neither too tall nor too short, nor dark‑complexioned, and they will be free from all manner of filthy and malignant sores.
「復次，善現！若菩薩摩訶薩如是學時，生生常得眷屬圓滿、諸根圓滿、支體圓滿，音聲清亮、形貌端嚴，言詞威肅眾人愛敬。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, life after life they always obtain completeness of retinue, completeness of faculties, and completeness of body. Their voice is clear and bright, their appearance dignified and handsome, and their words carry authority, winning people’s love and respect.
「復次，善現！若菩薩摩訶薩如是學時，所生之處離害生命，離不與取，離欲邪行，離虛誑語，離麁惡語，離離間語，離雜穢語，亦離貪欲、瞋恚、邪見，終不攝受虛妄邪法，不以邪法而自活命，亦不攝受破戒、惡見、謗法有情以為親友。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, wherever they are born they refrain from taking life, from taking what is not given, from sexual misconduct, from false speech, from harsh speech, from divisive speech, and from frivolous, impure speech. They also refrain from covetousness, ill will, and wrong views. They never adopt false and deviant doctrines, do not make a livelihood by means of deviant dharmas, and do not take as intimates those beings who break precepts, hold wrong views, or slander the Dharma.
「復次，善現！若菩薩摩訶薩如是學時，終不生於耽樂少慧長壽天處。所以者何？是菩薩摩訶薩成就方便善巧勢力，由此方便善巧勢力，雖能數入靜慮、無量及無色定，而不隨彼勢力受生。甚深般若波羅蜜多所攝受故，成就如是方便善巧，於諸定中雖常獲得入出自在，而不隨彼諸定勢力生長壽天，廢修菩薩摩訶薩行。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they are never born among the long‑lived gods who are given over to pleasures and have little wisdom. Why is that? Because these bodhisattva‑mahāsattvas have accomplished the power of skillful means. By this power of skillful means, although they can repeatedly enter the absorptions of dhyāna, the immeasurable states, and the formless concentrations, they do not follow the force of those states to take birth there. Because they are sustained by the profound Prajñā‑pāramitā, they accomplish such skillful means that, though they constantly have mastery of entering and emerging from the concentrations, they do not, by the force of those concentrations, take birth among the long‑lived gods and thereby neglect the bodhisattva‑mahāsattva practices.
「復次，善現！若菩薩摩訶薩如是學時，得清淨力、清淨無畏、清淨佛法。」
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they obtain the power of purity, the fearlessness of purity, and the pure Buddha‑Dharma.”
具壽善現便白佛言：「若一切法本性清淨，云何菩薩摩訶薩眾如是學時，復能證得清淨諸力、清淨無畏、清淨佛法？」
The Venerable Subhūti then said to the Buddha, “If all dharmas are pure by nature, how is it that when the bodhisattva‑mahāsattvas study in this way, they are still said to realize the powers of purity, the fearlessness of purity, and the pure Buddha‑Dharma?”
佛告善現：「如是！如是！如汝所說。諸法本來自性清淨。是菩薩摩訶薩於一切法本性淨中，精勤修學甚深般若波羅蜜多方便善巧，如實通達心不沈沒亦無滯礙，遠離一切煩惱染著。故說菩薩如是學時，於一切法復得清淨，由此因緣得清淨力、清淨無畏、清淨佛法。
The Buddha told Subhūti, “So it is, so it is, as you have said: all dharmas are originally pure in their own nature. Within the natural purity of all dharmas, these bodhisattva‑mahāsattvas diligently cultivate the profound Prajñā‑pāramitā with skillful means. They truly comprehend it so that their minds neither sink nor become obstructed, remaining far from all afflictive attachments. Therefore it is said that when bodhisattvas study in this way, they gain renewed purity with respect to all dharmas; by this condition they obtain the power of purity, the fearlessness of purity, and the pure Buddha‑Dharma.
「復次，善現！雖一切法本性清淨，而諸異生不知、見、覺。是菩薩摩訶薩為欲令彼知、見、覺故，發勤精進修行般若波羅蜜多方便善巧，作如是念：『我於諸法本性清淨知、見、覺已，如實開悟一切有情，令於諸法本性清淨亦知、見、覺。』是菩薩摩訶薩如是學時，得清淨力、清淨無畏、清淨佛法。
“Furthermore, Subhūti, although the nature of all dharmas is pure, ordinary beings do not know it, see it, or realize it. In order to enable them to know, see, and realize it, the bodhisattva‑mahāsattvas arouse vigorous effort to cultivate the Prajñā‑pāramitā with skillful means, making this resolve: ‘Having known, seen, and realized the natural purity of all dharmas, I will rightly awaken all beings so that they too know, see, and realize the natural purity of all dharmas.’ When the bodhisattva‑mahāsattvas study in this way, they obtain the power of purity, the fearlessness of purity, and the pure Buddha‑Dharma.
「復次，善現！若菩薩摩訶薩如是學時，於諸有情心行差別皆能通達至極彼岸，方便善巧令諸有情知一切法本性清淨，證得畢竟清涼涅槃。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they fully understand to the far shore the diverse mental dispositions of beings, and with skillful means cause beings to know that all dharmas are pure in their nature and to realize the utterly cool nirvāṇa.”
第四分迅速品第二十五之二
「善現當知！譬如大地少處出生金銀等寶，多處出生鹹鹵等物，諸有情類亦復如是，少學般若波羅蜜多，多學聲聞、獨覺地法。善現當知！譬如人趣少分能作轉輪王業，多分能作諸小王業，諸有情類亦復如是，少分能修一切智智道，多分能修聲聞、獨覺道。善現當知！譬如欲界地居天中，少分能造天帝釋業，多分能造餘天眾業，諸有情類亦復如是，少求無上正等菩提，多求聲聞、獨覺乘果。善現當知！譬如色界初靜慮中，少分能修大梵王業，多分能修梵天眾業，諸有情類亦復如是，少於無上正等菩提得不退轉，多於無上正等菩提猶有退轉。
“Subhūti, you should know: just as in the great earth there are few places where gold and silver and other treasures arise, while in many places only salts and alkalis are found, so too among beings: few study the Prajñā‑pāramitā, while many study the dharmas of the śrāvaka and pratyekabuddha levels.
“Subhūti, you should know: just as among humans few can perform the works of a wheel‑turning king, while many can perform the tasks of lesser kings, so too among beings: few can cultivate the path of the knowledge of all aspects, while many can cultivate the śrāvaka and pratyekabuddha paths.
“Subhūti, you should know: in the Desire‑Realm among the terrestrial devas, few can accomplish the deeds of Śakra, Lord of the Devas, while many can accomplish the works of the other gods; so too among beings: few seek unsurpassed perfect enlightenment, while many seek the fruits of the śrāvaka and pratyekabuddha vehicles.
“Subhūti, you should know: in the first dhyāna of the Form‑Realm, few can perform the deeds of the Great Brahmā King, while many can perform the works of the Brahmā retinues; so too among beings: few attain non‑retrogression toward unsurpassed perfect enlightenment, while many still retrogress with respect to unsurpassed perfect enlightenment.
「是故，善現！諸有情類少分能發大菩提心，於中轉少能修菩薩摩訶薩行，於中轉少能學般若波羅蜜多，於中轉少能於般若波羅蜜多方便善巧，於中極少能於無上正等菩提得不退轉。是故，善現！若菩薩摩訶薩欲墮極少有情數者，當勤修學甚深般若波羅蜜多方便善巧，令於無上正等菩提得不退轉，疾證無上正等菩提。
“Therefore, Subhūti, only a small portion of beings can arouse the great resolve for bodhi; among them, an even smaller portion can practice the conduct of the bodhisattva‑mahāsattvas; among them, a smaller portion still can study the Prajñā‑pāramitā; among them, an even smaller portion can be skillful in the skillful means of the Prajñā‑pāramitā; and among them, exceedingly few can attain non‑retrogression toward unsurpassed perfect enlightenment.
“Therefore, Subhūti, if bodhisattva‑mahāsattvas wish to be among that exceedingly small number of beings, they should diligently cultivate the profound Prajñā‑pāramitā with skillful means, so that they attain non‑retrogression toward unsurpassed perfect enlightenment and swiftly realize unsurpassed perfect enlightenment.”
「復次，善現！若菩薩摩訶薩如是修學甚深般若波羅蜜多方便善巧，不起栽蘗俱行之心，不起疑惑俱行之心，不起慳悋俱行之心，不起犯戒俱行之心，不起忿恚俱行之心，不起懈怠俱行之心，不起散亂俱行之心，不起惡慧俱行之心。
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas cultivate in this way the profound Prajñā‑pāramitā with skillful means, they do not give rise to a mind that goes together with planting poisonous shoots, nor to a mind that goes together with doubt, nor to a mind that goes together with stinginess, nor to a mind that goes together with violating precepts, nor to a mind that goes together with anger, nor to a mind that goes together with laziness, nor to a mind that goes together with distraction, nor to a mind that goes together with wrong wisdom.
「復次，善現！若菩薩摩訶薩如是修學甚深般若波羅蜜多方便善巧，能攝一切波羅蜜多，能集一切波羅蜜多，能導一切波羅蜜多。所以者何？甚深般若波羅蜜多中含容一切波羅蜜多故。善現當知！如偽身見普能攝受六十二見，甚深般若波羅蜜多亦復如是，含容一切波羅蜜多。若菩薩摩訶薩能正修學甚深般若波羅蜜多方便善巧，能引一切波羅蜜多令漸增長。善現當知！譬如命根能持諸根，甚深般若波羅蜜多亦復如是，能持一切殊勝善法。所以者何？若菩薩摩訶薩能正修學甚深般若波羅蜜多，普能攝持一切善法。善現當知！如命根滅諸根隨滅，甚深般若波羅蜜多亦復如是。若菩薩摩訶薩退失如是甚深般若波羅蜜多，則為退失一切善法。若菩薩摩訶薩能正修學甚深般若波羅蜜多，普能滅除諸不善法。是故，善現！若菩薩摩訶薩欲至一切波羅蜜多究竟彼岸，應勤修學甚深般若波羅蜜多。
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas cultivate in this way the profound Prajñā‑pāramitā with skillful means, they can encompass all the perfections, gather all the perfections, and lead all the perfections. Why? Because within the profound Prajñā‑pāramitā all the perfections are contained. Subhūti, you should know: just as the false view of a self can accommodate the sixty‑two views, so too the profound Prajñā‑pāramitā contains all the perfections. If a bodhisattva‑mahāsattva correctly cultivates the profound Prajñā‑pāramitā with skillful means, he can draw along all the perfections and cause them to grow gradually. Subhūti, you should know: just as the life‑faculty sustains all the sense faculties, so the profound Prajñā‑pāramitā sustains all excellent wholesome dharmas. Why? If a bodhisattva‑mahāsattva correctly cultivates the profound Prajñā‑pāramitā, he can universally sustain all wholesome dharmas. Subhūti, you should know: just as when the life‑faculty ceases the faculties cease in turn, so too with the profound Prajñā‑pāramitā—if a bodhisattva‑mahāsattva falls away from this profound Prajñā‑pāramitā, he thereby falls away from all wholesome dharmas. But if he correctly cultivates the profound Prajñā‑pāramitā, he can universally extinguish all unwholesome dharmas. Therefore, Subhūti, if bodhisattva‑mahāsattvas wish to reach the far shore of all the perfections, they should diligently cultivate the profound Prajñā‑pāramitā.
「復次，善現！若菩薩摩訶薩能勤修學甚深般若波羅蜜多，於諸有情最上、最勝。所以者何？是菩薩摩訶薩能勤修學甚深般若波羅蜜多無上法故。
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas can diligently cultivate the profound Prajñā‑pāramitā, they are the foremost and most excellent among beings. Why? Because these bodhisattva‑mahāsattvas diligently cultivate the unsurpassed dharma that is the profound Prajñā‑pāramitā.
「復次，善現！於意云何？於此三千大千世界諸有情類寧為多不？」
“Furthermore, Subhūti! What do you think? In this three thousand great thousand world-system, are the classes of beings many or not?”
善現對曰：「贍部洲中諸有情類尚多無數，何況三千大千世界諸有情類寧不為多！」
Subhūti replied, “Even just in Jambudvīpa the classes of beings are innumerable—how much more so in the three thousand great thousand world-system; would they not be many!”
佛告善現：「如是！如是！如汝所說。善現當知！假使三千大千世界諸有情類，非前非後皆得人身。得人身已，非前非後皆發無上正等覺心，修諸菩薩摩訶薩行。修行滿已，非前非後皆得無上正等菩提。有菩薩摩訶薩盡其形壽，能以上妙衣服、飲食、房舍、臥具、病緣醫藥及諸資財，供養恭敬、尊重讚歎此諸如來、應、正等覺。於意云何？是菩薩摩訶薩由此因緣得福多不？」
The Buddha told Subhūti, “So it is, so it is, just as you have said. Subhūti, suppose all beings throughout the three thousand great thousand world-system, neither earlier nor later, all obtained human birth; having obtained human birth, all aroused the resolve for unsurpassed perfect enlightenment and practiced the conduct of the bodhisattva‑mahāsattvas; and when their practice was complete, all attained unsurpassed perfect enlightenment. Suppose there were a bodhisattva‑mahāsattva who, for the full span of his life, could offer to those Tathāgatas, Arhats, Perfectly Enlightened Ones the finest clothing, food and drink, dwellings, bedding, medicines for illness, and other requisites, honoring, respecting, and praising them. What do you think: by this cause and condition would that bodhisattva‑mahāsattva obtain great merit?”
善現對曰：「甚多！世尊！甚多！善逝！」
Subhūti replied, “Very great, World‑Honored One! Very great, Well‑Gone One!”
佛告善現：「若菩薩摩訶薩能修如是甚深般若波羅蜜多，經彈指頃所獲功德，甚多於前無量無數。所以者何？甚深般若波羅蜜多具大義用，能令菩薩摩訶薩眾疾證無上正等菩提。是故，善現！若菩薩摩訶薩欲證無上正等菩提，欲為一切有情上首，欲普饒益一切有情，無救護者為作救護，無歸依者為作歸依，無投趣者為作投趣，無眼目者為作眼目，無光明者為作光明，失正路者示以正路，未涅槃者令得涅槃，當學如是甚深般若波羅蜜多。
The Buddha told Subhūti, “If a bodhisattva‑mahāsattva can cultivate the profound Prajñā‑pāramitā in this way, then in the time of a finger‑snap the merit he obtains far surpasses the former, measureless and numberless. Why? Because the profound Prajñā‑pāramitā possesses great meaning and function; it enables the assembly of bodhisattva‑mahāsattvas to swiftly realize unsurpassed perfect enlightenment. Therefore, Subhūti, if a bodhisattva‑mahāsattva wishes to realize unsurpassed perfect enlightenment, to be foremost for all beings, to universally benefit all beings, to be a protector for those without protection, a refuge for those without refuge, a destination for those who have no place to turn, eyes for the eyeless, light for the unillumined, to show the right road to those who have lost the path, and to bring those not yet in nirvāṇa to nirvāṇa, he should study this profound Prajñā‑pāramitā.
「復次，善現！若菩薩摩訶薩欲行諸佛所行境界，欲居諸佛大仙尊位，欲遊戲佛所遊戲處，欲作諸佛大師子吼，欲擊諸佛無上法鼓，欲扣諸佛無上法鍾，欲吹諸佛無上法螺，欲昇諸佛無上法座，欲演諸佛無上法義，欲決一切有情疑網，欲入諸佛甘露法界，欲受諸佛微妙法樂，欲證諸佛圓淨功德，欲以一音為三千界一切有情宣說正法，普令一切獲大饒益，當學如是甚深般若波羅蜜多。
“Furthermore, Subhūti, if a bodhisattva‑mahāsattva wishes to act within the domain trodden by the Buddhas, to occupy the great, exalted station of the Buddhas, to play where the Buddhas play, to utter the Buddhas’ great lion’s roar, to beat the Buddhas’ unsurpassed Dharma drum, to strike the Buddhas’ unsurpassed Dharma bell, to blow the Buddhas’ unsurpassed Dharma conch, to ascend the Buddhas’ unsurpassed Dharma seat, to expound the Buddhas’ unsurpassed Dharma meaning, to resolve the web of all beings’ doubts, to enter the Buddhas’ ambrosial Dharma‑realm, to receive the Buddhas’ subtle Dharma‑joy, to realize the Buddhas’ perfectly pure virtues, and with a single sound to proclaim the true Dharma to all beings throughout the three‑thousand‑fold world so that all universally gain great benefit—he should study this profound Prajñā‑pāramitā.”
「復次，善現！若菩薩摩訶薩修學如是甚深般若波羅蜜多，無有一切世、出世間功德勝利而不能得。所以者何？甚深般若波羅蜜多是一切種功德善根所依處故。善現當知！我曾不見有菩薩摩訶薩勤修如是甚深般若波羅蜜多，而不能得世、出世間功德勝利。」
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas train in this profound Prajñā‑pāramitā, there is no worldly or supramundane merit and excellence that they cannot obtain. Why? Because the profound Prajñā‑pāramitā is the basis upon which all kinds of meritorious wholesome roots depend. Subhūti, you should know: I have never seen bodhisattva‑mahāsattvas who diligently cultivate this profound Prajñā‑pāramitā and yet fail to obtain worldly and supramundane merits and excellences.”
爾時，善現便白佛言：「諸菩薩摩訶薩修學如是甚深般若波羅蜜多，豈亦能得聲聞、獨覺功德善根？」
Then Subhūti said to the Buddha, “Do bodhisattva‑mahāsattvas who train in this profound Prajñā‑pāramitā also obtain the meritorious wholesome roots of the śrāvakas and pratyekabuddhas?”
佛告善現：「聲聞、獨覺功德善根，此諸菩薩摩訶薩眾亦皆能得，但於其中無住無著，以勝智見正觀察已，超過聲聞及獨覺地，趣入菩薩正性離生故。此菩薩摩訶薩眾無有一切功德善根而不能得。
The Buddha told Subhūti, “The meritorious wholesome roots of the śrāvakas and pratyekabuddhas are also obtained by these bodhisattva‑mahāsattvas. But in regard to them they do not dwell or attach. Having rightly examined them with superior wisdom, they surpass the stages of the śrāvakas and pratyekabuddhas and enter the bodhisattvas’ correct nature that is free from birth. Thus, there is no meritorious wholesome root that these bodhisattva‑mahāsattvas are unable to obtain.
「復次，善現！諸菩薩摩訶薩於一切種聲聞、獨覺功德善根皆應修學，雖於其中不求作證，而於一切欲善通達，為彼有情宣說開示。
“Furthermore, Subhūti, the bodhisattva‑mahāsattvas ought to train in all the various meritorious wholesome roots of the śrāvakas and pratyekabuddhas. Though they do not seek to realize those attainments among them, they should be well versed in them all in order to explain and reveal them to those beings.
「復次，善現！若菩薩摩訶薩如是學時，則為隣近一切智智，速證無上正等菩提，能盡未來利樂一切。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they are near to the knowledge of all aspects, swiftly realize unsurpassed perfect enlightenment, and are able to benefit and bring happiness to all throughout the future.
「復次，善現！若菩薩摩訶薩如是學時，則為一切世間天、人、阿素洛等真淨福田，超諸世間沙門、梵志、聲聞、獨覺福田之上，疾能證得一切智智。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, they are a true and pure field of merit for all gods, humans, and asuras of the world, surpassing the fields of merit of renunciants, brahmins, śrāvakas, and pratyekabuddhas, and they swiftly are able to realize the knowledge of all aspects.
「復次，善現！若菩薩摩訶薩如是學時，隨所生處，不捨如是甚深般若波羅蜜多，不離如是甚深般若波羅蜜多，常行如是甚深般若波羅蜜多。
“Furthermore, Subhūti, when bodhisattva‑mahāsattvas study in this way, wherever they are born they do not abandon this profound Prajñā‑pāramitā, do not depart from this profound Prajñā‑pāramitā, and constantly practice this profound Prajñā‑pāramitā.
「復次，善現！若菩薩摩訶薩能行如是甚深般若波羅蜜多，當知已於一切智智得不退轉，於一切法能正覺知，遠離聲聞、獨覺等地，親近無上正等菩提。
“Furthermore, Subhūti, if bodhisattva‑mahāsattvas are able to practice this profound Prajñā‑pāramitā in such a way, you should know that, with respect to the knowledge of all aspects, they have attained non‑retrogression; with respect to all dharmas they can rightly know; they are far removed from the stages of the śrāvakas and pratyekabuddhas and draw near to unsurpassed perfect enlightenment.
「復次，善現！若菩薩摩訶薩行深般若波羅蜜多時，作如是念：『此是般若波羅蜜多，此是修時，此是修處。我能修此甚深般若波羅蜜多，我由如是甚深般若波羅蜜多，棄捨如是所應捨法，當能引發一切智智。』是菩薩摩訶薩非行般若波羅蜜多，亦於般若波羅蜜多不能解了。所以者何？甚深般若波羅蜜多不作是念：『我是般若波羅蜜多，此是修時，此是修處，此是修者，此是般若波羅蜜多所遠離法，此是般若波羅蜜多所照了法，此是般若波羅蜜多所證無上正等菩提。』若如是知，是行般若波羅蜜多。
“Furthermore, Subhūti, if, when practicing the deep Prajñā‑pāramitā, a bodhisattva‑mahāsattva thinks, ‘This is the Prajñā‑pāramitā. This is the time for practice. This is the place for practice. I can cultivate this profound Prajñā‑pāramitā. By means of this profound Prajñā‑pāramitā I will discard the dharmas that should be discarded and will be able to bring forth the knowledge of all aspects,’ then that bodhisattva‑mahāsattva is not practicing the Prajñā‑pāramitā, nor can he understand the Prajñā‑pāramitā. Why? Because the profound Prajñā‑pāramitā does not form the notion, ‘I am the Prajñā‑pāramitā; this is the time of practice; this is the place of practice; this is the practitioner; these are the dharmas from which the Prajñā‑pāramitā is distant; these are the dharmas the Prajñā‑pāramitā illuminates; this is the unsurpassed perfect enlightenment realized by the Prajñā‑pāramitā.’ If one knows thus, that is practicing the Prajñā‑pāramitā.
「復次，善現！若菩薩摩訶薩行深般若波羅蜜多時，作如是念：『此非般若波羅蜜多，此非修時，此非修處，此非修者，非由般若波羅蜜多遠離一切所應捨法，非由般若波羅蜜多能證無上正等菩提。所以者何？以一切法皆住真如無差別故。』善現當知！若菩薩摩訶薩於一切法都無分別、無所覺了，是行般若波羅蜜多。」
“Furthermore, Subhūti, if, when practicing the deep Prajñā‑pāramitā, a bodhisattva‑mahāsattva thinks, ‘This is not the Prajñā‑pāramitā. This is not the time of practice. This is not the place of practice. This is not the practitioner. It is not by the Prajñā‑pāramitā that one abandons all dharmas that should be discarded, nor by the Prajñā‑pāramitā that one can realize unsurpassed perfect enlightenment,’—why? Because all dharmas abide in suchness without difference—Subhūti, you should know: if a bodhisattva‑mahāsattva toward all dharmas makes no discriminations and apprehends nothing at all, this is practicing the Prajñā‑pāramitā.”