第四分讚歎品第九
爾時，具壽善現便白佛言：「世尊！如是般若波羅蜜多但有名字，如是名字亦不可得，但依語言假施設有，是故般若波羅蜜多亦無所有、實不可得。名字、般若波羅蜜多，如是二法展轉相似，同無所有、俱不可得。何緣佛說：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。」
"At that time, the Venerable Subhūti addressed the Buddha, saying, 'World-Honored One! This Prajñāpāramitā has only names, and such names are also unobtainable—they exist only as conventional designations dependent on language. Therefore, Prajñāpāramitā is also nonexistent and truly unobtainable. Names and Prajñāpāramitā—these two dharmas are mutually similar, both being nonexistent and equally unobtainable. For what reason did the Buddha say that when Maitreya Bodhisattva attains supreme perfect enlightenment, he will use this very name and also proclaim Prajñāpāramitā in this very place?'
佛告善現：「慈氏菩薩當證無上正等覺時，不證色空，不證受、想、行、識空；不證色縛，不證受、想、行、識縛；不證色脫，不證受、想、行、識脫。即以如是諸行、狀、相，慈氏菩薩當證無上正等菩提即以此名，亦於此處宣說般若波羅蜜多。」
The Buddha told Subhūti: 'When Maitreya Bodhisattva attains supreme perfect enlightenment, he will not realize the emptiness of form, nor the emptiness of sensation, perception, conditioning, and consciousness; he will not realize the bondage of form, nor the bondage of sensation, perception, conditioning, and consciousness; he will not realize the liberation of form, nor the liberation of sensation, perception, conditioning, and consciousness. With precisely such practices, conditions, and characteristics, when Maitreya Bodhisattva attains supreme perfect enlightenment, he will use this very name and also proclaim Prajñāpāramitā in this very place.'
具壽善現復白佛言：「甚深般若波羅蜜多最為清淨。」
The Venerable Subhūti again addressed the Buddha, saying: 'The profound Prajñāpāramitā is most pure.'
佛告善現：「色清淨故，甚深般若波羅蜜多最為清淨；受、想、行、識清淨故，甚深般若波羅蜜多最為清淨；虛空清淨故，甚深般若波羅蜜多最為清淨；色無染故，甚深般若波羅蜜多最為清淨；受、想、行、識無染故，甚深般若波羅蜜多最為清淨；虛空無染故，甚深般若波羅蜜多最為清淨；一切有染及無染法不可得故，甚深般若波羅蜜多最為清淨。」
The Buddha told Subhūti: 'Because form is pure, the profound Prajñāpāramitā is most pure; because sensation, perception, conditioning, and consciousness are pure, the profound Prajñāpāramitā is most pure; because space is pure, the profound Prajñāpāramitā is most pure; because form is undefiled, the profound Prajñāpāramitā is most pure; because sensation, perception, conditioning, and consciousness are undefiled, the profound Prajñāpāramitā is most pure; because space is undefiled, the profound Prajñāpāramitā is most pure; because all defiled and undefiled dharmas are unobtainable, the profound Prajñāpāramitā is most pure.'
具壽善現復白佛言：「若善男子、善女人等，但聞如是甚深般若波羅蜜多功德名號，尚為獲得廣大善利，況能受持、讀誦、修習、書寫、解說、廣令流布！是善男子、善女人等，終不橫死亦無橫病及諸殃禍，常為無量百千天神恭敬圍遶隨逐守護。若善男子、善女人等於黑白月各第八日、第十四日、第十五日，在在處處讀誦講說甚深般若波羅蜜多，當獲無邊功德勝利。」
The Venerable Subhūti again addressed the Buddha, saying, 'If good men and good women merely hear the meritorious name of such profound Prajñāpāramitā, they still obtain vast beneficial advantages—how much more so if they can uphold, recite, practice, transcribe, explain, and widely disseminate it! Such good men and good women will never die untimely deaths, nor have untimely illnesses or various calamities, and will constantly be respectfully surrounded, followed, and protected by countless hundreds of thousands of celestial spirits. If good men and good women read, recite, and expound the profound Prajñāpāramitā everywhere on the eighth, fourteenth, and fifteenth days of both the dark and bright halves of each month, they will obtain boundless meritorious benefits.'"
佛告善現：「如是！如是！如汝所說。是善男子、善女人等，讀誦、宣說甚深般若波羅蜜多，無量天神常來恭敬圍遶守護。所以者何？甚深般若波羅蜜多，是諸天、人、阿素洛等無上珍寶。由此因緣，是善男子、善女人等當獲無邊功德勝利。
"The Buddha told Subhūti: 'So it is! So it is! It is as you have said. When such good men and good women recite and proclaim the profound Prajñāpāramitā, countless celestial spirits constantly come to respectfully surround and protect them. Why is this so? The profound Prajñāpāramitā is the supreme treasure of gods, humans, asuras, and others. Through this cause and condition, such good men and good women will obtain boundless meritorious benefits.
「復次，善現！甚深般若波羅蜜多聽聞、受持、讀誦、書寫、供養、修學、宣說等時，多有邪魔為作留難。所以者何？甚深般若波羅蜜多是大珍寶多諸怨賊，譬如世間所貴珍寶，隨所在處多諸怨賊。善現當知！甚深般若波羅蜜多是無上寶，能與世間利益安樂。
'Furthermore, Subhūti! When listening to, upholding, reciting, writing, making offerings to, studying, and proclaiming the profound Prajñāpāramitā, there are often evil demons who create obstacles. Why is this so? The profound Prajñāpāramitā is a great treasure with many enemies and thieves, just as worldly precious treasures, wherever they are located, have many enemies and thieves. Know this, Subhūti! The profound Prajñāpāramitā is the supreme treasure, able to bring benefit and peace to the world.
「復次，善現！甚深般若波羅蜜多於一切法不生不滅、不成不壞、不向不背、不引不遣、不取不捨、不垢不淨、不增不減、不近不遠。所以者何？以一切法都無所有皆不可得。善現當知！甚深般若波羅蜜多於一切法無所得故，非能染污、非所染污。所以者何？無法不能染污無法。善現當知！色無染污故，甚深般若波羅蜜多亦無染污；受、想、行、識無染污故，甚深般若波羅蜜多亦無染污；甚深般若波羅蜜多無染污故，色等諸法亦無染污。若於如是亦不分別，是行般若波羅蜜多。善現當知！甚深般若波羅蜜多無分別故，於一切法無取無捨、無說無示、無引無遣。」
'Furthermore, Subhūti! The profound Prajñāpāramitā regarding all dharmas neither arises nor ceases, neither forms nor destroys, neither approaches nor turns away, neither draws in nor sends out, neither grasps nor abandons, neither defiles nor purifies, neither increases nor decreases, neither comes near nor goes far. Why is this so? Because all dharmas are completely nonexistent and entirely unobtainable. Know this, Subhūti! Because the profound Prajñāpāramitā obtains nothing regarding all dharmas, it is neither capable of defiling nor subject to defilement. Why is this so? Nothing cannot defile nothing. Know this, Subhūti! Because form is undefiled, the profound Prajñāpāramitā is also undefiled; because sensation, perception, formations, and consciousness are undefiled, the profound Prajñāpāramitā is also undefiled; because the profound Prajñāpāramitā is undefiled, form and other dharmas are also undefiled. If one makes no discriminations even about such matters, this is practicing Prajñāpāramitā. Know this, Subhūti! Because the profound Prajñāpāramitā is without discrimination, regarding all dharmas it neither grasps nor abandons, neither speaks nor shows, neither draws in nor sends out.'
時，有無量百千天子住虛空中，歡喜踊躍互相慶慰，同聲唱言：「我等今者於贍部洲見佛第二轉妙法輪。」
At that time, countless hundreds of thousands of celestial sons dwelling in space rejoiced and leaped with joy, congratulating each other, and declared in unison: 'We now see the Buddha turning the wonderful Dharma wheel for the second time in Jambudvīpa.'
爾時，世尊告善現曰：「如是法輪非第一轉亦非第二。所以者何？甚深般若波羅蜜多於一切法不為轉故、不為還故出現世間，但以無性自性空故出現世間。若菩薩摩訶薩能如是知無所分別，是行般若波羅蜜多。」
At that time, the World-Honored One told Subhūti: 'This Dharma wheel is neither the first turning nor the second. Why is this so? The profound Prajñāpāramitā appears in the world not to turn or return all dharmas, but appears in the world simply because of the emptiness of no-nature as intrinsic nature. If bodhisattva-mahāsattvas can know in this way without discrimination, this is practicing Prajñāpāramitā.'"
具壽善現便白佛言：「甚深般若波羅蜜多是為廣大波羅蜜多，達一切法自性空故。雖達諸法自性皆空，而諸菩薩摩訶薩依深般若波羅蜜多，於一切法無縛無著，證得無上正等菩提，轉妙法輪度有情眾；雖證菩提而無所證，證不證法不可得故；雖轉法輪而無所轉，轉法還法不可得故；雖度有情而無所度，見不見法不可得故。世尊！此大般若波羅蜜多甚深教中，轉法輪事都不可得。所以者何？以於此中無法可顯、無法可示、無法可得、無法可轉、無法可還。所以者何？以一切法畢竟不生亦復不滅，不生滅故無轉無還。」
"The Venerable Subhūti then addressed the Buddha, saying: 'The profound Prajñāpāramitā is the vast Prajñāpāramitā because it realizes that all dharmas are empty in their intrinsic nature. Although realizing that all dharmas are empty in their intrinsic nature, bodhisattva-mahāsattvas rely on the profound Prajñāpāramitā to be without bondage or attachment to all dharmas, attain supreme perfect enlightenment, turn the wonderful Dharma wheel, and liberate sentient beings. Although they attain enlightenment, they attain nothing, because the dharmas of attainment and non-attainment are unobtainable. Although they turn the Dharma wheel, they turn nothing, because the dharmas of turning and returning are unobtainable. Although they liberate sentient beings, they liberate no one, because the dharmas of seeing and not seeing are unobtainable. World-Honored One! In this profound teaching of the great Prajñāpāramitā, the matter of turning the Dharma wheel is completely unobtainable. Why is this so? Because herein there are no dharmas to be revealed, no dharmas to be shown, no dharmas to be obtained, no dharmas to be turned, and no dharmas to be returned. Why is this so? Because all dharmas are ultimately neither born nor destroyed, and because they are neither born nor destroyed, there is no turning and no returning.'
爾時，世尊告善現曰：「如是！如是！所以者何？非空、無相、無願法中，可有能轉及能還法，轉還性法不可得故。若能如是宣說開示，是名善淨宣說般若波羅蜜多，此中都無說者、受者、所說受法。既無說者、受者及法，諸能證者亦不可得，無證者故，亦無有能得涅槃者，亦無說法作福田者，福田無故，福性亦空。表示名言皆不可得故，名廣大波羅蜜多。」
At that time, the World-Honored One told Subhūti: 'So it is! So it is! Why is this so? Within the dharmas of emptiness, signlessness, and wishlessness, there can be no dharmas capable of turning or returning, because the nature of turning and returning dharmas is unobtainable. If one can proclaim and reveal in this way, this is called the pure and excellent proclamation of Prajñāpāramitā. Herein there are absolutely no speakers, receivers, or dharmas that are spoken or received. Since there are no speakers, receivers, or dharmas, all those capable of realization are also unobtainable. Because there are no realizers, there are also no beings capable of attaining nirvana, and no dharma-speakers who serve as fields of merit. Because there are no fields of merit, the nature of merit is also empty. Because all designations and verbal expressions are unobtainable, it is called the vast Prajñāpāramitā.'"
爾時，善現復白佛言：「甚深般若波羅蜜多是為無邊波羅蜜多，如太虛空無邊際故；是為無等波羅蜜多，以一切法不可得故；是為遠離波羅蜜多，畢竟空故；是為難伏波羅蜜多，諸法性相不可得故；是為無跡波羅蜜多，無往無來無形體故；是為無性波羅蜜多，無往來故；是為無行波羅蜜多，以一切法無動轉故；是為無奪波羅蜜多，以一切法不可取故；是為無盡波羅蜜多，與無盡法恒相應故；是為無生波羅蜜多，以一切法不可生故；是為無作波羅蜜多，以諸作者不可得故；是為無知波羅蜜多，以一切法無知者故；是為無見波羅蜜多，以一切法無見者故；是為無轉波羅蜜多，以死生者不可得故；是為無壞波羅蜜多，前、後、中際不可得故；是為如幻波羅蜜多，諸法無生無表示故；是為如夢波羅蜜多，是諸意識平等性故；是無雜染波羅蜜多，以貪、瞋、癡無自性故；是無所得波羅蜜多，以所依止不可得故；是無戲論波羅蜜多，以一切法超思議故；是無思慮波羅蜜多，以一切法無動搖故；是無動轉波羅蜜多，住法界故；是為離染波羅蜜多，以一切法不虛妄故；是無等起波羅蜜多，以一切法無分別故；是為寂靜波羅蜜多，一切法相不可得故；是無過失波羅蜜多，修諸功德到彼岸故；是無有情波羅蜜多，證實際故；是為無斷波羅蜜多，以一切法無等起故；是為如實波羅蜜多，無分別故；是無二邊波羅蜜多，於一切法無執著故；是無雜壞波羅蜜多，以一切法不和合故；是無取著波羅蜜多，超諸聲聞、獨覺地故；是無尋伺波羅蜜多，至尋伺法平等性故；是為無量波羅蜜多，無量法故；是為無起波羅蜜多，離我法故；是無分別波羅蜜多，是諸分別平等性故；是不可得波羅蜜多，至一切法真實性故；是為無著波羅蜜多，於一切法皆無著故；是為無依波羅蜜多，無所依故；是為不生波羅蜜多，以一切法皆不生故；是為無常波羅蜜多，以一切法常無性故；是名為苦波羅蜜多，是逼惱法平等性故；是為無我波羅蜜多，於一切法無執著故；是名為空波羅蜜多，以一切法不可得故；是為無相波羅蜜多，以一切法離諸相故；是為無願波羅蜜多，無所成故；是名為力波羅蜜多，以一切法不可屈故；是無量佛法波羅蜜多，過數量故；是無所畏波羅蜜多，其心畢竟無怯畏故；是為真如波羅蜜多，是一切法無變性故；是為自然波羅蜜多，以一切法無自性故；是一切智智波羅蜜多，知一切法無自性故。」
"At that time, Subhūti again addressed the Buddha, saying: 'The profound Prajñāpāramitā is the boundless Prajñāpāramitā, like space which has no limits; it is the incomparable Prajñāpāramitā, because all dharmas are unobtainable; it is the remote Prajñāpāramitā, because of ultimate emptiness; it is the invincible Prajñāpāramitā, because the nature and characteristics of all dharmas are unobtainable; it is the traceless Prajñāpāramitā, because it has no going, no coming, and no form; it is the natureless Prajñāpāramitā, because of no going and coming; it is the actionless Prajñāpāramitā, because all dharmas are without movement or change; it is the ungraspable Prajñāpāramitā, because all dharmas cannot be seized; it is the inexhaustible Prajñāpāramitā, because it constantly accords with inexhaustible dharmas; it is the unborn Prajñāpāramitā, because all dharmas cannot be born; it is the uncreated Prajñāpāramitā, because all creators are unobtainable; it is the unknowing Prajñāpāramitā, because there are no knowers of all dharmas; it is the unseeing Prajñāpāramitā, because there are no seers of all dharmas; it is the non-revolving Prajñāpāramitā, because those who die and are born are unobtainable; it is the indestructible Prajñāpāramitā, because past, future, and present limits are unobtainable; it is the illusion-like Prajñāpāramitā, because all dharmas are unborn and without indication; it is the dream-like Prajñāpāramitā, because of the equality of all consciousness; it is the undefiled Prajñāpāramitā, because greed, hatred, and delusion have no intrinsic nature; it is the non-attaining Prajñāpāramitā, because what is depended upon is unobtainable; it is the non-elaborating Prajñāpāramitā, because all dharmas transcend conceptualization; it is the non-thinking Prajñāpāramitā, because all dharmas are without agitation; it is the unmoving Prajñāpāramitā, because it abides in the dharma-realm; it is the stainless Prajñāpāramitā, because all dharmas are not false; it is the non-arising Prajñāpāramitā, because all dharmas are without discrimination; it is the quiescent Prajñāpāramitā, because the characteristics of all dharmas are unobtainable; it is the faultless Prajñāpāramitā, because it cultivates all merits to reach the other shore; it is the beingless Prajñāpāramitā, because it realizes the true limit; it is the unceasing Prajñāpāramitā, because all dharmas have no arising; it is the truthful Prajñāpāramitā, because of non-discrimination; it is the non-dual-extreme Prajñāpāramitā, because it has no attachment to all dharmas; it is the uncomposite Prajñāpāramitā, because all dharmas do not combine; it is the non-grasping Prajñāpāramitā, because it transcends the grounds of śrāvakas and pratyekabuddhas; it is the non-investigating Prajñāpāramitā, because it reaches the equality of investigative dharmas; it is the immeasurable Prajñāpāramitā, because of immeasurable dharmas; it is the non-arising Prajñāpāramitā, because it is free from self and dharmas; it is the non-discriminating Prajñāpāramitā, because of the equality of all discriminations; it is the unobtainable Prajñāpāramitā, because it reaches the true nature of all dharmas; it is the non-attached Prajñāpāramitā, because it has no attachment to all dharmas; it is the non-dependent Prajñāpāramitā, because it has nothing to depend on; it is the unborn Prajñāpāramitā, because all dharmas are unborn; it is the impermanent Prajñāpāramitā, because all dharmas are always without nature; it is called the suffering Prajñāpāramitā, because of the equality of oppressive dharmas; it is the selfless Prajñāpāramitā, because it has no attachment to all dharmas; it is called the empty Prajñāpāramitā, because all dharmas are unobtainable; it is the signless Prajñāpāramitā, because all dharmas are free from characteristics; it is the wishless Prajñāpāramitā, because nothing is accomplished; it is called the power Prajñāpāramitā, because all dharmas cannot be subdued; it is the immeasurable Buddha-dharma Prajñāpāramitā, because it transcends enumeration; it is the fearless Prajñāpāramitā, because the mind is ultimately without timidity; it is the suchness Prajñāpāramitā, because all dharmas have an unchanging nature; it is the natural Prajñāpāramitā, because all dharmas have no intrinsic nature; it is the omniscient wisdom Prajñāpāramitā, because it knows all dharmas have no intrinsic nature.'"
佛言：「善現！如是！如是！如汝所說。」
The Buddha said: 'Subhūti! So it is! So it is! It is as you have said.'