第四分現世間品第十二
「復次，善現！譬如女人多有諸子，或五、或十、二十、三十、四十、五十、若百、若千。其母得病諸子各別勤求醫藥，咸作是念：『云何令我母病除愈，令無障難身名不滅，久住安樂苦受不生，諸妙樂具咸歸我母？所以者何？生育我等，示世間事，甚大艱辛。』作是念已，競設方便，求安隱事覆護母身，勿為蚊虻、蛇蠍、風雨、人非人等非愛所觸，勤加修飾令離眾病、六根清淨無諸憂苦。又以種種上妙樂具供養恭敬，而作是言：『我母慈悲生育我等，誨示一切世間事業，我等豈得不報母恩？』如是如來、應、正等覺，常以種種善巧方便，護念般若波羅蜜多。若菩薩乘善男子等，能於般若波羅蜜多書寫、受持、讀誦、修習、思惟、演說無懈倦者，如來亦以種種方便勤加護念令無損惱。十方現在餘世界中，一切如來、應、正等覺哀愍利樂諸有情者，亦以種種善巧方便，護念般若波羅蜜多，令諸惡魔不能毀滅，久住利樂一切世間。如是如來、應、正等覺，皆以種種善巧方便，護持般若波羅蜜多。所以者何？甚深般若波羅蜜多能生如來、應、正等覺，能正顯了一切智智，能示世間諸法實相，一切智智亦從彼生。
"'Furthermore, Subhūti! It is like a woman who has many children—five, ten, twenty, thirty, forty, fifty, one hundred, or one thousand. When their mother becomes ill, each of the children separately seeks medicine with diligence, all thinking: "How can we make our mother's illness heal and disappear, free her from obstacles and difficulties so her body and reputation remain unharmed, enable her to dwell long in peace and happiness without the arising of painful feelings, and bring all wonderful pleasures to our mother? Why is this so? She gave birth to and raised us, teaching us worldly affairs—this was extremely difficult and arduous." Having thought thus, they compete in devising skillful means, seeking peaceful circumstances to protect their mother's body, preventing mosquitoes, flies, snakes, scorpions, wind, rain, humans, non-humans, and other unpleasant things from touching her. They diligently adorn and care for her, enabling her to be free from various illnesses, with the six sense faculties pure and without worries or suffering. Moreover, they make offerings and show reverence with various supreme wonderful pleasures, saying: "Our mother compassionately gave birth to and raised us, teaching us all worldly occupations—how could we not repay our mother's kindness?"
'In the same way, all Tathāgatas, Arhats, and Perfectly Enlightened Ones always use various skillful means to protectively remember Prajñāpāramitā. If good men and others of the bodhisattva vehicle can transcribe, uphold, recite, practice, contemplate, and expound Prajñāpāramitā without weariness, the Tathāgata also uses various means to diligently protect and remember them, preventing them from harm or distress. All Tathāgatas, Arhats, and Perfectly Enlightened Ones in the other worlds of the ten directions who compassionately benefit and bring happiness to sentient beings also use various skillful means to protectively remember Prajñāpāramitā, preventing evil demons from being able to destroy it, enabling it to abide long to benefit and bring happiness to all worlds. Thus all Tathāgatas, Arhats, and Perfectly Enlightened Ones use various skillful means to protect and maintain Prajñāpāramitā. Why is this so? The profound Prajñāpāramitā can give birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, can correctly reveal omniscient wisdom, can show the true characteristics of all worldly phenomena, and omniscient wisdom is also born from it.'"
「善現當知！一切過去未來現在諸佛世尊，皆依如是甚深般若波羅蜜多，精勤修學證得無上正等菩提。我昔亦依甚深般若波羅蜜多，精勤修學證得無上正等菩提。是故般若波羅蜜多能生如來、應、正等覺，能正顯了一切智智，能示世間諸法實相。」
'Know this, Subhūti! All Buddha World-Honored Ones of the past, future, and present have all relied on such profound Prajñāpāramitā, diligently studying and practicing to attain supreme perfect enlightenment. I too, in the past, relied on the profound Prajñāpāramitā, diligently studying and practicing to attain supreme perfect enlightenment. Therefore, Prajñāpāramitā can give birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, can correctly reveal omniscient wisdom, and can show the true characteristics of all worldly phenomena.'
爾時，善現便白佛言：「云何般若波羅蜜多能生如來、應、正等覺，能示世間諸法實相？」
At that time, Subhūti addressed the Buddha, saying: 'How does Prajñāpāramitā give birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, and show the true characteristics of worldly phenomena?'
佛告善現：「甚深般若波羅蜜多，能生如來一切智智及餘功德故，說般若波羅蜜多能生如來、應、正等覺。能示世間諸法實相者，謂能示世間五蘊實相。」
The Buddha told Subhūti: 'The profound Prajñāpāramitā can generate the Tathāgata's omniscient wisdom and other merits, therefore it is said that Prajñāpāramitā can give birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones. Its ability to show the true characteristics of worldly phenomena means it can show the true characteristics of the five aggregates in the world.'
具壽善現復白佛言：「云何般若波羅蜜多能示世間五蘊實相？」
The Venerable Subhūti again addressed the Buddha, saying: 'How does Prajñāpāramitā show the true characteristics of the five aggregates in the world?'
佛告善現：「甚深般若波羅蜜多能示世間色等五蘊無變壞相故，說般若波羅蜜多能示世間諸法實相。所以者何？色等五蘊無自性故，說名為空、無相、無願、無造、無作、無生、無滅，即真法界非空等法可有變壞故，說般若波羅蜜多能示世間諸法實相。
The Buddha told Subhūti: 'The profound Prajñāpāramitā can show that form and the other four aggregates in the world have no characteristics of change or decay, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena. Why is this so? Because form and the other four aggregates have no inherent nature, they are called empty, signless, wishless, without fabrication, without action, without birth, and without extinction—this is the true dharma-realm. Since emptiness and other such dharmas cannot have change or decay, it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.'"
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，普能證知無量無數無邊有情施設差別故，說般若波羅蜜多能示世間諸法實相。
"'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, are universally able to realize and know the conventional designations and differences of immeasurable, countless, and boundless sentient beings, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情心行差別故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the mental activities and differences of immeasurable, countless, and boundless sentient beings, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情自性非有故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that immeasurable, countless, and boundless sentient beings have no inherent nature, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情心無所住，猶如虛空無所依止故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that the minds of immeasurable, countless, and boundless sentient beings have no dwelling place, like space having no support or foundation, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有略心，盡故、離故，無略心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all concentrated minds of immeasurable, countless, and boundless sentient beings are exhausted and departed, having no nature of concentrated mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有散心，由法性故，無散心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all scattered minds of immeasurable, countless, and boundless sentient beings, due to dharma-nature, have no nature of scattered mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸染污心，不可示故，無染心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all defiled minds of immeasurable, countless, and boundless sentient beings cannot be indicated and have no nature of defiled mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情不染污心，本性淨故，無雜染性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all undefiled minds of immeasurable, countless, and boundless sentient beings are pure in their original nature and have no nature of defilement, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有下心，不可隱故，無下心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all inferior minds of immeasurable, countless, and boundless sentient beings cannot be concealed and have no nature of inferior mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.'"
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有舉心，不可測故，無舉心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all elevated minds of immeasurable, countless, and boundless sentient beings are immeasurable and have no nature of elevated mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有漏心，無自性故，無分別故，無有漏性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all defiled minds of immeasurable, countless, and boundless sentient beings have no inherent nature, no discrimination, and no nature of defilement, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸無漏心，無自性故，無警覺故，非無漏性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all undefiled minds of immeasurable, countless, and boundless sentient beings have no inherent nature, no alertness, and are not of undefiled nature, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有貪心，如實之性非有貪心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all greedy minds of immeasurable, countless, and boundless sentient beings, in their true nature, are not greedy minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸離貪心，如實之性非離貪心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all minds free from greed of immeasurable, countless, and boundless sentient beings, in their true nature, are not minds free from greed, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有瞋心，如實之性非有瞋心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all angry minds of immeasurable, countless, and boundless sentient beings, in their true nature, are not angry minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸離瞋心，如實之性非離瞋心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all minds free from anger of immeasurable, countless, and boundless sentient beings, in their true nature, are not minds free from anger, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有癡心，如實之性非有癡心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all deluded minds of immeasurable, countless, and boundless sentient beings, in their true nature, are not deluded minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.'"
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸離癡心，如實之性非離癡心故，說般若波羅蜜多能示世間諸法實相。
"'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all minds free from delusion of immeasurable, countless, and boundless sentient beings, in their true nature, are not minds free from delusion, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有小心，無來無去亦無繫屬，無小心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all small minds of immeasurable, countless, and boundless sentient beings have no coming, no going, and no attachment, and have no nature of small mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有大心，自性平等、稱平等性，無大心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all great minds of immeasurable, countless, and boundless sentient beings are equal in their inherent nature, corresponding to the nature of equality, and have no nature of great mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有狹心，無起方便、無所繫屬，無狹心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all narrow minds of immeasurable, countless, and boundless sentient beings have no arising skillful means and no attachment, and have no nature of narrow mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有廣心，無增無減亦非遠離，已遠離故，無廣心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all broad minds of immeasurable, countless, and boundless sentient beings have no increase, no decrease, and are not separate—being already separate—and have no nature of broad mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有量心，自性空故，非有量性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all limited minds of immeasurable, countless, and boundless sentient beings are empty in their inherent nature and have no nature of limitedness, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸無量心，無生、無滅、無住、無異，無所依止如太虛空，非無量心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all unlimited minds of immeasurable, countless, and boundless sentient beings are without birth, without extinction, without dwelling, without difference, and have no support like great space—they are not unlimited minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有見心，自性平等故，五眼不行故，非有見心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all perceiving minds of immeasurable, countless, and boundless sentient beings are equal in their inherent nature, the five eyes do not function, and they are not perceiving minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸無見心，無相可得故，離種種境故，非無見心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all non-perceiving minds of immeasurable, countless, and boundless sentient beings have no characteristics to be obtained, are separate from various objects, and are not non-perceiving minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有對心，虛妄分別，於所緣境不自在故，非有對心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all obstructed minds of immeasurable, countless, and boundless sentient beings are false discriminations, have no sovereignty over their objects, and are not obstructed minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.'"
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸無對心，如實無盡亦無生起，非無對心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all unobstructed minds of immeasurable, countless, and boundless sentient beings are truly inexhaustible and without arising, and are not unobstructed minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸有上心，如實之性無所思慮，非有上心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all superior minds of immeasurable, countless, and boundless sentient beings, in their true nature, have no deliberation and are not superior minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸無上心，離諸戲論，少分心性亦不可得，非無上心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all unsurpassed minds of immeasurable, countless, and boundless sentient beings are free from all conceptual elaborations, and not even a small portion of mind-nature can be obtained—they are not unsurpassed minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸不定心，如實之性無等等故，非不定心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all unconcentrated minds of immeasurable, countless, and boundless sentient beings, in their true nature, have no equality and are not unconcentrated minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情所有定心，如實之性平等平等猶若虛空，無定心性故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all concentrated minds of immeasurable, countless, and boundless sentient beings, in their true nature, are equal and equal like space, having no nature of concentrated mind, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情不解脫心，自性遠離故，無性為性故，非不解脫心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all unliberated minds of immeasurable, countless, and boundless sentient beings are naturally far removed, having no-nature as their nature, and are not unliberated minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情諸解脫心，如實之性非心性故，三世推徵皆不可得，非解脫心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all liberated minds of immeasurable, countless, and boundless sentient beings, in their true nature, are not of mind-nature, and when investigated through the three times are completely unobtainable—they are not liberated minds, therefore it is said that Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情不可見心，無自性故，不可見故，非真實故，越根境故，不可了故，非圓成故，尚非慧眼、天眼所取，況肉眼取！以一切眼皆不能見名不可見，此不可見亦不可得故，不可說不可見心故，說般若波羅蜜多能示世間諸法實相。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that all invisible minds of immeasurable, countless, and boundless sentient beings have no inherent nature, are invisible, are not real, transcend the sphere of sense faculties and objects, cannot be understood, are not perfectly accomplished—they are not even apprehended by the wisdom eye or divine eye, how much less by the physical eye! Because all eyes cannot see them, they
「如是，善現！甚深般若波羅蜜多能示如來、應、正等覺世間實相。
"'Thus, Subhūti! The profound Prajñāpāramitā can show the true characteristics of the world to Tathāgatas, Arhats, and Perfectly Enlightened Ones.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情若出若沒。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the emergence and submersion of immeasurable, countless, and boundless sentient beings.
「善現！云何一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情若出若沒？謂諸如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情心、心所法，皆依色、受、想、行、識生；如是如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情若出若沒。
'Subhūti! How do all Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the emergence and submersion of immeasurable, countless, and boundless sentient beings? All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that the minds and mental factors of immeasurable, countless, and boundless sentient beings all arise in dependence upon form, sensation, perception, mental formations, and consciousness. Thus do all Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the emergence and submersion of immeasurable, countless, and boundless sentient beings.
「善現！云何諸有情類心、心所法若出若沒，皆依色、受、想、行、識生？謂諸有情心、心所法，或有依色、受、想、行、識，執如來死後或有、或非有、或亦有亦非有、或非有非非有，此是諦實餘皆愚妄；或有依色、受、想、行、識，執我及世間或常、或無常、或亦常亦無常、或非常非無常，此是諦實餘皆愚妄；或有依色、受、想、行、識，執我及世間或有邊、或無邊、或亦有邊亦無邊、或非有邊非無邊，此是諦實餘皆愚妄；或有依色、受、想、行、識，執命者即身或復異身，此是諦實餘皆愚妄。
'Subhūti! How do the minds and mental factors of various types of sentient beings emerge and submerge, all arising in dependence upon form, sensation, perception, mental formations, and consciousness? The minds and mental factors of sentient beings sometimes, depending on form, sensation, perception, mental formations, and consciousness, grasp that after the Tathāgata's death there is existence, or non-existence, or both existence and non-existence, or neither existence nor non-existence, thinking "This is true and all else is ignorant delusion." Sometimes, depending on form, sensation, perception, mental formations, and consciousness, they grasp that the self and the world are permanent, or impermanent, or both permanent and impermanent, or neither permanent nor impermanent, thinking "This is true and all else is ignorant delusion." Sometimes, depending on form, sensation, perception, mental formations, and consciousness, they grasp that the self and the world are finite, or infinite, or both finite and infinite, or neither finite nor infinite, thinking "This is true and all else is ignorant delusion." Sometimes, depending on form, sensation, perception, mental formations, and consciousness, they grasp that the soul is identical with the body or different from the body, thinking "This is true and all else is ignorant delusion."
「如是，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情心、心所法若出若沒，皆依色、受、想、行、識生差別之想。
'Thus, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know that the emergence and submersion of the minds and mental factors of immeasurable, countless, and boundless sentient beings all arise from discriminating thoughts based on form, sensation, perception, mental formations, and consciousness.
「復次，善現！一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情若出若沒。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the emergence and submersion of immeasurable, countless, and boundless sentient beings.
「善現！云何一切如來、應、正等覺皆依般若波羅蜜多，如實證知無量無數無邊有情若出若沒？謂諸如來、應、正等覺皆依般若波羅蜜多，如實知色、受、想、行、識皆如真如無二無別。
'Subhūti! How do all Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly realize and know the emergence and submersion of immeasurable, countless, and boundless sentient beings? All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, truly know that form, sensation, perception, mental formations, and consciousness are all like suchness—without duality, without difference.
「善現當知！如來真如即五蘊真如，五蘊真如即世間真如。所以者何？如世尊說，依止五蘊立世間名。是故，善現！五蘊真如即世間真如，世間真如即預流果真如，預流果真如即一來果真如，展轉乃至一切菩薩摩訶薩行真如即諸佛無上正等菩提真如，諸佛無上正等菩提真如即一切如來、應、正等覺真如，一切如來、應、正等覺真如即一切有情真如。善現當知！若一切如來、應、正等覺真如，若一切有情真如，若一切法真如，如是真如皆不相離，非一、非異、非一異故，無盡、無二亦無二分，不可分別。
'You should know, Subhūti! The suchness of the Tathāgata is the same as the suchness of the five aggregates, and the suchness of the five aggregates is the same as the suchness of the world. Why is this so? As the World-Honored One has said, the name "world" is established in dependence upon the five aggregates. Therefore, Subhūti! The suchness of the five aggregates is the same as the suchness of the world, the suchness of the world is the same as the suchness of the stream-enterer fruit, the suchness of the stream-enterer fruit is the same as the suchness of the once-returner fruit, and so forth until the suchness of all bodhisattva-mahāsattvas' practices is the same as the suchness of the Buddhas' unsurpassed perfect enlightenment, the suchness of the Buddhas' unsurpassed perfect enlightenment is the same as the suchness of all Tathāgatas, Arhats, and Perfectly Enlightened Ones, and the suchness of all Tathāgatas, Arhats, and Perfectly Enlightened Ones is the same as the suchness of all sentient beings. You should know, Subhūti! The suchness of all Tathāgatas, Arhats, and Perfectly Enlightened Ones, the suchness of all sentient beings, and the suchness of all phenomena are all inseparable—they are neither one nor different, neither one nor different, inexhaustible, without duality and without division, indivisible.'"
「善現當知！一切如來、應、正等覺皆依般若波羅蜜多，證一切法真如究竟乃得無上正等菩提。由斯故說甚深般若波羅蜜多能生諸佛，是諸佛母，能示諸佛世間實相。善現當知！一切如來、應、正等覺皆依般若波羅蜜多，能如實覺諸法真如、不虛妄性、不變異性。由如實覺真如相故，說名如來、應、正等覺。」
'You should know, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, realize the ultimate suchness of all phenomena and thereby attain unsurpassed perfect enlightenment. For this reason it is said that the profound Prajñāpāramitā gives birth to all Buddhas, is the mother of all Buddhas, and can show the Buddhas the true characteristics of the world. You should know, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones, relying on Prajñāpāramitā, are able to truly awaken to the suchness of all phenomena, their non-deceptive nature, and their unchanging nature. Because they truly awaken to the characteristics of suchness, they are called Tathāgatas, Arhats, and Perfectly Enlightened Ones.'
爾時，善現便白佛言：「甚深般若波羅蜜多所證真如、不虛妄性、不變異性，極為甚深，難見難覺。一切如來、應、正等覺，皆用真如顯示分別諸佛無上正等菩提。如是真如甚深甚妙，誰能信解？唯有不退轉菩薩摩訶薩，及諸願滿大阿羅漢，并具正見善男子等，聞佛說此甚深真如能生信解。如來為彼，依自所證真如之相顯示分別。」
At that time, Subhūti addressed the Buddha, saying: 'The suchness, non-deceptive nature, and unchanging nature realized by the profound Prajñāpāramitā are extremely profound, difficult to see and difficult to awaken to. All Tathāgatas, Arhats, and Perfectly Enlightened Ones all use suchness to reveal and distinguish the unsurpassed perfect enlightenment of the Buddhas. Such suchness is extremely profound and wondrous—who can believe and understand it? Only non-retrogressing bodhisattva-mahāsattvas, great arhats whose aspirations are fulfilled, and good sons with right view can generate faith and understanding when they hear the Buddha speak of this profound suchness. For their sake, the Tathāgata reveals and distinguishes according to the characteristics of suchness that he has himself realized.'
佛告善現：「如是！如是！如汝所說。所以者何？真如無盡是故甚深，唯有如來現等正覺無盡真如甚深之相，為諸菩薩摩訶薩眾宣說開示令生信解。」
The Buddha told Subhūti: 'So it is! So it is! As you have said. Why is this so? Because suchness is inexhaustible, it is therefore profound. Only the Tathāgata, with perfect enlightenment, can proclaim and reveal the profound characteristics of inexhaustible suchness to the assembly of bodhisattva-mahāsattvas, causing them to generate faith and understanding.'
時，天帝釋將領欲界十千天子，大梵天王將領色界二萬天子，俱詣佛所，頂禮雙足，却住一面，同白佛言：「如來所說諸甚深法，以何為相？」
At that time, Śakra, lord of the gods, leading ten thousand gods of the desire realm, and the Great Brahmā King, leading twenty thousand gods of the form realm, all came to where the Buddha was, prostrated at his feet, withdrew to one side, and together addressed the Buddha: 'What are the characteristics of the profound teachings that the Tathāgata has spoken?'
爾時，佛告諸天子言：「我所說法，以空、無相、無願、無造、無生、無滅、寂滅、涅槃、法界為相。所以者何？佛所說法無所依止，譬如虛空不可表示。
At that time, the Buddha told the gods: 'The teachings I have spoken are characterized by emptiness, signlessness, wishlessness, non-fabrication, non-arising, non-cessation, tranquility, nirvana, and the dharma-realm. Why is this so? The Buddha's teachings have no support, like space which cannot be indicated.
「天子當知！如來所說甚深法相，不墮色數，亦不墮受、想、行、識數；不依於色，亦復不依受、想、行、識。天子當知！如來所說甚深法相，世間天、人、阿素洛等不能安立亦不能壞。何以故？世間天、人、阿素洛等皆是相故，諸有相者於無相相不能安立亦不能壞。天子當知！如來所說甚深法相，不可以手安立破壞，亦不可以所餘諸法安立破壞。
'You should know, gods! The profound characteristics of the teachings spoken by the Tathāgata do not fall into the category of form, nor do they fall into the categories of sensation, perception, mental formations, or consciousness; they neither depend on form nor depend on sensation, perception, mental formations, or consciousness. You should know, gods! The profound characteristics of the teachings spoken by the Tathāgata cannot be established or destroyed by worldly gods, humans, asuras, and others. Why is this so? Because worldly gods, humans, asuras, and others are all characterized, and those who have characteristics cannot establish or destroy the characteristics of the signless. You should know, gods! The profound characteristics of the teachings spoken by the Tathāgata cannot be established or destroyed by hand, nor can they be established or destroyed by any other phenomena.
「天子當知！設有是問：『誰立虛空？誰復能壞？』作是問者為正問耶？」
'You should know, gods! Suppose someone were to ask: "Who establishes space? Who can destroy it?" Would such a question be correct?'
諸天子言：「彼非正問。何以故？虛空無體、無相、無為，不可安立、不可壞故。」
The gods replied: 'That would not be a correct question. Why? Because space has no substance, no characteristics, is unconditioned, cannot be established, and cannot be destroyed.'
爾時，佛告諸天子言：「如是！如是！如汝所說。天子當知！我所宣說甚深法相亦復如是，不可安立、不可破壞。有佛無佛法界法爾，佛於此相如實覺知，故名如來、應、正等覺。」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said. You should know, gods! The profound characteristics of the teachings I have proclaimed are likewise—they cannot be established and cannot be destroyed. Whether Buddhas exist or not, the dharma-realm is naturally so. The Buddha truly awakens to these characteristics, and is therefore called Tathāgata, Arhat, and Perfectly Enlightened One.'
時，諸天子復白佛言：「如來所覺如是諸相，極為甚深、難見、難覺。如來現覺如是相故，於一切法無礙智轉。一切如來、應、正等覺住如是相，分別開示甚深般若波羅蜜多，為諸有情集諸法相方便開示，令於般若波羅蜜多得無礙智。甚深般若波羅蜜多是諸如來常所行處，一切如來行是處故，證得無上正等菩提，為諸有情分別開示。」
At that time, the gods again addressed the Buddha: 'The characteristics that the Tathāgata has awakened to are extremely profound, difficult to see, and difficult to awaken to. Because the Tathāgata has awakened to such characteristics, unobstructed wisdom operates regarding all phenomena. All Tathāgatas, Arhats, and Perfectly Enlightened Ones abide in such characteristics and distinguish and reveal the profound Prajñāpāramitā, gathering the characteristics of all phenomena as skillful means to reveal them for sentient beings, enabling them to attain unobstructed wisdom regarding Prajñāpāramitā. The profound Prajñāpāramitā is the constant dwelling place of all Tathāgatas. Because all Tathāgatas practice in this place, they realize unsurpassed perfect enlightenment and distinguish and reveal it for sentient beings.'
爾時，佛告諸天子言：「如是！如是！如汝所說。天子當知！一切法相如來如實覺為無相。由此因緣，我說諸佛得無礙智，無與等者。」
At that time, the Buddha told the gods: 'So it is! So it is! As you have said. You should know, gods! The Tathāgata truly awakens to the characteristics of all phenomena as being without characteristics. For this reason, I say that the Buddhas have attained unobstructed wisdom, without equal.'
爾時，佛告具壽善現：「甚深般若波羅蜜多是諸佛母，能示世間諸法實相。是故如來、應、正等覺依法而住，供養恭敬、尊重讚歎、攝受、護持所依住法，此法即是甚深般若波羅蜜多。一切如來、應、正等覺，無不依止甚深般若波羅蜜多，供養恭敬、尊重讚歎、攝受、護持。所以者何？甚深般若波羅蜜多能生諸佛，能與諸佛作依止處，能示世間諸法實相。
At that time, the Buddha told the Venerable Subhūti: 'The profound Prajñāpāramitā is the mother of all Buddhas and can show the true characteristics of worldly phenomena. Therefore, Tathāgatas, Arhats, and Perfectly Enlightened Ones dwell in accordance with the Dharma, making offerings to, respecting, honoring, praising, embracing, and protecting the Dharma they dwell in accordance with—this Dharma is none other than the profound Prajñāpāramitā. All Tathāgatas, Arhats, and Perfectly Enlightened Ones without exception rely on the profound Prajñāpāramitā and make offerings to, respect, honor, praise, embrace, and protect it. Why is this so? Because the profound Prajñāpāramitā gives birth to all Buddhas, serves as their support, and shows the true characteristics of worldly phenomena.
「善現當知！一切如來、應、正等覺，是知恩者、能報恩者。若有問言：『誰是知恩、能報恩者？』應正答言：『佛是知恩、能報恩者。』何以故？一切世間知恩、報恩無過佛故。」
'You should know, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones are those who know gratitude and can repay kindness. If someone were to ask: "Who knows gratitude and can repay kindness?" one should correctly answer: "The Buddha knows gratitude and can repay kindness." Why is this so? Because in all the world, none surpass the Buddha in knowing gratitude and repaying kindness.'
具壽善現便白佛言：「云何如來、應、正等覺知恩、報恩？」
The Venerable Subhūti addressed the Buddha: 'How do Tathāgatas, Arhats, and Perfectly Enlightened Ones know gratitude and repay kindness?'
佛告善現：「一切如來、應、正等覺，乘如是乘、行如是道，來至無上正等菩提。得菩提已，於一切時供養恭敬、尊重讚歎、攝受、護持是乘是道曾無暫廢，此乘此道當知即是甚深般若波羅蜜多。是名如來、應、正等覺知恩、報恩。
The Buddha told Subhūti: 'All Tathāgatas, Arhats, and Perfectly Enlightened Ones, riding such a vehicle and practicing such a path, arrive at unsurpassed perfect enlightenment. Having attained enlightenment, they at all times make offerings to, respect, honor, praise, embrace, and protect this vehicle and this path without ever abandoning them—you should know that this vehicle and this path are none other than the profound Prajñāpāramitā. This is called how Tathāgatas, Arhats, and Perfectly Enlightened Ones know gratitude and repay kindness.
「復次，善現！一切如來、應、正等覺無不皆依甚深般若波羅蜜多，覺一切法無實作用，以能作者無所有故。一切如來、應、正等覺無不皆依甚深般若波羅蜜多，覺一切法無所成辦，以諸形質不可得故。善現當知！以諸如來、應、正等覺知依如是甚深般若波羅蜜多，覺一切法皆無作用、無所成辦，於一切時供養恭敬、尊重讚歎、攝受、護持曾無間斷，故名真實知恩、報恩。
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones without exception rely on the profound Prajñāpāramitā to awaken that all phenomena have no real function, because the agent is non-existent. All Tathāgatas, Arhats, and Perfectly Enlightened Ones without exception rely on the profound Prajñāpāramitā to awaken that all phenomena accomplish nothing, because forms and qualities are unobtainable. You should know, Subhūti! Because Tathāgatas, Arhats, and Perfectly Enlightened Ones know that by relying on such profound Prajñāpāramitā, they awaken that all phenomena have no function and accomplish nothing, they make offerings to, respect, honor, praise, embrace, and protect it at all times without interruption—this is called truly knowing gratitude and repaying kindness.
「復次，善現！一切如來、應、正等覺無不皆依甚深般若波羅蜜多，於一切法無作、無成、無生智轉，復能知此無轉因緣。是故應知甚深般若波羅蜜多能生如來、應、正等覺，亦能如實示世間相。」
'Furthermore, Subhūti! All Tathāgatas, Arhats, and Perfectly Enlightened Ones without exception rely on the profound Prajñāpāramitā for wisdom regarding all phenomena as non-acting, non-accomplishing, and non-arising to operate, and they can also know the causes and conditions of this non-operation. Therefore, you should know that the profound Prajñāpāramitā gives birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, and can truly show the characteristics of the world.'
爾時，善現便白佛言：「如來常說一切法性無生、無起、無知、無見。如何可說甚深般若波羅蜜多能生如來、應、正等覺，亦能如實示世間相？」
At that time, Subhūti addressed the Buddha: 'The Tathāgata constantly says that the nature of all phenomena is non-arising, non-originating, non-knowing, and non-seeing. How can it be said that the profound Prajñāpāramitā gives birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, and can truly show the characteristics of the world?'
佛告善現：「善哉！善哉！能問如來如是深義。如是！如是！如汝所說。一切法性無生、無起、無知、無見；依世俗說，甚深般若波羅蜜多能生如來、應、正等覺，亦能如實示世間相。善現！云何一切法性無生、無起、無知、無見？以一切法空、無所有、無所依止、無所繫屬，由此因緣，無生、無起、無知、無見。善現當知！甚深般若波羅蜜多雖能生佛示世間相，而無所生亦無所示。善現當知！甚深般若波羅蜜多不見色故名示色相，不見受、想、行、識故名示受、想、行、識相。由如是義，甚深般若波羅蜜多能示世間諸法實相。」
The Buddha told Subhūti: 'Excellent! Excellent! You are able to ask the Tathāgata about such profound meaning. So it is! So it is! As you have said. The nature of all phenomena is non-arising, non-originating, non-knowing, and non-seeing. According to conventional speech, the profound Prajñāpāramitā gives birth to Tathāgatas, Arhats, and Perfectly Enlightened Ones, and can truly show the characteristics of the world. Subhūti! How is the nature of all phenomena non-arising, non-originating, non-knowing, and non-seeing? Because all phenomena are empty, non-existent, without support, and without connection, for this reason they are non-arising, non-originating, non-knowing, and non-seeing. You should know, Subhūti! Although the profound Prajñāpāramitā can give birth to Buddhas and show the characteristics of the world, it neither gives birth to anything nor shows anything. You should know, Subhūti! The profound Prajñāpāramitā is called "showing the characteristics of form" because it does not see form, and is called "showing the characteristics of sensation, perception, mental formations, and consciousness" because it does not see sensation, perception, mental formations, and consciousness. Through such meaning, the profound Prajñāpāramitā can show the true characteristics of worldly phenomena.'
具壽善現便白佛言：「云何如是甚深般若波羅蜜多不見色故名示色相，不見受、想、行、識故名示受、想、行、識相？」
The Venerable Subhūti addressed the Buddha: 'How is it that the profound Prajñāpāramitā is called "showing the characteristics of form" because it does not see form, and is called "showing the characteristics of sensation, perception, mental formations, and consciousness" because it does not see sensation, perception, mental formations, and consciousness?'
佛告善現：「甚深般若波羅蜜多由不緣色而起於識，是為不見色故名示色相；不緣受、想、行、識而起於識，是為不見受、想、行、識故名示受、想、行、識相。由如是義，甚深般若波羅蜜多能示世間諸法實相。
The Buddha told Subhūti: 'The profound Prajñāpāramitā does not give rise to consciousness by taking form as an object—this is called "showing the characteristics of form" because it does not see form. It does not give rise to consciousness by taking sensation, perception, mental formations, and consciousness as objects—this is called "showing the characteristics of sensation, perception, mental formations, and consciousness" because it does not see sensation, perception, mental formations, and consciousness. Through such meaning, the profound Prajñāpāramitā can show the true characteristics of worldly phenomena.
「復次，善現！甚深般若波羅蜜多能示如來、應、正等覺世間空故、世間遠離故、世間清淨故、世間寂靜故，說名能示世間實相。何以故？以空、遠離、清淨、寂靜，是諸世間如實相故。」
'Furthermore, Subhūti! The profound Prajñāpāramitā can show Tathāgatas, Arhats, and Perfectly Enlightened Ones that the world is empty, that the world is distant, that the world is pure, that the world is tranquil—therefore it is said to be able to show the true characteristics of the world. Why is this so? Because emptiness, distance, purity, and tranquility are the true characteristics of all worlds.'"