T07n0220_574 大般若波羅蜜多經(第401卷-第600卷) 第574卷

大般若波羅蜜多經

第七會曼殊室利分

序

西明寺沙門玄則撰

Composed by Xuanze, monk of Ximing Temple

聞夫即相無覩，挺真如之壯觀；即慮無知，成種智之默識。但二塵且落，時逐見以輕濃；五翳將披，復因疑而聚散。是以驟明空道，給孤總旋憩之場；歷選時徒，妙吉昇對揚之重。忽無覲以瞻仰，俄不聆以飡悟，既泯修而造修，亦絕學而趍學。狀其區別，則菩提萬流；斷其混茫，則涅槃一相。一相則不見生死，萬流則無非佛法，不壞假名之繁總，而開實相之泬寥。正明如來法無，況菩薩法；菩薩法無，況二乘法；二乘法無，況凡夫法。法尚不有，何有菩提？尚無菩提，云何可趣？尚無可趣，何有證得？尚無證得，何有證者？是故有之斯殊、無之斯貫，洞之斯遠、沮之斯局。豁爾夷蕩而無懈，熾然翹勵而不精，惱祲與慈渰分華，劍林將玉毫比色，皆其所也。何以易諸？觀其假言路以便便、仰真宗而止止，奕奕珠轉、泠泠玉振，起予聖旨，莫尚於茲！晞體法王，不亦宜矣！然則探其義也，發祕藏之玄扃；味其談也，苞密語之殊轍。詞宛而旨密，即舊《文殊般若》矣。雖雙軸成部，而警策備彰，庶七眾所歸，較然無遠。

Hearing that form is without perception, one beholds the magnificent view of true suchness; immediate contemplation is without knowledge, accomplishing the silent understanding of omniscience. As the two dusts fall away, one follows views of varying intensity; as the five obscurations are about to disperse, doubts cause them to gather and scatter again. Thus, the path of emptiness is suddenly illuminated, providing a place of rest for Anathapindada; through historical selection of contemporaries, Mañjuśrī ascends to engage in debate. Suddenly without an audience to gaze upon, abruptly without hearing to digest and realize, already extinguishing cultivation yet cultivating, also cutting off learning yet hastening to learn. Describing its distinctions results in the myriad streams of bodhi; cutting off its obscurity results in the single characteristic of nirvana. The single characteristic does not see birth and death, the myriad streams are nothing but Buddha-dharma, not destroying the complexity of provisional names, while opening up the vastness of true characteristics. If even the Tathagata's dharma does not exist, how much less so the bodhisattva's dharma; if the bodhisattva's dharma does not exist, how much less so the two vehicles' dharma; if the two vehicles' dharma does not exist, how much less so the ordinary person's dharma. If dharma itself does not exist, how can there be bodhi? If there is no bodhi, how can it be pursued? If there is nothing to pursue, how can there be attainment? If there is no attainment, how can there be an attainer? Therefore, existence differentiates while non-existence penetrates, penetrating it is far-reaching while obstructing it is limited. Suddenly leveled and swept away without laxity, ardently diligent yet not refined, afflictions and compassionate moisture divide into flowers, sword forests compared to jade filaments in color - all of these are its domain. How can this be changed? Observe its provisional path of words flowing smoothly, look up to the true lineage and stop - the pearls revolve brilliantly, the jade chimes ring clearly, arousing my sacred intent, nothing surpasses this! The Dharma King's body shines forth - how fitting indeed! Thus, exploring its meaning opens the mysterious lock of the secret treasury; savoring its discussion encompasses the special tracks of esoteric speech. The words are subtle and the meaning profound - this is none other than the old Mañjuśrī Prajna Sutra. Although compiled in two scrolls, its admonitions are fully manifest, hopefully a refuge for the seven groups of disciples, clearly without distance.

大般若波羅蜜多經 卷第五百七十四

三藏法師玄奘奉　詔譯

第七曼殊室利分之一

如是我聞：

Thus Have I heard:

一時，薄伽梵在室羅筏住誓多林給孤獨園，與大苾芻眾百千人俱，皆阿羅漢，唯阿難陀猶居學地，舍利子等而為上首。復與菩薩摩訶薩眾十千人俱，皆不退轉功德甲冑而自莊嚴，慈氏菩薩、妙吉祥菩薩、無礙辯菩薩、不捨善軛菩薩而為上首。

At that time, the Bhagavān was dwelling in Śrāvastī at Jeta's Grove in Anāthapiṇḍada's Park, together with a great assembly of one hundred thousand bhikṣus, all of whom were Arhats, except for Ānanda who was still at the stage of training, with Śāriputra and others as the leaders. He was also accompanied by ten thousand bodhisattva mahāsattvas, all of whom were adorned with the armor of irreversible merit and virtue. Maitreya Bodhisattva, Mañjuśrī Bodhisattva, Unobstructed Eloquence Bodhisattva, and Not Abandoning the Good Yoke Bodhisattva were the leaders among them.

曼殊室利童子菩薩明相現時出自住處，詣如來所，在外而立。具壽舍利子、大迦多衍那、大迦葉波、大採菽氏、滿慈子、執大藏，如是一切大聲聞僧，亦於此時各從住處，詣如來所，在外而立。

At dawn when the auspicious signs appeared, Mañjuśrī Bodhisattva emerged from his dwelling, went to where the Tathāgata was, and stood outside. The venerable Śāriputra, Mahākātyāyana, Mahākāśyapa, Mahākauṣṭhila, Pūrṇa Maitrāyaṇīputra, and Mahākātyāyana, as well as all the great śrāvaka monks, also at this time came from their dwellings to where the Tathāgata was and stood outside.

爾時，世尊知諸大眾皆來集已，從住處出，敷如常座結跏趺坐，告舍利子：「汝今何故於晨朝時在門外立？」

At that time, the World-Honored One, knowing that the great assembly had all gathered, came out from his dwelling, arranged his seat as usual and sat cross-legged. He said to Śāriputra, "Why are you standing outside the gate in the early morning?"

時，舍利子白言：「世尊！曼殊室利童子菩薩先來住此，我等後來。」

Then, Śāriputra said to the Buddha, "World-Honored One! Mañjuśrī Bodhisattva arrived here first, and we came afterwards."

爾時，世尊知而故問曼殊室利言：「善男子！汝實先來至此住處，為欲觀禮親近佛耶？」

At that time, the World-Honored One, knowing this, still asked Mañjuśrī, "Good son! Did you truly come to this dwelling place first in order to observe, pay homage to, and be close to the Buddha?"

曼殊室利前白佛言：「如是！世尊！如是！善逝！何以故？我於如來觀禮親近甞無厭足，為欲利樂諸有情故實先來此。世尊！我今來至此處親近禮敬觀如來者，專為利樂一切有情，非為證得佛菩提故，非為樂觀如來身故，非為擾動真法界故，非為分別諸法性故，亦不為餘種種事故。我觀如來即真如相無動無作、無所分別無異分別、非即方處非離方處、非有非無、非常非斷、非即三世非離三世、無生無滅、無去無來、無染不染、無二不二，心言路絕。若以此等真如之相觀於如來，名真見佛，亦名禮敬親近如來，實於有情能為利樂。」

Mañjuśrī addressed the Buddha saying, "Yes, World-Honored One! Yes, Well-Gone One! Why? I never tire of observing, paying homage to, and being close to the Tathāgata. I truly came here first for the sake of benefiting and delighting all sentient beings. World-Honored One! My coming here now to be close to, pay homage to, and observe the Tathāgata is solely for the benefit and delight of all sentient beings. It is not for the sake of attaining Buddha's enlightenment, nor for the pleasure of observing the Tathāgata's body, nor to disturb the true Dharma realm, nor to discriminate the nature of dharmas, nor for any other various reasons.

I observe the Tathāgata as having the characteristic of true suchness - without movement or action, without discrimination or different discriminations, neither in a specific place nor apart from place, neither existent nor non-existent, neither permanent nor cut off, neither identical with the three times nor separate from the three times, without birth or extinction, without coming or going, without defilement or non-defilement, without duality or non-duality, beyond the path of words and thoughts. If one observes the Tathāgata with these characteristics of true suchness, it is called truly seeing the Buddha, and it is also called paying homage to and being close to the Tathāgata. This is truly able to benefit and delight sentient beings."

佛告曼殊室利童子：「汝作是觀為何所見？」

The Buddha asked Mañjuśrī: "What do you see when you observe in this way?"

曼殊室利白言：「世尊！我作是觀都無所見，於諸法相亦無所取。」

Mañjuśrī replied: "World-Honored One! When I observe in this way, I see nothing at all, and I do not grasp at any characteristics of phenomena."

佛言：「善哉！善哉！童子！汝能如是觀於如來，於一切法心無所取亦無不取，非集非散。」

The Buddha said: "Excellent, excellent, young man! You are able to observe the Tathagata in this way, neither grasping nor rejecting any dharmas, neither accumulating nor dispersing."

時，舍利子謂曼殊室利言：「仁能如是親近禮敬觀於如來，甚為希有！雖常慈愍一切有情，而於有情都無所得；雖能化導一切有情令趣涅槃，而無所執；雖為利樂諸有情故擐大甲冑，而於其中不起積集、散壞方便。」

Then, Śāriputra said to Mañjuśrī: "It is truly rare that you are able to approach, pay homage, and observe the Tathagata in this way! Although you constantly have compassion for all sentient beings, you do not apprehend any sentient beings. Although you are able to guide all sentient beings towards nirvana, you have no attachments. Although you don the great armor for the benefit and happiness of all sentient beings, you do not give rise to notions of accumulating or dispersing within it."

時，曼殊室利白舍利子言：「如是！如是！如尊所說，我為利樂諸有情故，擐大甲冑令趣涅槃，實於有情及涅槃界所化、所證無得無執。又，舍利子！非我實欲利樂有情擐大甲冑。所以者何？諸有情界無增無減。假使於此一佛土中，有如殑伽沙數諸佛，一一皆住爾所大劫，晝夜常說爾所法門，一一法門各能度脫爾所佛土諸有情類，悉皆令入無餘涅槃。如此佛土有如是事，餘十方面各如殑伽沙等世界亦復如是。雖有爾所諸佛世尊，經爾所時說爾所法，度脫爾所諸有情類，皆令證入無餘涅槃，而有情界亦無增減。何以故？以諸有情自性離故、無邊際故不可增減。」

Mañjuśrī then replied to Śāriputra, "So it is.! So it is! As the Venerable One has said, for the benefit and happiness of all sentient beings, I don the great armor to lead them to nirvana, yet I truly have no apprehension or attachment to sentient beings or the realm of nirvana, whether those to be transformed or those who have attained. Furthermore, Śāriputra! I do not actually desire to benefit sentient beings by donning the great armor. Why? Because the realm of sentient beings neither increases nor decreases. Even if in this one buddha-land there were as many buddhas as there are grains of sand in the Ganges, each dwelling for as many great kalpas, day and night constantly expounding as many Dharma gates, each Dharma gate able to liberate as many sentient beings in as many buddha-lands, all causing them to enter parinirvana without remainder. If such were the case in this buddha-land, and the same were true in worlds in the ten directions as numerous as the sands of the Ganges, although there would be that many buddhas, expounding that much Dharma for that long, liberating that many sentient beings and causing them all to attain parinirvana without remainder, the realm of sentient beings would still neither increase nor decrease. Why? Because the nature of sentient beings is inherently empty and without limits, so it cannot be increased or decreased."

舍利子言：「曼殊室利！若諸有情自性離故、無邊際故無增減者，何緣菩薩求大菩提欲為有情常說妙法？」

Śāriputra said: "Mañjuśrī! If sentient beings have no increase or decrease due to their inherent nature being empty and without limits, why do bodhisattvas seek great enlightenment wishing to constantly teach the wonderful Dharma for sentient beings?"

曼殊室利言：「舍利子！我說有情都不可得，何有菩薩求大菩提欲為有情常說妙法？何以故？舍利子！諸法畢竟不可得故。」

Mañjuśrī replied: "Śāriputra! I say that sentient beings cannot be apprehended at all. How can there be bodhisattvas seeking great enlightenment wishing to constantly teach the wonderful Dharma for sentient beings? Why? Śāriputra! Because all dharmas are ultimately unattainable."

佛告曼殊室利童子：「若諸有情都不可得，云何施設諸有情界？」

The Buddha said to Mañjuśrī: "If all sentient beings cannot be apprehended, how can the realm of sentient beings be established?"

曼殊室利白言：「世尊！有情界者但假施設。」

Mañjuśrī replied: "World-Honored One! The realm of sentient beings is merely a conventional designation."

「曼殊室利！設有問汝：有情界者為有幾何？汝得彼問當云何答？」

The Buddha asked Mañjuśrī: "If someone were to ask you how many realms of sentient beings there are, how would you answer?"

「世尊！我當作如是答：如佛法數，彼界亦爾。」

Mañjuśrī replied: "World-Honored One, I would answer thus: The number of realms of sentient beings is the same as the number of Buddha dharmas."

「曼殊室利！設復問汝：有情界者其量云何？汝得彼問復云何答？」

The Buddha further asked: "Mañjuśrī, if someone were to ask you about the extent of the realms of sentient beings, how would you answer?"

「世尊！我當作如是答：有情界量如諸佛境。」

Mañjuśrī replied: "World-Honored One, I would answer thus: The extent of the realms of sentient beings is the same as the domain of all Buddhas."

「曼殊室利！設有問言：諸有情界為何所屬？汝得彼問復云何答？」

The Buddha then asked: "Mañjuśrī, if someone were to ask to what the realms of sentient beings belong, how would you answer?"

「世尊！我當作如是答：彼界所屬如佛難思。」

Mañjuśrī replies: "World-Honored One, I would answer thus: The realm of sentient beings belongs to the inconceivable nature of the Buddha."

「曼殊室利！設有問言：有情界者為何所住？汝得彼問復云何答？」

The Buddha asks: "Mañjuśrī, if someone were to ask where the realm of sentient beings dwells, how would you answer?"

「世尊！我當作如是答：若離染際所應住法，即有情界所應住法。」

Mañjuśrī replies: "World-Honored One, I would answer thus: The dwelling place of the realm of sentient beings is the same as the dwelling place of the state free from defilements."

「曼殊室利！汝修般若波羅蜜多為何所住？」

The Buddha asks: "Mañjuśrī, where do you dwell when practicing the Prajñāpāramitā?"

「世尊！我修甚深般若波羅蜜多都無所住。」

Mañjuśrī replies: "World-Honored One! When I practice the profound Prajñāpāramitā, I dwell nowhere at all."

「曼殊室利！無所住者云何能修甚深般若波羅蜜多？」

The Buddha asks: "Mañjuśrī, how can one who dwells nowhere practice the profound Prajñāpāramitā?"

「世尊！我由無所住故能修般若波羅蜜多。」

Mañjuśrī replies: "World-Honored One, it is because I dwell nowhere that I can practice the Prajñāpāramitā."

「曼殊室利！汝修般若波羅蜜多，於善、於惡何增何減？」

The Buddha asks Mañjuśrī: "In your practice of the Prajñāpāramitā, what increases or decreases in terms of good and evil?"

「世尊！我修甚深般若波羅蜜多，於善、於惡無增無減。世尊！我修甚深般若波羅蜜多，於一切法亦無增減。世尊！般若波羅蜜多出現世間，不為增減一切法故。世尊！修學甚深般若波羅蜜多，不為棄捨異生等法，不為攝受一切佛法。所以者何？甚深般若波羅蜜多不為捨法、得法故起。世尊！修學甚深般若波羅蜜多，不為厭離生死過失，不為欣樂涅槃功德。所以者何？修此法者不見生死，況有厭離！不見涅槃，況有欣樂！世尊！修學甚深般若波羅蜜多，不見諸法有劣有勝、有失有得、可捨可取。世尊！修學甚深般若波羅蜜多，不得諸法可增可減。所以者何？非真法界有增有減。世尊！若能如是修者，名真修學甚深般若波羅蜜多。

World-Honored One! In my practice of the profound Prajñāpāramitā, there is no increase or decrease in good or evil. World-Honored One! In my practice of the profound Prajñāpāramitā, there is also no increase or decrease in any dharmas. World-Honored One! The Prajñāpāramitā appears in the world not to increase or decrease any dharmas.

World-Honored One! The study of the profound Prajñāpāramitā is not for abandoning the dharmas of ordinary beings, nor for acquiring all Buddha dharmas. Why? The profound Prajñāpāramitā does not arise for the sake of abandoning or attaining dharmas.

World-Honored One! The study of the profound Prajñāpāramitā is not for detesting the faults of samsara, nor for delighting in the merits of nirvana. Why? Those who practice this dharma do not see samsara, how could they detest it? They do not see nirvana, how could they delight in it?

World-Honored One! In studying the profound Prajñāpāramitā, one does not see dharmas as inferior or superior, as lost or gained, as to be abandoned or grasped. World-Honored One! In studying the profound Prajñāpāramitā, one does not attain dharmas that can be increased or decreased. Why? Because the true dharma realm has no increase or decrease.

World-Honored One! One who can practice in this way is truly studying the profound Prajñāpāramitā.⁠

「復次，世尊！若修般若波羅蜜多，於一切法不增不減，名真修學甚深般若波羅蜜多；若修般若波羅蜜多，於一切法不生不滅，名真修學甚深般若波羅蜜多；若修般若波羅蜜多，於一切法不見增減，名真修學甚深般若波羅蜜多；若修般若波羅蜜多，於一切法不見生滅，名真修學甚深般若波羅蜜多。

Furthermore, World-Honored One! If one practices the Prajñāpāramitā without increasing or decreasing any dharmas, this is called truly studying the profound Prajñāpāramitā. If one practices the Prajñāpāramitā without birth or cessation of any dharmas, this is called truly studying the profound Prajñāpāramitā. If one practices the Prajñāpāramitā without seeing increase or decrease in any dharmas, this is called truly studying the profound Prajñāpāramitā. If one practices the Prajñāpāramitā without seeing birth or cessation in any dharmas, this is called truly studying the profound Prajñāpāramitā.

「復次，世尊！若修般若波羅蜜多，於一切法無所思惟，若多若少俱無希願，能、所希願及希願者皆不取著，名真修學甚深般若波羅蜜多；若修般若波羅蜜多，不見諸法有好有醜、有高有下，名真修學甚深般若波羅蜜多。

Furthermore, World-Honored One! If one practices the Prajñāpāramitā without thinking about any dharmas, without wishing for much or little, without attachment to the wisher, the wished-for, or the act of wishing, this is called truly studying the profound Prajñāpāramitā. If one practices the Prajñāpāramitā without seeing dharmas as beautiful or ugly, high or low, this is called truly studying the profound Prajñāpāramitā.

「復次，世尊！善男子等若修般若波羅蜜多，於諸法中不得勝劣，謂都不見此勝此劣，是真般若波羅蜜多。所以者何？真如、法界、法性、實際無勝無劣。若如是修，名真修學甚深般若波羅蜜多。」

Furthermore, World-Honored One! If good men and others practice the Prajñāpāramitā without perceiving superiority or inferiority in dharmas, that is, not seeing this as superior or that as inferior, this is the true Prajñāpāramitā. Why? Because true suchness, the dharma realm, the nature of dharmas, and ultimate reality have no superiority or inferiority. If one practices like this, it is called truly studying the profound Prajñāpāramitā.

佛告曼殊室利童子：「諸佛妙法豈亦不勝？」

The Buddha asked Mañjuśrī: "Are the wonderful dharmas of the Buddhas not superior?"

曼殊室利白言：「世尊！諸佛妙法不可取故，亦不可言是勝是劣，如來豈不證諸法空？」

Mañjuśrī replied: "World-Honored One! Because the wonderful dharmas of the Buddhas cannot be grasped, one cannot say they are superior or inferior. Has the Tathāgata not realized the emptiness of all dharmas?"

世尊答言：「如是！童子！」

The World-Honored One answered: "It is so, young man!"

曼殊室利復白佛言：「諸法空中何有勝劣？」

Mañjuśrī further said to the Buddha: "In the emptiness of dharmas, how can there be superiority or inferiority?"

世尊讚曰：「善哉！善哉！如是！如是！如汝所說。曼殊室利！佛法豈不是無上耶？」

The World-Honored One praised him: "Excellent! Excellent! It is so! It is so! As you have said. Mañjuśrī, is the Buddha's dharma not unsurpassed?"

「如是！世尊！一切佛法雖實無上，而於其中無法可得，故不可說佛法無上。

"So it is! World-Honored One! Although all Buddha dharmas are truly unsurpassed, within them no dharma can be obtained. Therefore, one cannot say that Buddha dharmas are unsurpassed.

「復次，世尊！善男子等若修般若波羅蜜多，不欲住持一切佛法，不欲調伏異生法等；甚深般若波羅蜜多，於諸佛法、異生法等，不欲增長及調伏故，於一切法無分別故。若如是修，名真修學甚深般若波羅蜜多。

Furthermore, World-Honored One! When good men and others practice the Prajñāpāramitā, they do not wish to maintain all Buddha dharmas, nor do they wish to subdue the dharmas of ordinary beings. The profound Prajñāpāramitā does not wish to increase or subdue Buddha dharmas or the dharmas of ordinary beings, because it does not discriminate among any dharmas. If one practices like this, it is called truly studying the profound Prajñāpāramitā.

「復次，世尊！善男子等若修般若波羅蜜多，不見諸法有可思惟、可分別者。」

Furthermore, World-Honored One! When good men and others practice the Prajñāpāramitā, they do not see any dharmas that can be thought about or discriminated."

「曼殊室利！汝於佛法豈不思惟？」

"Mañjuśrī, do you not contemplate the Buddha's teachings?"

「不也！世尊！我若見有真實佛法應可思惟，然我不見。

"No, World-Honored One! If I saw any real Buddha-dharma that should be contemplated, I would contemplate it. However, I do not see any."

「世尊！般若波羅蜜多不為分別諸法故起，謂不分別是異生法、是聲聞法、是獨覺法、是菩薩法、是如來法。善男子等精勤修學甚深般若波羅蜜多，於諸法中都無所得亦無所說，謂不說有異生法性，亦不說有聲聞乃至如來法性。所以者何？此諸法性皆畢竟空、不可見故。若如是修，名真修學甚深般若波羅蜜多。

"World-Honored One! Prajñāpāramitā does not arise for the sake of discriminating dharmas. It does not discriminate between the dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, or tathāgatas. Good men who diligently study the profound Prajñāpāramitā do not attain or speak of anything in all dharmas. They do not speak of the nature of ordinary beings' dharmas, nor do they speak of the nature of śrāvakas' up to tathāgatas' dharmas. Why? Because the nature of all these dharmas is ultimately empty and cannot be seen. If one practices like this, it is called truly studying the profound Prajñāpāramitā."

「復次，世尊！善男子等勤修般若波羅蜜多，不作是念：『此是欲界，此是色界，此無色界，此是滅界。』所以者何？甚深般若波羅蜜多不見有法是可滅者。若如是修，名真修學甚深般若波羅蜜多。

"Furthermore, World-Honored One! Good men who diligently practice Prajñāpāramitā do not think: 'This is the desire realm, this is the form realm, this is the formless realm, this is the realm of cessation.' Why? Because the profound Prajñāpāramitā does not see any dharma that can be extinguished. If one practices like this, it is called truly studying the profound Prajñāpāramitā."

「復次，世尊！若修般若波羅蜜多，於一切法不作恩怨。何以故？甚深般若波羅蜜多不為住持一切佛法，不為棄捨異生等法。所以者何？善男子等勤修般若波羅蜜多，於佛法中不欲證得、不欲滅壞異生等法，達一切法性平等故。若如是修，名真修學甚深般若波羅蜜多。」

"Furthermore, World-Honored One! If one practices Prajñāpāramitā, one does not create feelings of gratitude or resentment towards any dharmas. Why? The profound Prajñāpāramitā does not maintain all Buddha-dharmas, nor does it abandon the dharmas of ordinary beings and others. Why? Good men who diligently practice Prajñāpāramitā do not wish to attain Buddha-dharmas or destroy the dharmas of ordinary beings and others, because they realize the equality of the nature of all dharmas. If one practices like this, it is called truly studying the profound Prajñāpāramitā."

爾時，世尊即便讚曰：「曼殊室利！善哉！善哉！汝今乃能說甚深法，與諸菩薩摩訶薩眾作真法印，亦與聲聞及獨覺等增上慢者作大法印，令如實知先所通達非真究竟。曼殊室利！若善男子、善女人等聞是深法，心不沈沒亦不驚怖，當知是人非於一佛乃至千佛種諸善根，定於無量無邊佛所種諸善根，乃能聞是甚深般若波羅蜜多，心不沈沒亦不驚怖。」

At that time, the World-Honored One praised, saying: "Mañjuśrī! Excellent! Excellent! You are now able to expound the profound Dharma, providing a true Dharma seal for the assembly of bodhisattva mahāsattvas, and also providing a great Dharma seal for the śrāvakas and pratyekabuddhas with overweening pride, enabling them to truly understand that what they previously comprehended was not the ultimate truth. Mañjuśrī! If good men and good women hear this profound Dharma and their minds neither sink nor become frightened, know that such people have not planted roots of goodness with just one Buddha or even a thousand Buddhas, but have definitely planted roots of goodness with countless and boundless Buddhas, and are thus able to hear this extremely profound Prajñāpāramitā without their minds sinking or becoming frightened."

爾時，曼殊室利童子合掌恭敬，復白佛言：「我欲更說甚深般若波羅蜜多，唯願開許！」

At that time, the youth Mañjuśrī joined his palms respectfully and said to the Buddha: "I wish to further expound on the profound Prajñāpāramitā. May I have your permission!"

佛告曼殊室利童子：「汝欲說者，隨汝意說。」

The Buddha told the youth Mañjuśrī: "If you wish to speak, speak according to your intention."

曼殊室利便白佛言：「世尊！若修甚深般若波羅蜜多，於法不得是可住者，亦復不得是不可住，當知如是甚深般若波羅蜜多不緣法住。何以故？以一切法無所緣故。世尊！若能如是修者，名真修學甚深般若波羅蜜多，於一切法不取相故。

Mañjuśrī then said to the Buddha: "World-Honored One! If one practices the profound Prajñāpāramitā, one does not attain any dharma that can be dwelt in, nor does one attain any dharma that cannot be dwelt in. Know that such profound Prajñāpāramitā does not dwell on any dharma. Why? Because all dharmas have no object of cognition. World-Honored One! If one can practice like this, it is called truly studying the profound Prajñāpāramitā, because one does not grasp at the characteristics of any dharmas."

「復次，世尊！應觀如是甚深般若波羅蜜多，不現前觀諸法性相，謂於佛法尚不現觀，況菩薩法！於菩薩法尚不現觀，況獨覺法！於獨覺法尚不現觀，況聲聞法！於聲聞法尚不現觀，況異生法！何以故？以一切法性相離故。

Furthermore, World-Honored One! One should observe this profound Prajñāpāramitā without directly perceiving the nature and characteristics of dharmas. This means not even directly perceiving the Buddha's dharmas, let alone the bodhisattvas' dharmas! Not directly perceiving the bodhisattvas' dharmas, let alone the pratyekabuddhas' dharmas! Not directly perceiving the pratyekabuddhas' dharmas, let alone the śrāvakas' dharmas! Not directly perceiving the śrāvakas' dharmas, let alone the ordinary beings' dharmas! Why? Because the nature and characteristics of all dharmas are detached.

「復次，世尊！依修如是甚深般若波羅蜜多，於諸法中無所分別，謂不分別是可思議、不可思議法性差別，當知菩薩摩訶薩眾修行般若波羅蜜多，於諸法中都無分別。

Furthermore, World-Honored One! In practicing this profound Prajñāpāramitā, there is no discrimination among dharmas. This means not discriminating between conceivable and inconceivable dharma natures. Know that the assembly of bodhisattva mahāsattvas practicing Prajñāpāramitā makes no discrimination among dharmas.

「復次，世尊！依修如是甚深般若波羅蜜多，一切法中都不見有此是佛法、此非佛法，此可思議、此不可思議，以一切法無差別性故。若諸有情能修如是甚深般若波羅蜜多，觀一切法皆是佛法，順菩提故；觀一切法皆不思議，畢竟空故，是諸有情已曾親近、供養恭敬多百千佛種諸善根，乃能如是修行般若波羅蜜多。

Furthermore, World-Honored One! In practicing this profound Prajñāpāramitā, one does not see in all dharmas that this is Buddha-dharma or this is not Buddha-dharma, this is conceivable or this is inconceivable, because all dharmas are of undifferentiated nature. If sentient beings can practice such profound Prajñāpāramitā, observing all dharmas as Buddha-dharma because they accord with bodhi, observing all dharmas as inconceivable because they are ultimately empty, these sentient beings must have previously been close to, made offerings to, and paid respect to hundreds of thousands of Buddhas, planting roots of goodness, to be able to practice Prajñāpāramitā in this way.

「復次，世尊！若善男子、善女人等，聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，當知過去已曾親近、供養恭敬多百千佛種諸善根乃能如是。

Furthermore, World-Honored One! If good men and good women hear this profound Prajñāpāramitā explained and their minds neither sink nor become frightened, know that in the past they must have been close to, made offerings to, and paid respect to hundreds of thousands of Buddhas, planting roots of goodness to be able to be like this.

「復次，世尊！應觀如是甚深般若波羅蜜多，若能勤修，則於諸法不見雜染不見清淨；雖無所見，而能勤修甚深般若波羅蜜多，於一切時心無厭倦。

Furthermore, World-Honored One! One should observe this profound Prajñāpāramitā: if one can diligently practice it, then one sees neither defilement nor purity in dharmas. Although seeing nothing, one can diligently practice the profound Prajñāpāramitā, at all times without weariness.

「復次，世尊！若修如是甚深般若波羅蜜多，於諸異生、聲聞、獨覺、菩薩、佛法無差別想，了此等法畢竟空故。若能如是，名真修學甚深般若波羅蜜多。」

"Furthermore, World-Honored One! If one practices such profound Prajñāpāramitā, one does not discriminate between the dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, and Buddhas, because one understands that all these dharmas are ultimately empty. If one can do this, it is called truly studying the profound Prajñāpāramitā."

佛告曼殊室利童子：「汝已親近、供養幾佛？」

The Buddha asked Mañjuśrī: "How many Buddhas have you approached and made offerings to?"

曼殊室利白言：「世尊！我已親近、供養佛數量同幻士心、心所法，以一切法皆如幻故。」

Mañjuśrī replied: "World-Honored One! The number of Buddhas I have approached and made offerings to is equal to the mental states and mental factors of an illusory person, because all dharmas are like illusions."

「曼殊室利！汝於佛法豈不趣求？」

"Mañjuśrī, do you not seek the Buddha's teachings?"

「世尊！我今不見有法非佛法者，何所趣求？」

"World-Honored One! I do not see any dharma that is not the Buddha's teaching, so what is there to seek?"

「曼殊室利！汝於佛法已成就耶？」

"Mañjuśrī, have you already accomplished the Buddha's teachings?"

「世尊！我今都不見法可名佛法，何所成就？」

"World-Honored One! I do not see any dharma that can be called the Buddha's teaching, so what is there to accomplish?"

「曼殊室利！汝豈不得無著性耶？」

"Mañjuśrī, have you not attained the nature of non-attachment?"

「世尊！我今即無著性，豈無著性復得無著？」

"World-Honored One! I am already the nature of non-attachment, how can non-attachment attain non-attachment again?"

「曼殊室利！汝不當坐菩提座耶？」

"Mañjuśrī, should you not sit on the Bodhi seat?"

「世尊！諸佛於菩提座尚無坐義，況我能坐！何以故？以一切法皆用實際為定量故，於實際中坐及坐者俱不可得。」

"World-Honored One! Even the Buddhas have no concept of sitting on the Bodhi seat, how could I sit? Why? Because all dharmas use ultimate reality as their measure, and in ultimate reality, both the seat and the sitter cannot be found."

「曼殊室利！言實際者，是何增語？」

"Mañjuśrī, what does the term 'ultimate reality' refer to?"

「世尊！實際當知即是偽身增語。」

"World-Honored One! Ultimate reality should be understood as a term for the illusory body."

「曼殊室利！云何偽身可名實際？」

"Mañjuśrī, how can the illusory body be called ultimate reality?"

「世尊！實際無去無來、非真非偽，身非身相俱不可得，偽身亦爾，是故偽身即是實際。」

"World-Honored One! Ultimate reality has no coming or going, is neither true nor false. Both body and non-body characteristics cannot be found. The illusory body is the same. Therefore, the illusory body is ultimate reality."

時，舍利子便白佛言：「若諸菩薩聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，是諸菩薩定趣菩提不復退轉。」

Then, Śāriputra said to the Buddha: "If bodhisattvas hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, these bodhisattvas are definitely progressing towards enlightenment and will not regress."

慈氏菩薩復白佛言：「若諸菩薩聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，是諸菩薩已近無上正等菩提。何以故？是諸菩薩現覺法性離一切分別如大菩提故。」

Maitreya Bodhisattva also said to the Buddha: "If bodhisattvas hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, these bodhisattvas are already close to supreme perfect enlightenment. Why? Because these bodhisattvas directly realize the nature of dharmas as free from all discriminations, just like great enlightenment."

曼殊室利亦白佛言：「若諸菩薩聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，是諸菩薩如佛世尊堪受世間供養恭敬。何以故？於一切法覺實性故。」

Mañjuśrī also said to the Buddha: "If bodhisattvas hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, these bodhisattvas are worthy of receiving offerings and reverence from the world, just like the Buddha World-Honored One. Why? Because they have awakened to the true nature of all dharmas."

時，有女人名無緣慮，合掌恭敬白言：「世尊！若諸有情聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，是諸有情於異生法、若聲聞法、若獨覺法、若菩薩法、若如來法皆不緣慮。所以者何？達一切法都無所有，能、所緣慮俱不可得。」

At that time, there was a woman named Wuyanlü (無緣慮, "Without Conceptual Thought") who respectfully joined her palms and said to the Buddha: "World-Honored One! If sentient beings hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, these sentient beings do not conceptualize the dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, or tathāgatas. Why? Because they realize that all dharmas are without inherent existence, and both the subject and object of conceptualization cannot be obtained."

爾時，佛告舍利子等：「如是！如是！如汝所說。若善男子、善女人等，聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，是善男子、善女人等當知已住不退轉地，定趣菩提不復退轉。舍利子等！若諸有情聞說如是甚深般若波羅蜜多，心不沈沒亦不驚怖，歡喜、信樂、聽聞、受持，轉為他說心無厭倦；是諸有情能為一切真實廣大殊勝施主，能施一切無上財寶，具足布施波羅蜜多；是諸有情淨戒圓滿，具真淨戒、具勝淨戒，淨戒功德皆已圓滿，具足淨戒波羅蜜多；是諸有情安忍圓滿，具真安忍、具勝安忍，安忍功德皆已圓滿，具足安忍波羅蜜多；是諸有情精進圓滿，具真精進、具勝精進，精進功德皆已圓滿，具足精進波羅蜜多；是諸有情靜慮圓滿，具真靜慮、具勝靜慮，靜慮功德皆已圓滿，具足靜慮波羅蜜多；是諸有情般若圓滿，具真般若、具勝般若，般若功德皆已圓滿，具足般若波羅蜜多；是諸有情成就真勝慈、悲、喜、捨，亦能為他宣說、開示甚深般若波羅蜜多。」

Then the Buddha said to Śāriputra and others: "So it is! So it is! As you have said. If good men and good women hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, know that these good men and good women have already abided in the stage of non-retrogression and will definitely progress towards bodhi without turning back. Śāriputra and others! If sentient beings hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, but instead rejoice, have faith, listen, receive and uphold it, and tirelessly explain it to others; these sentient beings can be true, vast, and supreme benefactors for all, able to give all unsurpassed treasures, perfecting the pāramitā of giving; these sentient beings have perfect pure precepts, possessing true pure precepts and supreme pure precepts, with the merit of pure precepts fully perfected, fulfilling the pāramitā of pure precepts; these sentient beings have perfect patience, possessing true patience and supreme patience, with the merit of patience fully perfected, fulfilling the pāramitā of patience; these sentient beings have perfect diligence, possessing true diligence and supreme diligence, with the merit of diligence fully perfected, fulfilling the pāramitā of diligence; these sentient beings have perfect meditation, possessing true meditation and supreme meditation, with the merit of meditation fully perfected, fulfilling the pāramitā of meditation; these sentient beings have perfect wisdom, possessing true wisdom and supreme wisdom, with the merit of wisdom fully perfected, fulfilling the pāramitā of wisdom; these sentient beings have accomplished true and supreme loving-kindness, compassion, joy, and equanimity, and are also able to explain and reveal the profound Prajñāpāramitā to others."

佛告曼殊室利童子：「汝觀何義，欲證無上正等菩提？」

The Buddha asked Mañjuśrī: "What meaning do you perceive in attaining supreme perfect bodhi?"

曼殊室利白言：「世尊！我於無上正等菩提尚無住心，況當欲證！我於菩提無求趣意。所以者何？菩提即我，我即菩提，如何求趣？」

Mañjuśrī replied: "World-Honored One! I do not even have a mind that abides in supreme perfect bodhi, how much less would I desire to attain it! I have no intention of seeking or pursuing bodhi. Why? Because bodhi is me, and I am bodhi. How is one to seek or pursue?"

佛言：「善哉！善哉！童子！汝能巧說甚深義處。汝於先佛多植善根，久發大願，能依無得修行種種清淨梵行。」

The Buddha said: "Excellent! Excellent! Young man! You are able to skillfully explain this profound meaning. You have planted many good roots under previous Buddhas, made great vows for a long time, and are able to practice various pure brahmacaryas based on non-attainment."

曼殊室利便白佛言：「若於諸法有所得者，可依無得修淨梵行。我都不見有法可得及無所得，如何可言能依無得修淨梵行？」

Mañjuśrī then said to the Buddha: "If there were something to be attained in all dharmas, one could practice pure brahmacarya based on non-attainment. I do not see any dharma that can be attained or not attained. How can it be said that one can practice pure brahmacarya based on non-attainment?"

佛告曼殊室利童子：「汝今見我聲聞德耶？」

The Buddha asked Mañjuśrī: "Do you now see my śrāvaka virtues?"

「世尊！我見！」

"World-Honored One! I see!"

佛言：「童子！汝云何見？」

The Buddha said: "Young man! How do you see?"

「世尊！今我見諸聲聞，非異生、非聖者，非有學、非無學，非可見、非不可見，非見者、非不見者，非多、非少，非小、非大，非已調伏、非未調伏，我如是見而無見想。」

"World-Honored One! Now I see all śrāvakas as neither ordinary beings nor sages, neither those in training nor those beyond training, neither visible nor invisible, neither seers nor non-seers, neither many nor few, neither small nor great, neither tamed nor untamed. I see them thus, without any notion of seeing."

時，舍利子便問彼言：「於聲聞乘既如是見，復云何見正等覺乘？」

Then, Śāriputra asked him: "Since you see the śrāvaka vehicle in this way, how do you see the vehicle of perfect enlightenment?"

「大德！我今不見菩薩，亦復不見諸菩薩法。不見菩提，亦復不見趣菩提法，亦不見有趣菩提行，亦不見有證菩提法，不見有能證菩提者。我如是見正等覺乘，謂於其中都無所見。」

"Venerable One! I do not see bodhisattvas, nor do I see the dharmas of bodhisattvas. I do not see bodhi, nor do I see dharmas that lead to bodhi, nor do I see practices that lead to bodhi, nor do I see dharmas that realize bodhi, nor do I see anyone who can realize bodhi. This is how I see the vehicle of perfect enlightenment - I see nothing within it."

時，舍利子復問彼言：「汝於如來當云何見？」

Then, Śāriputra asked him again: "How do you see the Tathāgata?"

「大德！止！止！勿於如來大龍象王而興言論。」

"Venerable One! Stop! Stop! Do not engage in discussion about the Tathāgata, the great king of nāgas."

「曼殊室利！所言佛者，是何增語？」

"Mañjuśrī! What does the term 'Buddha' refer to?"

「今問大德：所言我者，復何增語？」

"Now I ask you, Venerable One: What is the further designation for what is called 'self'?"

舍利子言：「我者但有假立名字，是空增語。」

Śāriputra said: "The 'self' is merely a conventionally established name, it is an empty designation."

「大德當知！佛之增語即我增語，我之與佛俱畢竟空，但隨世間假立名字。菩提名字亦是假立，不可尋此求實菩提，菩提相空不可表示。何以故？名字、菩提二俱空故。名字空故言說亦空，不可以空表示空法；菩提空故佛亦是空，故所言佛是空增語。

"Venerable One, you should know! The designation for 'Buddha' is the same as the designation for 'self'. Both 'self' and 'Buddha' are ultimately empty, merely conventionally established names in accordance with the world. The name 'bodhi' is also conventionally established. One cannot seek real bodhi through this name. The characteristic of bodhi is empty and cannot be indicated. Why? Because both names and bodhi are empty. Because names are empty, speech is also empty. Empty dharmas cannot be indicated by emptiness. Because bodhi is empty, Buddha is also empty. Therefore, what is called 'Buddha' is an empty designation."

「復次，大德！所言佛者，無來無去、無生無滅，無所證得、無所成就，無名、無相不可分別，無言、無說不可表示，唯微妙智自內證知，謂諸如來覺一切法畢竟空寂證大菩提，隨順世間假立名字，故稱為佛非為實有，若有若無不可得故。

"Furthermore, Venerable One! What is called 'Buddha' has no coming or going, no birth or death, nothing attained, nothing accomplished, no name, no characteristics, cannot be discriminated, no words, no speech, cannot be indicated. Only subtle wisdom knows it internally. This means all Tathāgatas realize all dharmas as ultimately empty and quiescent, attaining great bodhi, and in accordance with the world conventionally establish names. Therefore it is called 'Buddha', but it is not truly existent, because it cannot be grasped as either existent or non-existent."

「復次，大德！如來所證微妙智慧說名菩提，成就菩提故名為佛；菩提空故佛亦是空，由此佛名是空增語。」

"Furthermore, Venerable One! The subtle wisdom realized by the Tathāgata is called bodhi. Because of accomplishing bodhi, one is called Buddha. Because bodhi is empty, Buddha is also empty. Therefore, the name 'Buddha' is an empty designation."

時，舍利子便白佛言：「曼殊室利所說深法，非初學者所能了知。」

Then, Śāriputra said to the Buddha: "The profound Dharma explained by Mañjuśrī is not something that beginners can understand."

爾時，曼殊室利童子即白具壽舍利子言：「我所說者，非唯初學不能解了，所作已辦阿羅漢等亦不能知，非我所說有能知者。所以者何？菩提之相非識所識，無見無聞、無得無念、無生無滅，不可說示、不可聽受。如是菩提性相空寂，諸大菩薩尚未能知，何況二乘所知解了！菩提性相尚不可得，況當有實證菩提者！」

At that time, the youth Mañjuśrī immediately said to the Venerable Śāriputra: "What I have explained is not only beyond the comprehension of beginners, but even arhats who have completed their tasks cannot understand it. There is no one who can understand what I have said. Why? Because the characteristics of bodhi are not known by consciousness, cannot be seen or heard, cannot be attained or conceived, are neither born nor cease, cannot be explained or listened to. The nature and characteristics of such bodhi are empty and quiescent. Even great bodhisattvas have not yet been able to know it, how much less could those of the two vehicles understand it! The nature and characteristics of bodhi cannot even be obtained, how much less could there be someone who truly realizes bodhi!"

舍利子言：「曼殊室利！佛於法界豈不證耶？」

Śāriputra said: "Mañjuśrī! Doesn't the Buddha realize the Dharmadhātu?"

「不也！大德！所以者何？佛即法界，法界即佛，法界不應還證法界。

"No, Venerable One! Why? Because the Buddha is the Dharmadhātu, and the Dharmadhātu is the Buddha. The Dharmadhātu can’t realize the Dharmadhātu again.

「又，舍利子！一切法空說為法界，即此法界說為菩提，法界、菩提俱離性相，由斯故說一切法空。一切法空、菩提、法界，皆是佛境無二無別，無二無別故不可了知，不可了知故則無言說，無言說故不可施設有為無為、有非有等。

Furthermore, Śāriputra! The emptiness of all dharmas is called the Dharmadhātu, and this Dharmadhātu is called bodhi. Both the Dharmadhātu and bodhi are free from nature and characteristics. Therefore, it is said that all dharmas are empty. The emptiness of all dharmas, bodhi, and the Dharmadhātu are all the Buddha's domain, without duality or distinction. Because there is no duality or distinction, they cannot be known. Because they cannot be known, there is no speech about them. Because there is no speech, one cannot posit conditioned or unconditioned, existent or non-existent, and so forth."

「又，舍利子！一切法性亦無二無別，無二無別故不可了知，不可了知故則無言說，無言說故不可施設。所以者何？諸法本性都無所有，不可施設在此在彼、此物彼物。

"Furthermore, Śāriputra, the nature of all dharmas is also without duality or distinction. Because there is no duality or distinction, it cannot be known. Because it cannot be known, there is no speech about it. Because there is no speech, it cannot be posited. Why is this? The original nature of all dharmas is utterly non-existent, and cannot be posited as being here or there, as this thing or that thing.

「又，舍利子！若造無間，當知即造不可思議亦造實際。何以故？舍利子！不可思議與五無間，俱即實際性無差別。既無有能造實際者，是故無間、不可思議亦不可造。由斯理趣，造無間者非墮地獄，不思議者非得生天；造無間者亦非長夜沈淪生死，不思議者亦非究竟能證涅槃。何以故？舍利子！不可思議與五無間皆住實際，性無差別，無生無滅、無去無來、非因非果、非善非惡、非招惡趣非感人天、非證涅槃非沒生死。何以故？以真法界非善非惡、非高非下，無前後故。

Furthermore, Śāriputra, if one commits the five heinous acts, know that one is also committing the inconceivable and creating the ultimate reality. Why? Śāriputra, the inconceivable and the five heinous acts are both of the nature of ultimate reality, without difference. Since there is no one who can create ultimate reality, therefore the heinous acts and the inconceivable also cannot be created. Following this reasoning, one who commits heinous acts does not fall into hell, and one who contemplates the inconceivable does not attain rebirth in heaven; one who commits heinous acts is also not long submerged in the cycle of birth and death, and one who contemplates the inconceivable also does not ultimately realize nirvana. Why? Śāriputra, both the inconceivable and the five heinous acts abide in ultimate reality, their nature without difference - without birth or cessation, without coming or going, neither cause nor effect, neither good nor evil, neither leading to evil destinies nor resulting in human or divine rebirth, neither realizing nirvana nor sinking into samsara. Why? Because the true dharma-realm is neither good nor evil, neither high nor low, without before or after.

「又，舍利子！犯重苾芻非墮地獄，淨持戒者非得生天；犯重苾芻非沈生死，淨持戒者非證涅槃；犯重苾芻非應毀訾，淨持戒者非應讚歎；犯重苾芻非應輕蔑，淨持戒者非應恭敬；犯重苾芻非應乖諍，淨持戒者非應和合；犯重苾芻非應遠離，淨持戒者非應親近；犯重苾芻非應損減，淨持戒者非應增益；犯重苾芻非不應供，淨持戒者非定應供；犯重苾芻非增長漏，淨持戒者非損減漏；犯重苾芻非不清淨，淨持戒者非定清淨；犯重苾芻非無淨信，淨持戒者非有淨信；犯重苾芻非不應受清淨信施，淨持戒者非定應受清淨信施。何以故？舍利子！真法界中若持若犯其性平等，無差別故。

Furthermore, Śāriputra! A bhikṣu who violates major precepts does not fall into hell, and one who purely upholds the precepts does not attain rebirth in heaven; a bhikṣu who violates major precepts is not submerged in samsara, and one who purely upholds the precepts does not realize nirvana; a bhikṣu who violates major precepts should not be criticized, and one who purely upholds the precepts should not be praised; a bhikṣu who violates major precepts should not be despised, and one who purely upholds the precepts should not be revered; a bhikṣu who violates major precepts should not be opposed, and one who purely upholds the precepts should not be in harmony with; a bhikṣu who violates major precepts should not be shunned, and one who purely upholds the precepts should not be approached; a bhikṣu who violates major precepts should not be diminished, and one who purely upholds the precepts should not be elevated; a bhikṣu who violates major precepts is not unworthy of offerings, and one who purely upholds the precepts is not definitely worthy of offerings; a bhikṣu who violates major precepts does not increase defilements, and one who purely upholds the precepts does not decrease defilements; a bhikṣu who violates major precepts is not impure, and one who purely upholds the precepts is not definitely pure; a bhikṣu who violates major precepts is not without pure faith, and one who purely upholds the precepts does not definitely have pure faith; a bhikṣu who violates major precepts is not unworthy of receiving pure offerings, and one who purely upholds the precepts is not definitely worthy of receiving pure offerings. Why? Śāriputra! In the true dharma-realm, whether upholding or violating, their nature is equal, without difference."

「又，舍利子！諸異生類名和合者，漏盡苾芻名不和合。」

"Furthermore, Śāriputra! Ordinary beings are called 'united,' while bhikṣus who have exhausted their defilements are called 'not united.'"

「曼殊室利！汝依何義作如是說？」

"Mañjuśrī! On what basis do you say this?"

「大德！異生與生因合，名和合者，諸阿羅漢無如是義，名不和合。我依此義作如是說。

"Venerable One! Ordinary beings are united with the causes of rebirth, hence they are called 'united.' Arhats do not have such a meaning, hence they are called 'not united.' It is on this basis that I say this.

「又，舍利子！諸異生類名超怖者，漏盡苾芻名不超怖。」

Furthermore, Śāriputra! Ordinary beings are called 'those who transcend fear,' while bhikṣus who have exhausted their defilements are called 'those who do not transcend fear.'"

「曼殊室利！汝依何義作如是說？」

"Mañjuśrī! On what basis do you say this?"

「大德！異生於可怖法不生怖畏，名超怖者，諸阿羅漢知可怖法實無所有、無怖可超。我依此義作如是說。

"Venerable One! Ordinary beings do not generate fear towards fearful things, hence they are called 'those who transcend fear.' Arhats know that fearful things are actually non-existent, and there is no fear to transcend. It is on this basis that I say this.

「又，舍利子！諸異生類得無滅忍，諸菩薩眾得無生忍。」

Furthermore, Śāriputra! Ordinary beings attain the patience of non-extinction, while the assembly of bodhisattvas attains the patience of non-arising."

「曼殊室利！汝依何義作如是說？」

"Mañjuśrī! On what basis do you say this?"

「大德！異生不樂寂滅，名得無滅忍，諸菩薩眾不見法生，名得無生忍。我依此義作如是說。

"Venerable One! Ordinary beings do not delight in quiescence, hence they are said to attain the patience of non-extinction. The assembly of bodhisattvas does not see the arising of dharmas, hence they are said to attain the patience of non-arising. It is on this basis that I say this.

「又，舍利子！諸異生類名調伏者，漏盡苾芻名不調伏。」

Furthermore, Śāriputra! Ordinary beings are called 'those who are tamed,' while bhikṣus who have exhausted their defilements are called 'those who are not tamed.'"

「曼殊室利！汝依何義作如是說？」

"Mañjuśrī! On what basis do you say this?"

「大德！異生未調伏故應可調伏，名調伏者，諸阿羅漢漏結已盡不復須調，名不調伏。我依此義作如是說。

"Venerable One! Ordinary beings, because they are not yet tamed, should be tamed, hence they are called 'those who are tamed.' Arhats have exhausted their defilements and fetters and no longer need to be tamed, hence they are called 'those who are not tamed.' It is on this basis that I say this."

「又，舍利子！諸異生類名增上心超越行者，漏盡苾芻名心下劣非超越行。」

"Furthermore, Śāriputra! Ordinary beings are called 'those with superior minds who transcend practice,' while bhikṣus who have exhausted their defilements are called 'those with inferior minds who do not transcend practice.'"

「曼殊室利！汝依何義作如是說？」

"Mañjuśrī! On what basis do you say this?"

「大德！異生其心高舉行違法界，名增上心超越行者，諸阿羅漢其心謙下行順法界，名心下劣非超越行。我依此義作如是說。」

"Venerable One! Ordinary beings, with their minds elevated, act contrary to the dharma-realm, hence they are called 'those with superior minds who transcend practice.' Arhats, with their minds humble, act in accordance with the dharma-realm, hence they are called 'those with inferior minds who do not transcend practice.' It is on this basis that I say this."

時，舍利子讚曼殊室利言：「善哉！善哉！善能為我解密語義。」

Then, Śāriputra praised Mañjuśrī, saying: "Excellent! Excellent! You have skillfully explained the meaning of this cryptic speech for me."

曼殊室利報言：「如是！如是！大德！我非但能解密語義，我亦即是一切漏盡真阿羅漢。何以故？我於聲聞、獨覺樂欲皆永不起故，名漏盡真阿羅漢。」

Mañjuśrī replied: "So it is! So it is! Venerable One! Not only can I explain the meaning of cryptic speech, but I am also a true Arhat who has exhausted all defilements. Why? Because I no longer give rise to the desires of śrāvakas and pratyekabuddhas, therefore I am called a true Arhat who has exhausted all defilements."

佛告曼殊室利童子：「頗有因緣，可說菩薩坐菩提座不證無上正等菩提？」

The Buddha asked Mañjuśrī: "Is there any reason why it can be said that a bodhisattva sitting on the bodhi seat does not attain supreme perfect enlightenment?"

曼殊室利白言：「世尊！亦有因緣，可說菩薩坐菩提座不證無上正等菩提，謂菩提中無有少法可名無上正等菩提，然真菩提性無差別，非坐可得、不坐便捨。由此因緣，可說菩薩坐菩提座不證菩提，無相菩提不可證故。」

Mañjuśrī replied: "World-Honored One! There is indeed a reason why it can be said that a bodhisattva sitting on the bodhi seat does not attain supreme perfect enlightenment. This is because within bodhi, there is not even the slightest dharma that can be called supreme perfect enlightenment. However, the nature of true bodhi is without distinction; it cannot be attained by sitting, nor abandoned by not sitting. For this reason, it can be said that a bodhisattva sitting on the bodhi seat does not attain bodhi, because characteristicless bodhi cannot be attained."

曼殊室利復白佛言：「無上菩提即五無間，彼五無間即此菩提。所以者何？菩提、無間俱假施設，非真實有菩提之性，非可證得，非可修習，非可現見，彼五無間亦復如是。又一切法本性畢竟不可現見，於中無覺、無覺者，無見、無見者，無知、無知者，無分別、無分別者，離相平等名為菩提，五無間性亦復如是。由此菩提非可證得，言可證得、修習、現見大菩提者是增上慢。」

Mañjuśrī further said to the Buddha: "Supreme enlightenment is the same as the five heinous acts, and those five heinous acts are this enlightenment. Why? Both enlightenment and the heinous acts are merely conventional designations. There is no real nature of enlightenment that can be attained, cultivated, or directly perceived. The five heinous acts are also like this. Furthermore, the original nature of all dharmas is ultimately unperceivable. Within it, there is no awakening and no one who awakens, no seeing and no seer, no knowing and no knower, no discrimination and no discriminator. Being free from characteristics and equal is called enlightenment, and the nature of the five heinous acts is also like this. Therefore, this enlightenment cannot be attained. To say that great enlightenment can be attained, cultivated, or directly perceived is arrogance."

佛告曼殊室利童子：「汝今謂我是如來耶？」

The Buddha asked Mañjuśrī: "Do you now consider me to be the Tathāgata?"

「不也！世尊！不也！善逝！我不謂佛是實如來。所以者何？夫如來者以微妙智證會真如，妙智、真如二俱離相，真如離相非謂真如，妙智亦然非謂妙智，既無妙智及無真如，是故如來亦非真實。何以故？真如、妙智但假施設，如來亦爾，非二、不二。是故妙智、真如、如來，但有假名而無一實，故不謂佛是實如來。」

"No, World-Honored One! No, Well-Gone One! I do not consider the Buddha to be the real Tathāgata. Why? The Tathāgata uses subtle wisdom to realize true suchness, but both subtle wisdom and true suchness are free from characteristics. True suchness free from characteristics is not true suchness, and subtle wisdom is also not subtle wisdom. Since there is neither subtle wisdom nor true suchness, therefore the Tathāgata is also not real. Why? True suchness and subtle wisdom are merely conventional designations. The Tathāgata is also like this, neither dual nor non-dual. Therefore, subtle wisdom, true suchness, and Tathāgata are merely conventional names without any real essence. Hence, I do not consider the Buddha to be the real Tathāgata."

佛告曼殊室利童子：「汝非疑惑於如來耶？」

The Buddha asked Mañjuśrī: "Do you not doubt the Tathāgata?"

「不也！世尊！不也！善逝！何以故？我觀如來實不可得、無生無滅，故無所疑。」

"No, World-Honored One! No, Well-Gone One! Why? I observe that the Tathāgata is truly unobtainable, without birth or cessation, therefore I have no doubts."

佛告曼殊室利童子：「如來豈不出現世間？」

The Buddha asked Mañjuśrī: "Does the Tathāgata not appear in the world?"

「不也！世尊！不也！善逝！若真法界出現世間，可言如來出現於世，非真法界出現世間，是故如來亦不出現。」

"No, World-Honored One! No, Well-Gone One! If the true dharma-realm appeared in the world, one could say that the Tathāgata appears in the world. But the true dharma-realm does not appear in the world, therefore the Tathāgata also does not appear."

「曼殊室利！汝謂殑伽沙數諸佛入涅槃不？」

"Mañjuśrī, do you think that the Buddhas as numerous as the sands of the Ganges have entered nirvana?"

「世尊！豈不諸佛如來同不思議一境界相？」

"World-Honored One, don't all Buddhas and Tathāgatas share the same inconceivable single realm?"

「曼殊室利！如是！如是！如汝所說。諸佛如來同不思議一境界相。」

"Mañjuśrī, it is so! It is so! As you have said. All Buddhas and Tathāgatas share the same inconceivable single realm."

曼殊室利復白佛言：「今佛世尊現住世不？」

Mañjuśrī further said to the Buddha: "Is the Buddha, the World-Honored One, currently dwelling in the world?"

佛言：「如是！」

The Buddha said: "It is so."

曼殊室利便白佛言：「若佛世尊現住世者，殑伽沙等諸佛世尊亦應住世。何以故？一切如來同不思議一境相故。不思議相無生無滅，如何諸佛有入涅槃？是故，世尊！若未來佛當有出世，一切如來皆當出世；若過去佛已入涅槃，一切如來皆已滅度；若現在佛現證菩提，一切如來皆應現證。何以故？不思議中去、來、現在所有諸佛無差別故。然諸世間迷謬執著種種戲論，謂佛世尊有生有滅，有證菩提。」

Mañjuśrī then said to the Buddha: "If the Buddha, the World-Honored One, is currently dwelling in the world, then the Buddhas as numerous as the sands of the Ganges should also be dwelling in the world. Why? Because all Tathāgatas share the same inconceivable single realm. The inconceivable has no birth and no death, so how can Buddhas enter nirvana? Therefore, World-Honored One, if future Buddhas are to appear in the world, all Tathāgatas will appear; if past Buddhas have entered nirvana, all Tathāgatas have already passed away; if present Buddhas are realizing enlightenment, all Tathāgatas should be realizing it. Why? Because in the inconceivable, there is no difference among the Buddhas of the past, present, and future. However, the deluded worldly beings cling to various conceptual elaborations, saying that the Buddha, the World-Honored One, has birth and death, and realizes enlightenment."

佛告曼殊室利童子：「汝所說法，唯有如來、不退菩薩、大阿羅漢所能解了，餘不能知。何以故？唯如來等聞是深法，如實了達不讚不毀，知心、非心不可得故。所以者何？一切法性皆悉平等，心及非心俱不可得，由此於法無讚無毀。」

The Buddha said to Mañjuśrī: "The Dharma you have spoken can only be understood by Tathāgatas, irreversible bodhisattvas, and great arhats. Others cannot know it. Why? Only those like the Tathāgata, upon hearing this profound Dharma, can truly understand it without praise or blame, knowing that mind and non-mind cannot be obtained. Why is this? The nature of all dharmas is entirely equal, and both mind and non-mind cannot be obtained. Therefore, there is no praise or blame regarding the Dharma."

曼殊室利即白佛言：「於是深法誰當讚毀？」

Mañjuśrī then said to the Buddha: "Who could praise or blame this profound Dharma?"

佛言：「童子！愚夫異生彼如是心非實心性，同佛心性不可思議。」

The Buddha said: "Young man! The mind of foolish ordinary beings is not of a real mind nature, yet it is inconceivable like the Buddha's mind nature."

曼殊室利復白佛言：「愚夫異生心、非心性，同佛心性不思議耶？」

Mañjuśrī further said to the Buddha: "Is the mind and non-mind nature of foolish ordinary beings inconceivable like the Buddha's mind nature?"

佛告曼殊室利童子：「如是！如是！如汝所說。何以故？佛、有情心及一切法，皆悉平等、不思議故。」

The Buddha told Mañjuśrī: "It is so! It is so! As you have said. Why? Because the minds of Buddhas and sentient beings, as well as all dharmas, are all equal and inconceivable."

曼殊室利復白佛言：「佛、有情心及一切法，若皆平等、不可思議；今諸聖賢求涅槃者，勤行精進豈不唐捐？所以者何？不思議性與涅槃性既無差別，何用更求？若有說言此異生法、此聖者法有差別相，當知彼人未曾親近真淨善友，作如是說，令諸有情執二法異，沈淪生死不得涅槃。」

Mañjuśrī further said to the Buddha: "If the minds of Buddhas and sentient beings, as well as all dharmas, are equal and inconceivable; aren't the efforts of those noble ones who seek nirvana in vain? Why? If the inconceivable nature and the nature of nirvana have no difference, what is there to seek further? If someone says that the dharmas of ordinary beings and the dharmas of noble ones have different characteristics, know that such a person has never been close to true and pure good friends. Making such statements causes sentient beings to cling to the duality of dharmas, sinking in samsara and not attaining nirvana."

佛告曼殊室利童子：「汝願如來於有情類最為勝不？」

The Buddha asked Mañjuśrī: "Do you wish for the Tathāgata to be supreme among sentient beings?"

「世尊！若有真實有情，我願如來於彼最勝，然有情類實不可得。」

"World-Honored One! If there were truly sentient beings, I would wish for the Tathāgata to be supreme among them. However, sentient beings cannot actually be found."

佛告曼殊室利童子：「汝願佛成就不思議法耶？」

The Buddha asked Mañjuśrī: "Do you wish for the Buddha to accomplish inconceivable dharmas?"

「世尊！若有不思議法實可成就，我願如來成就彼法，然無是事。」

"World-Honored One! If there were inconceivable dharmas that could actually be accomplished, I would wish for the Tathāgata to accomplish them. However, there is no such thing."

佛告曼殊室利童子：「汝願如來說法調伏弟子眾不？」

The Buddha asked Mañjuśrī: "Do you wish for the Tathāgata to teach the Dharma and subdue the assembly of disciples?"

「世尊！若有說法調伏真如法界，我願如來說法調伏諸弟子眾，然佛世尊出現於世，於有情類都無恩德。所以者何？諸有情類皆住無雜真如法界，於此界中異生、聖者、能說、能受俱不可得。」

"World-Honored One! If there were teaching that could subdue the true suchness dharma realm, I would wish for the Tathāgata to teach and subdue the assembly of disciples. However, when the Buddha World-Honored One appears in the world, he has no grace or virtue for sentient beings. Why? Because all sentient beings dwell in the unmixed true suchness dharma realm, and within this realm, ordinary beings, noble ones, those who can teach, and those who can receive are all unobtainable."

佛告曼殊室利童子：「汝願如來是世無上真福田不？」

The Buddha asked Mañjuśrī: "Do you wish for the Tathāgata to be the world's unsurpassed true field of merit?"

曼殊室利白言：「世尊！若諸福田是實有者，我亦願佛於彼無上，然諸福田實不可得，是故諸佛皆非福田、非非福田，以福、非福及一切法性平等故。然世間田能無盡者，世共說彼名無上田，諸佛世尊證無盡福，是故可說無上福田。又世間田無轉變者，世共說彼名無上田，諸佛世尊證無變福，是故可說無上福田。又世間田用難思者，世共說彼名無上田，諸佛世尊證難思福，是故可說無上福田。諸佛福田雖實無上，而植福者無減無增。」

Mañjuśrī replied: "World-Honored One! If fields of merit truly existed, I would also wish for the Buddha to be supreme among them. However, fields of merit cannot actually be found. Therefore, all Buddhas are neither fields of merit nor non-fields of merit, because merit, non-merit, and all dharmas are equal in nature. However, in the world, a field that is inexhaustible is commonly called the supreme field. The Buddhas, World-Honored Ones, have realized inexhaustible merit, therefore they can be called the supreme field of merit. Also, in the world, a field that does not change is commonly called the supreme field. The Buddhas, World-Honored Ones, have realized unchanging merit, therefore they can be called the supreme field of merit. Furthermore, in the world, a field that is inconceivable in its use is commonly called the supreme field. The Buddhas, World-Honored Ones, have realized inconceivable merit, therefore they can be called the supreme field of merit. Although the Buddhas' field of merit is truly unsurpassed, those who plant merit in it neither decrease nor increase."

佛告曼殊室利童子：「汝依何義作如是說？」

The Buddha asked Mañjuśrī: "On what basis do you say this?"

曼殊室利白言：「世尊！佛福田相不可思議，若有於中而植福者，即便能了平等法性，達一切法無減無增，故佛福田最為無上。」

Mañjuśrī said: "World-Honored One! The characteristics of the Buddha's field of merit are inconceivable. If someone plants merit within it, they will immediately be able to understand the equal nature of dharmas and realize that all dharmas neither decrease nor increase. Therefore, the Buddha's field of merit is supreme above all."

爾時，大地以佛世尊神力、法力六返變動。時，眾會中有十六億大苾芻眾，諸漏永盡心得解脫；七百苾芻尼、三千鄔波索迦、四萬鄔波斯迦、六十俱胝那庾多數欲界天眾，遠塵離垢生淨法眼。

At that time, by the Buddha World-Honored One's spiritual power and Dharma power, the great earth shook six times. At that moment, in the assembly, sixteen billion great bhikṣus had all their defilements permanently exhausted and their minds attained liberation; seven hundred bhikṣuṇīs, three thousand upāsakas, forty thousand upāsikās, and sixty koṭi nayuta desire realm devas became free from dust and defilement and attained the pure Dharma eye.

時，阿難陀即從座起頂禮佛足，偏覆左肩，右膝著地，合掌恭敬白言：「世尊！何因何緣，今此大地六返變動？」

Then, Ānanda immediately rose from his seat, bowed his head to the Buddha's feet, covered his left shoulder, knelt on his right knee, joined his palms respectfully and said: "World-Honored One! For what cause and condition does this great earth shake six times today?"

爾時，佛告阿難陀言：「由妙吉祥說福田相，我今印許故現斯瑞。過去諸佛亦於此處說福田相令大地動，故於今時現如是事。」

At that time, the Buddha told Ānanda: "Because Mañjuśrī spoke about the characteristics of the field of merit, and I now approve it, this auspicious sign appears. In the past, when Buddhas also spoke about the characteristics of the field of merit at this place, they caused the great earth to shake. Therefore, at this time, such an event occurs."

第七曼殊室利分之二

爾時，舍利子白佛言：「世尊！曼殊室利不可思議。所以者何？曼殊室利所說法相不可思議。」

At that time, Śāriputra said to the Buddha: "World-Honored One! Mañjuśrī is inconceivable. Why? The dharma characteristics explained by Mañjuśrī are inconceivable."

佛告曼殊室利童子：「汝之所說實難思議，誠如具壽舍利子說。」

The Buddha told Mañjuśrī: "What you have said is truly inconceivable, just as the Venerable Śāriputra has said."

曼殊室利即白佛言：「我所說法不可說可思議，亦不可說不可思議。所以者何？不可思議、可思議性俱無所有，但有音聲，一切音聲亦不可說不可思議、可思議性，以一切法自性離故。作是說者，乃名為說不可思議。」

Mañjuśrī then said to the Buddha: "The dharma I have explained cannot be said to be conceivable, nor can it be said to be inconceivable. Why? Both the nature of the inconceivable and the conceivable are non-existent, there are only sounds. All sounds also cannot be said to have an inconceivable or conceivable nature, because the self-nature of all dharmas is detached. To speak like this is called explaining the inconceivable."

佛告曼殊室利童子：「汝今現入不可思議三摩地耶？」

The Buddha asked Mañjuśrī: "Have you now entered the inconceivable samādhi?"

曼殊室利白言：「世尊！我不現入此三摩地。所以者何？我都不見此三摩地性異於我，不見有心能思惟我及此定故。不可思議三摩地者，心、非心性俱不能入，云何可言我入此定？

Mañjuśrī replied: "World-Honored One! I have not entered this samādhi. Why? I do not see the nature of this samādhi as different from myself, nor do I see any mind that can contemplate myself or this concentration. The inconceivable samādhi cannot be entered by either mind or non-mind nature, so how can it be said that I enter this concentration?

「復次，世尊！我昔初學作意現入此三摩地，非於今時復更作意現入此定。如善射夫初學射業，注心麁的方乃發箭，久習成就能射毛端，不復注心在彼麁的，隨所欲射發箭便中；如是我先初學定位，要先繫念在不思議，然後乃能現入此定，久習成就，於此定中不復繫心任運能住。所以者何？我於諸定已得善巧，任運入出不復作意。」

Furthermore, World-Honored One! In the past when I first learned, I made an effort to enter this samādhi, but now I no longer need to make an effort to enter this concentration. It's like a skilled archer who, when first learning archery, must focus intently on the target to shoot an arrow, but after long practice can hit even a hair's tip without focusing on the coarse target, shooting wherever he wishes. Similarly, when I first learned meditation, I had to focus on the inconceivable before I could enter this concentration, but after long practice, I can abide in this concentration effortlessly without focusing my mind. Why? Because I have become skillful in all concentrations, entering and exiting effortlessly without making an effort."

時，舍利子便白佛言：「觀此曼殊室利童子未可保信。所以者何？於此定中似不恒住，然無餘定微妙寂靜同此定者。」

Then, Śāriputra said to the Buddha: "Observing this youth Mañjuśrī, he cannot yet be fully trusted. Why? He does not seem to abide constantly in this samādhi, yet there is no other samādhi as subtle and tranquil as this one."

曼殊室利便白具壽舍利子言：「大德！寧知更無餘定寂靜同此？」

Mañjuśrī then said to the Venerable Śāriputra: "Venerable One, do you know that there is no other samādhi as tranquil as this?"

舍利子言：「豈更有定寂靜同此？」

Śāriputra said: "Could there be another samādhi as tranquil as this?"

曼殊室利報言：「大德！若此可得，可言餘定寂靜同此，然不可得。」

Mañjuśrī replied: "Venerable One, if this could be obtained, one could say other samādhis are as tranquil as this. However, it cannot be obtained."

舍利子言：「曼殊室利！豈今此定亦不可得？」

Śāriputra said: "Mañjuśrī, is this samādhi also not obtainable now?"

「大德！此定實不可得。所以者何？謂一切定，可思議者有相可得，不思議者無相可得，此定既曰不可思議，是故定應實不可得。又，舍利子！不思議定，一切有情無不得者。所以者何？一切心性皆離心性，離心性者皆即名為不思議定，故有情類無不得者。」

"Venerable One, this samādhi is truly unobtainable. Why? All samādhis that are conceivable have characteristics that can be obtained. Those that are inconceivable have no characteristics that can be obtained. Since this samādhi is said to be inconceivable, therefore it should truly be unobtainable. Furthermore, Śāriputra, there is no sentient being who has not attained the inconceivable samādhi. Why? The nature of all minds is separate from mind-nature. Those separate from mind-nature are all called inconceivable samādhi. Therefore, there is no sentient being who has not attained it."

佛讚曼殊室利童子：「善哉！善哉！曼殊室利！汝於過去無量佛所多植善根、久發大願，所修梵行皆依無得，發言皆說甚深義處。曼殊室利！汝豈不以住深般若波羅蜜多能一切時說甚深義？」

The Buddha praised the youth Mañjuśrī: "Excellent! Excellent! Mañjuśrī! You have planted many roots of goodness and made great vows under countless past Buddhas. All the pure practices you have cultivated rely on non-attainment, and all your words express profound meanings. Mañjuśrī, is it not because you abide in the profound Prajñāpāramitā that you can always expound such profound meanings?"

曼殊室利即白佛言：「若我由住甚深般若波羅蜜多能如是說，便住我想及住有想能如是說，若住我想及住有想能如是說，則深般若波羅蜜多亦有所住，若深般若波羅蜜多有所住者，則深般若波羅蜜多亦以我想及以有想為所住處，然深般若波羅蜜多遠離二想、住無所住。如諸佛住微妙寂靜，無起、無作、無動、無轉以為所住；甚深般若波羅蜜多不住有法、不住無法，故此所住不可思議。甚深般若波羅蜜多於一切法皆不現行，甚深般若波羅蜜多當知即是不思議界，不思議界即是法界，法界即是不現行界，不現行界當知即是不思議界，不思議界當知即是甚深般若波羅蜜多。甚深般若波羅蜜多、我界、法界無二無別，無二無別即是法界，法界即是不現行界，不現行界當知即是甚深般若波羅蜜多，甚深般若波羅蜜多當知即是不思議界，不思議界當知即是不現行界，不現行界當知即是無所有界，無所有界當知即是無生滅界，無生滅界當知即是不思議界，不思議界與如來界、我界、法界無二無別。

Mañjuśrī then said to the Buddha: "If I could speak like this because I abide in the profound Prajñāpāramitā, then I would be abiding in the notion of self and the notion of existence to be able to speak like this. If abiding in the notion of self and the notion of existence enables one to speak like this, then the profound Prajñāpāramitā would also have a place of abiding. If the profound Prajñāpāramitā had a place of abiding, then the profound Prajñāpāramitā would also take the notion of self and the notion of existence as its dwelling place. However, the profound Prajñāpāramitā is far removed from these two notions and abides in non-abiding.

Just as all Buddhas abide in subtle tranquility, taking non-arising, non-action, non-movement, and non-turning as their abode; the profound Prajñāpāramitā does not abide in existent dharmas or non-existent dharmas, therefore this abiding is inconceivable. The profound Prajñāpāramitā does not operate in any dharmas. Know that the profound Prajñāpāramitā is the inconceivable realm, the inconceivable realm is the dharma realm, the dharma realm is the non-operating realm, know that the non-operating realm is the inconceivable realm, know that the inconceivable realm is the profound Prajñāpāramitā.

The profound Prajñāpāramitā, the realm of self, and the dharma realm are non-dual and indistinguishable. This non-duality and indistinguishability is the dharma realm, the dharma realm is the non-operating realm, know that the non-operating realm is the profound Prajñāpāramitā, know that the profound Prajñāpāramitā is the inconceivable realm, know that the inconceivable realm is the non-operating realm, know that the non-operating realm is the realm of non-existence, know that the realm of non-existence is the realm of non-birth and non-cessation, know that the realm of non-birth and non-cessation is the inconceivable realm, and the inconceivable realm is non-dual and indistinguishable from the realm of the Tathāgata, the realm of self, and the dharma realm."

「是故，世尊！若能如是修行般若波羅蜜多，於大菩提更不求證。何以故？甚深般若波羅蜜多即菩提故。世尊！若有實知我界即知無著，若知無著即知無法，若知無法即是佛智，佛智即是不思議智，當知佛智無法可知，名不知法。所以者何？此智自性都無所有，無所有法云何能於真法界轉？此智自性既無所有即無所著，若無所著即體非智，若體非智即無境界，若無境界即無所依，若無所依即無所住，若無所住即無生滅，若無生滅即不可得，若不可得即無所趣，既無所趣，此智不能作諸功德，亦復不能作非功德。所以者何？此無思慮我作功德、作非功德。無思慮智不可思議，不可思議即是佛智，是故此智於一切法無取不取，亦非前際中際後際、非先已生非先未生，無出無沒、非常非斷，更無餘智類此智者。由是此智不可思議，同於虛空不可比類，無此無彼、非好非醜；既無餘智類此可得，是故此智無等、不等，由此故名無等等智；又無餘智對此可得，是故此智無對、不對，由此故名無對對智。」

"Therefore, World-Honored One! If one can practice the Prajñāpāramitā in this way, they no longer seek to attain great bodhi. Why? Because the profound Prajñāpāramitā is itself bodhi. World-Honored One! If one truly knows the realm of self, they know non-attachment. If one knows non-attachment, they know there are no dharmas. If one knows there are no dharmas, this is Buddha's wisdom. Buddha's wisdom is inconceivable wisdom. One should know that Buddha's wisdom has no dharmas that can be known, and this is called not knowing dharmas. Why is this so? The self-nature of this wisdom is utterly non-existent. How can a non-existent dharma function within the true dharma realm? Since the self-nature of this wisdom is non-existent, it is without attachment. If there is no attachment, its essence is not wisdom. If its essence is not wisdom, there is no object realm. If there is no object realm, there is no support. If there is no support, there is no abiding. If there is no abiding, there is no birth or cessation. If there is no birth or cessation, it cannot be obtained. If it cannot be obtained, there is nowhere to go. Since there is nowhere to go, this wisdom cannot create merits, nor can it create non-merits. Why is this so? This wisdom has no thought of 'I create merit' or 'I create non-merit.' Wisdom without thought is inconceivable. The inconceivable is Buddha's wisdom. Therefore, this wisdom neither grasps nor rejects any dharmas. It is neither past, present, nor future; neither already born nor not yet born; neither arising nor ceasing; neither permanent nor cut off. There is no other wisdom comparable to this wisdom. For this reason, this wisdom is inconceivable, like space, incomparable, without this or that, neither good nor bad. Since there is no other wisdom that can be obtained like this, this wisdom is without equal and not unequal. Therefore, it is called wisdom equal to the unequaled. Also, since no other wisdom can be found to compare with it, this wisdom is without opposition and not without opposition. Therefore, it is called wisdom that opposes the unopposed."

佛告曼殊室利童子：「如是妙智不可動耶？」

The Buddha asked Mañjuśrī: "Is this subtle wisdom immovable?"

曼殊室利白言：「世尊！如是妙智性不可動。如鍛金師燒鍊金璞，既得精熟秤量無動；此智亦爾，久修成熟，無作無證、無生無盡、無起無沒，安固不動。」

Mañjuśrī replied: "World-Honored One! The nature of this subtle wisdom is immovable. It is like a goldsmith who smelts and refines gold ore; once it becomes pure and mature, its weight does not change. This wisdom is the same: after long cultivation and maturation, it has no action, no realization, no birth, no exhaustion, no arising, no ceasing, and remains stable and immovable."

佛告曼殊室利童子：「誰能信解如是妙智？」

The Buddha asked Mañjuśrī: "Who can have faith in and understand such subtle wisdom?"

曼殊室利白言：「世尊！若能不行般涅槃法，於生死法亦能不行，於薩迦耶行寂滅行，於般涅槃行無動行。不斷貪欲、瞋恚、愚癡，亦非不斷。所以者何？如是三毒自性遠離，非盡不盡；於生死法不起不墮，於諸聖道不離不修。彼於此智能深信解。」

Mañjuśrī replied: "World-Honored One! Those who do not practice the dharma of parinirvāṇa, who also do not practice the dharma of saṃsāra, who practice cessation regarding the view of personality, and who practice non-movement regarding parinirvāṇa. They neither cut off greed, hatred, and delusion, nor do they not cut them off. Why? Because the self-nature of these three poisons is inherently detached, neither exhausted nor not exhausted. They neither arise nor fall into the dharmas of saṃsāra, and they neither separate from nor cultivate the noble paths. Such people can deeply believe in and understand this wisdom."

佛讚曼殊室利童子：「善哉！善哉！善說此事。」

The Buddha praised Mañjuśrī: "Excellent! Excellent! You have explained this matter well."

爾時，具壽大迦葉波前白佛言：「當來之世，誰能於此法毘奈耶甚深義趣信解修學？」

At that time, the Venerable Mahākāśyapa said to the Buddha: "In the future world, who will be able to have faith in, understand, and practice the profound meaning of this Dharma and Vinaya?"

佛告具壽大迦葉波：「今此會中苾芻等眾，當來之世，於此所說法毘奈耶甚深義趣，能生信解聽受修學，亦能為他演說流布。如大長者失無價珠，苦惱纏心愁憂不樂，後時還得踴躍歡喜。今此會中苾芻等眾亦復如是，聞深般若波羅蜜多，信解修學；後不聞說如是法門，苦惱纏心愁憂不樂，咸作是念：『我等何時當更得聞如是深法？』後時若得聞此法門，踊躍歡喜復作是念：『我今得聞如是經典，即為見佛親近供養。』如圓綵樹胞初出時，三十三天踊躍歡喜：『此樹不久花必開敷、香氣氛氳，我等遊集。』苾芻等眾亦復如是，聞深般若波羅蜜多，信受修行應生歡喜，一切佛法不久開敷。

The Buddha told the Venerable Mahākāśyapa: "The assembly of bhikṣus in this gathering, in the future world, will be able to generate faith, understand, listen to, and practice the profound meaning of this Dharma and Vinaya that has been spoken, and will also be able to explain and spread it to others. It is like a great elder who loses a priceless jewel and is afflicted with suffering, worry, and unhappiness, but later regains it and jumps for joy. The assembly of bhikṣus here is also like this: they hear the profound Prajñāpāramitā, have faith in it, understand and practice it; later, when they do not hear such a teaching, they are afflicted with suffering, worry, and unhappiness, all thinking: 'When will we be able to hear such profound Dharma again?' Later, if they hear this teaching again, they jump for joy and think: 'Now that I have heard such a scripture, it is as if I have seen the Buddha and made offerings to him in person.'

“It is like when the buds of the pārijāta tree first appear, the gods of the Thirty-Three Heavens rejoice, saying: 'Before long, this tree will surely blossom, its fragrance will spread, and we will gather here.' The assembly of bhikṣus is also like this: hearing the profound Prajñāpāramitā, they should rejoice in accepting and practicing it, and all Buddha-dharmas will soon blossom.”

「飲光當知！未來之世苾芻等眾若聞如是甚深般若波羅蜜多，信解修行心不沈沒，必於此會已得聽聞，歡喜受持、演說流布，當知彼類由聞是法，歡喜踊躍信受修行，不久開敷一切佛法。如來滅後，若有受持、演說、流布此經典者，當知皆是佛威神力之所加護令彼事成。

Kāśyapa, you should know! In the future world, if bhikṣus and others hear such profound Prajñāpāramitā and have faith in it, understand and practice it without their minds sinking, they must have already heard it in this assembly, joyfully accepted and upheld it, and explained and spread it. Know that these people, because of hearing this Dharma, rejoice and leap for joy, accept it in faith and practice it, and all Buddha-dharmas will soon blossom for them. After the Tathāgata's extinction, if there are those who uphold, explain, and spread this scripture, know that they are all protected by the Buddha's divine power, enabling their endeavors to succeed."

「飲光當知！若有聞是甚深般若波羅蜜多歡喜受持，彼於過去無量佛所多植善根，已得聽聞，非適今也！如穿珠者，忽然遇得無價末尼，生大歡喜，當知彼類曾見此珠，故生歡喜，非今創見。如是當來諸苾芻等，深心愛樂聽聞正法，忽遇般若波羅蜜多，歡喜聽聞、信受、修學，當知彼類已於往昔無量佛所曾聞是經，非於今時創聞能爾。

"Kāśyapa, know this! If someone hears this profound Prajñāpāramitā and joyfully receives and upholds it, they have planted many good roots with countless Buddhas in the past and have already heard it before, not just now! It's like someone stringing pearls who suddenly finds a priceless mani jewel and feels great joy. Know that this person has seen this jewel before, hence their joy; it's not that they're seeing it for the first time. Similarly, when future bhikṣus and others who deeply love and delight in hearing the true Dharma suddenly encounter the Prajñāpāramitā and joyfully listen to it, believe and accept it, and study it, know that they have heard this sutra before with countless Buddhas in the past, not that they're hearing it for the first time now and are able to do so.

「飲光當知！若善男子、善女人等，聞妙吉祥所說般若波羅蜜多，歡喜踊躍、樂聞無厭，數復慇懃重請演說，是善男子、善女人等，過去已從曼殊室利聞說般若波羅蜜多歡喜受持、信解、修學，亦曾親近曼殊室利供養恭敬，故能如是。譬如有人遇入城邑，其中一切園林、池沼、舍宅、人物無不悉見；後至餘處，聞人讚說此城邑中所有勝事，深生歡喜請其重說，若更得聞倍復歡喜，彼由往昔皆曾見故。如是當來諸善男子、善女人等，聞妙吉祥所說般若波羅蜜多，歡喜樂聞甞無厭足，慇懃固請重說深義，聞已讚歎倍生歡喜，當知此等皆由往昔已曾親近曼殊室利，供養恭敬聽受斯法，故於今時能成是事。」

Kāśyapa, know this! If good men and women hear the Prajñāpāramitā explained by Mañjuśrī and are filled with joy and delight, never tiring of hearing it, and repeatedly and earnestly request further explanations, these good men and women have already heard the Prajñāpāramitā explained by Mañjuśrī in the past, joyfully receiving and upholding it, believing, understanding, and studying it. They have also been close to Mañjuśrī before, making offerings and showing respect to him, hence they are able to be like this now. It's like someone who enters a city and sees everything there - the gardens, ponds, houses, and people. Later, when they go elsewhere and hear someone praising the excellent things in that city, they feel deep joy and ask to hear more about it. If they hear more, they feel even greater joy because they have seen it all before in the past. Similarly, when future good men and women hear the Prajñāpāramitā explained by Mañjuśrī, they joyfully listen without ever tiring, earnestly requesting repeated explanations of its profound meaning. Upon hearing it, they praise it and feel twice the joy. Know that this is all because in the past they have already been close to Mañjuśrī, making offerings and showing respect to him, and listening to this Dharma. Therefore, they are able to accomplish this now."

爾時，具壽大迦葉波便白佛言：「如來善說現在、當來善男子等聞深般若波羅蜜多，信解修行諸行、狀、相。」

At that time, the Venerable Mahākāśyapa said to the Buddha: "The Tathāgata has well explained the practices, characteristics, and signs of good men of the present and future who hear the profound Prajñāpāramitā and have faith, understand, and practice it."

佛言：「如是！如汝所說。我已善說彼行、狀、相。」

The Buddha said: "It is so! As you have said. I have well explained their practices, characteristics, and signs."

曼殊室利即白佛言：「現在、當來善男子等聞是深法諸行、狀、相，當知即非諸行、狀、相，以所聞法微妙寂靜，諸行、狀、相皆不可得，云何如來作如是說：我已善說彼行、狀、相？」

Mañjuśrī then said to the Buddha: "The practices, characteristics, and signs of good men of the present and future who hear this profound Dharma should be known as not being practices, characteristics, and signs, because the Dharma they hear is subtle and quiescent, and all practices, characteristics, and signs cannot be obtained. How can the Tathāgata say: 'I have well explained their practices, characteristics, and signs'?"

佛告曼殊室利童子：「如是！如是！如汝所說。現在、當來善男子等聞是深法諸行、狀、相，彼實皆非諸行、狀、相，以所聞法微妙寂靜，諸行、狀、相皆不可得。然彼聞說甚深法時，歡喜受持、信解、修學，必於過去已曾得聞歡喜受行，故能如是，此行、狀、相依世俗說，非勝義中有如是事。曼殊室利當知！顯了甚深般若波羅蜜多，即為顯了一切佛法，通達真實不思議事。曼殊室利！我本修學菩薩行時所集善根，皆由修學甚深般若波羅蜜多方得成滿。欲住菩薩不退轉地，欲證無上正等菩提，亦由修學甚深般若波羅蜜多乃得成辦。

The Buddha told Mañjuśrī: "It is so! It is so! As you have said. The practices, characteristics, and signs of good men of the present and future who hear this profound Dharma are indeed not practices, characteristics, and signs, because the Dharma they hear is subtle and quiescent, and all practices, characteristics, and signs cannot be obtained. However, when they hear this extremely profound Dharma being explained, they joyfully receive, uphold, believe, understand, and study it. They must have heard and joyfully practiced it in the past, so they can be like this now. These practices, characteristics, and signs are spoken of according to worldly convention, not in the ultimate sense.

Mañjuśrī, you should know! To elucidate the profound Prajñāpāramitā is to elucidate all Buddha-dharmas and to penetrate true and inconceivable matters. Mañjuśrī! When I was practicing the bodhisattva path in the past, all the good roots I accumulated were fulfilled through studying the profound Prajñāpāramitā. To abide in the stage of non-retrogression for bodhisattvas and to attain supreme perfect enlightenment are also accomplished through studying the profound Prajñāpāramitā."

「曼殊室利！若善男子、善女人等欲集菩薩所集善根，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等欲住菩薩不退轉地，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等欲證無上正等菩提，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲善通達一切法界平等之相，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲善了知一切有情心行平等，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲疾證得一切佛法，當學如是甚深般若波羅蜜多。

"Mañjuśrī! If good men and good women wish to accumulate the roots of goodness accumulated by bodhisattvas, they should study this profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to abide in the stage of non-retrogression of bodhisattvas, they should study this profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to attain supreme perfect enlightenment, they should study this profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to thoroughly understand the equal characteristics of all dharma realms, they should study this profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to thoroughly understand the equality of all sentient beings' mental activities, they should study this profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to quickly realize all Buddha dharmas, they should study this profound Prajñāpāramitā.

「曼殊室利！若善男子、善女人等，欲知佛說如來不能現覺諸法祕密義趣，當學如是甚深般若波羅蜜多。何以故？所覺諸法及能覺者不可得故。曼殊室利！若善男子、善女人等，欲知佛說如來不能證諸佛法祕密義趣，當學如是甚深般若波羅蜜多。何以故？所證佛法及能證者不可得故。曼殊室利！若善男子、善女人等，欲知佛說如來不能證得無上正等菩提相好威儀無不具足祕密義趣，當學如是甚深般若波羅蜜多。何以故？所證無上正等菩提相好威儀及能證者不可得故。曼殊室利！若善男子、善女人等，欲知佛說如來不成一切功德不能化導一切有情祕密義趣，當學如是甚深般若波羅蜜多。何以故？一切功德所化有情及諸如來不可得故。曼殊室利！若善男子、善女人等欲於諸法得無礙解，當學如是甚深般若波羅蜜多。何以故？甚深般若波羅蜜多不見諸法有少真實若淨若染，生滅等故。曼殊室利！若善男子、善女人等，欲知諸法非去、來、今及無為相，當學如是甚深般若波羅蜜多。何以故？以真法界非去、來、今及無為故，諸法皆入真法界故。

Mañjuśrī! If good men and good women wish to know the secret meaning of the Buddha's teaching that the Tathāgata cannot directly realize all dharmas, they should study this profound Prajñāpāramitā. Why? Because the dharmas to be realized and the realizer cannot be obtained. Mañjuśrī! If good men and good women wish to know the secret meaning of the Buddha's teaching that the Tathāgata cannot realize all Buddha dharmas, they should study this profound Prajñāpāramitā. Why? Because the Buddha dharmas to be realized and the realizer cannot be obtained. Mañjuśrī! If good men and good women wish to know the secret meaning of the Buddha's teaching that the Tathāgata cannot attain supreme perfect enlightenment with all marks, characteristics, and deportments complete, they should study this profound Prajñāpāramitā. Why? Because the supreme perfect enlightenment to be attained with its marks, characteristics, and deportments, and the attainer cannot be obtained. Mañjuśrī! If good men and good women wish to know the secret meaning of the Buddha's teaching that the Tathāgata does not accomplish all merits and cannot guide all sentient beings, they should study this profound Prajñāpāramitā. Why? Because all merits, the sentient beings to be guided, and all Tathāgatas cannot be obtained. Mañjuśrī! If good men and good women wish to attain unobstructed understanding of all dharmas, they should study this profound Prajñāpāramitā. Why? Because the profound Prajñāpāramitā does not see any dharmas as having even a little true reality, whether pure or defiled, arising or ceasing, and so forth. Mañjuśrī! If good men and good women wish to know that all dharmas are neither past, present, nor future, and have the characteristic of being unconditioned, they should study this profound Prajñāpāramitā. Why? Because the true dharma realm is neither past, present, nor future, and is unconditioned, and all dharmas enter into the true dharma realm."

「曼殊室利！若善男子、善女人等欲於諸法得無疑惑，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲能三轉、十二行相無上法輪，及於其中都無執著，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等欲得慈心普覆一切，而於其中無有情想，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲與世間同入法性無諸諍論，而於世間及諸諍論都無所得，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲遍了達處、非處境都無罣礙，當學如是甚深般若波羅蜜多。曼殊室利！若善男子、善女人等，欲得如來力、無畏等無邊佛法，當學如是甚深般若波羅蜜多。」

"Mañjuśrī! If good men and good women wish to be free from doubt regarding all dharmas, they should study such profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to be able to turn the unsurpassed Dharma wheel with three turnings and twelve aspects, and have no attachment within it, they should study such profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to have a mind of loving-kindness that universally covers all, yet without the notion of sentient beings within it, they should study such profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to enter the nature of dharmas together with the world without any disputes, yet without attaining anything in the world and in disputes, they should study such profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to fully understand the realm of the possible and impossible without any obstruction, they should study such profound Prajñāpāramitā. Mañjuśrī! If good men and good women wish to attain the Tathāgata's powers, fearlessnesses, and other boundless Buddha dharmas, they should study such profound Prajñāpāramitā."

爾時，曼殊室利童子即白佛言：「我觀如是甚深般若波羅蜜多，無相、無為，無諸功德，無生、無滅，無力、無能，無去、無來，無入、無出，無損、無益，無知、無見，無體、無用，非造作者，亦不能令諸法生滅，不令諸法為一、為異，無成、無壞，非慧、非境，非異生法、非聲聞法、非獨覺法、非菩薩法、非如來法，非證、不證，非得、不得，非盡、不盡，不入生死、不出生死，不入涅槃、不出涅槃，於諸佛法不成、不壞，於一切法非作、不作，非可思議、不可思議，離諸分別、絕諸戲論。如是般若波羅蜜多都無功德，云何如來勸有情類精勤修學？」

At that time, the youth Mañjuśrī said to the Buddha: "I observe that this profound Prajñāpāramitā is without characteristics, unconditioned, without any merits, unborn and unceasing, without power or ability, without coming or going, without entering or exiting, without loss or gain, without knowledge or views, without substance or function. It is not a creator, nor can it cause dharmas to arise or cease. It does not cause dharmas to be one or different, without accomplishment or destruction. It is neither wisdom nor object, neither the dharma of ordinary beings nor of śrāvakas, neither of pratyekabuddhas nor of bodhisattvas, nor of Tathāgatas. It is neither realization nor non-realization, neither attainment nor non-attainment, neither exhaustion nor non-exhaustion. It does not enter or exit saṃsāra, does not enter or exit nirvāṇa. Regarding all Buddha dharmas, it neither accomplishes nor destroys. Regarding all dharmas, it neither acts nor does not act. It is neither conceivable nor inconceivable, free from all discriminations and verbal elaborations. Such a Prajñāpāramitā has no merit at all. Why does the Tathāgata encourage sentient beings to diligently study it?"

佛告曼殊室利童子：「如是所說即是般若波羅蜜多真實功德，善男子等若如是知，此即名為真實修學甚深般若波羅蜜多。

The Buddha told the youth Mañjuśrī: "What you have described is precisely the true merit of Prajñāpāramitā. If good men and others understand it in this way, this is called truly studying the profound Prajñāpāramitā.

「復次，曼殊室利童子！若菩薩摩訶薩欲學菩薩勝三摩地，欲成菩薩勝三摩地，欲住如是三摩地中，見一切佛，知佛名字，及見如是諸佛世界，能證、能說諸法實相無障、無礙，當學如是甚深般若波羅蜜多，晝夜精勤勿生厭倦。」

Furthermore, Mañjuśrī! If a bodhisattva mahāsattva wishes to learn the supreme samādhi of bodhisattvas, wishes to accomplish the supreme samādhi of bodhisattvas, wishes to dwell in such a samādhi, see all Buddhas, know the names of Buddhas, and see such Buddha worlds, and be able to realize and expound the true nature of all dharmas without obstruction, they should study such profound Prajñāpāramitā, diligently day and night without weariness."

曼殊室利即白佛言：「何故名為甚深般若波羅蜜多？」

Mañjuśrī then said to the Buddha: "Why is it called the profound Prajñāpāramitā?"

佛告曼殊室利童子：「甚深般若波羅蜜多，無相、無名，無邊、無際，無歸依處，非思量境，非罪、非福，非闇、非明，如淨虛空等真法界，分齊、數量都不可得。由如是等種種因緣，是故名為甚深般若波羅蜜多。

"The profound Prajñāpāramitā is without characteristics, without name, without boundaries, without limits, without refuge, beyond the realm of thought, neither sin nor merit, neither darkness nor light. It is like the pure empty space, equal to the true dharma realm, its divisions and measurements cannot be obtained. Due to these various causes and conditions, it is called the profound Prajñāpāramitā.

「復次，曼殊室利童子！甚深般若波羅蜜多是諸菩薩甚深行處，若諸菩薩能行是處，於諸境界悉能通達，如是行處非一切乘之所行處。所以者何？如是行處無名、無相、非所分別，是故名為非所行處。」

Furthermore, Mañjuśrī! The profound Prajñāpāramitā is the place of deep practice for all bodhisattvas. If bodhisattvas can practice in this place, they can penetrate all realms. Such a place of practice is not a place of practice for all vehicles. Why? Because such a place of practice is without name, without characteristics, and beyond discrimination. Therefore, it is called a place of non-practice."

曼殊室利復白佛言：「諸菩薩摩訶薩修行何法，疾證無上正等菩提？」

Mañjuśrī further addressed the Buddha, saying: "What dharma should bodhisattva mahāsattvas cultivate to quickly realize unsurpassed perfect enlightenment?"

佛告曼殊室利童子：「若菩薩摩訶薩行深般若波羅蜜多心無懈倦，疾證無上正等菩提。

The Buddha told Mañjuśrī: "If bodhisattva mahāsattvas practice the profound prajñāpāramitā with unwearying minds, they will quickly realize unsurpassed perfect enlightenment.

「復次，曼殊室利童子！若菩薩摩訶薩能正修行一相莊嚴三摩地者，疾證無上正等菩提。」

Furthermore, Mañjuśrī! If bodhisattva mahāsattvas can correctly cultivate the samādhi adorned with one characteristic, they will quickly realize unsurpassed perfect enlightenment."

曼殊室利復白佛言：「云何名為一相莊嚴三摩地？諸菩薩眾云何修行？」

Mañjuśrī further asked the Buddha: "What is meant by the samādhi adorned with one characteristic? How should the assembly of bodhisattvas cultivate it?"

佛告曼殊室利童子：「此三摩地以法界相而為莊嚴，是故名為一相莊嚴三摩地。若菩薩摩訶薩欲入如是勝三摩地，先應聽聞、請問、修學甚深般若波羅蜜多，然後能入此三摩地。曼殊室利！若菩薩摩訶薩不動法界，知真法界不應動搖、不可思議、不可戲論，如是能入一相莊嚴三摩地。曼殊室利！若善男子、善女人等欲入如是三摩地者，應處空閑離諸諠雜，結跏趺坐不思眾相，為欲利樂一切有情，於一如來專心繫念，審取名字、善想容儀，隨所在方端身正向。相續繫念此一如來，即為普觀三世諸佛。所以者何？曼殊室利！一佛所有無量無邊功德、辯才等一切佛，三世諸佛乘一真如證大菩提無差別故。

The Buddha told Mañjuśrī: "This samādhi is adorned with the characteristic of the dharma realm, therefore it is called the samādhi adorned with one characteristic. If bodhisattva mahāsattvas wish to enter such a supreme samādhi, they should first listen to, inquire about, and study the extremely profound prajñāpāramitā, and then they can enter this samādhi. Mañjuśrī! If bodhisattva mahāsattvas do not move the dharma realm, knowing that the true dharma realm should not be shaken, is inconceivable, and beyond conceptual elaboration, they can thus enter the samādhi adorned with one characteristic. Mañjuśrī! If good men and good women wish to enter such a samādhi, they should dwell in a quiet place away from all noise and disturbance, sit in the full lotus position without thinking of various characteristics, and for the sake of benefiting and delighting all sentient beings, focus their minds on one Tathāgata, carefully contemplating his name and visualizing his appearance, facing in whatever direction he is located. By continuously focusing on this one Tathāgata, it is equivalent to universally contemplating all Buddhas of the three times. Why is this so? Mañjuśrī! The immeasurable and boundless merits and eloquence possessed by one Buddha are equal to all Buddhas, because all Buddhas of the three times realize great enlightenment by riding on the one true suchness, without any difference."

「曼殊室利！若善男子、善女人等精勤修學，得入如是一相莊嚴三摩地者，普能了達無量無邊殑伽沙等諸佛法界無差別相，亦能總持無量無數殑伽沙等諸佛、菩薩已轉、未轉無上法輪。如阿難陀多聞智慧，於諸佛教得念總持，聲聞眾中雖最為勝，而所持教猶有分限。若得如是一相莊嚴三摩地者，多聞智慧、念總持力不可思議，普能受持無量無數殑伽沙等諸佛、菩薩無上法輪，一一法門皆能了達甚深義趣，宣說、開示，辯才無盡，勝阿難陀多百千倍。」

"Mañjuśrī! If good men and good women diligently practice and study, attaining entry into this samadhi adorned with one characteristic, they will be able to universally comprehend the innumerable and boundless Buddha dharma realms, as numerous as the sands of the Ganges, without differentiation. They will also be able to retain the innumerable and countless supreme Dharma wheels of all Buddhas and Bodhisattvas, both those already turned and those yet to be turned. Like Ananda's vast learning and wisdom, who could retain all the Buddha's teachings through memory, although he was supreme among the assembly of voice-hearers, the teachings he retained were still limited. If one attains this samadhi adorned with one characteristic, their vast learning, wisdom, and power of retention will be inconceivable. They will be able to universally retain the innumerable and countless supreme Dharma wheels of all Buddhas and Bodhisattvas, as numerous as the sands of the Ganges. For each and every Dharma gate, they will be able to comprehend its profound meaning, expound and reveal it, with inexhaustible eloquence, surpassing Ananda by hundreds of thousands of times."

曼殊室利即白佛言：「彼菩薩乘善男子等，云何得此三摩地時便獲無邊功德勝利？」

Mañjuśrī then said to the Buddha: "How do those good men of the Bodhisattva Vehicle attain boundless meritorious benefits when they gain this samadhi?"

佛言：「童子！彼菩薩乘善男子等，精勤修學一相莊嚴三摩地者，常作是念：『我當云何能普通達諸佛法界，受持一切無上法輪，與諸有情作大饒益？』由斯得此三摩地時，便獲無邊功德勝利。曼殊室利！彼菩薩乘善男子等，先聞如是一相莊嚴三摩地功德，發勤精進繫念思惟，如如思惟此定功德，如是如是功德相現；既見此相如先所聞，深生歡喜轉勤修習，漸次得入此三摩地，功德勝利不可思議。若諸有情毀謗正法，不信善惡、業障重者，彼於此定不能證得。

The Buddha said: "Young man! Those good men of the Bodhisattva Vehicle who diligently practice and study this samadhi adorned with one characteristic constantly think: 'How can I universally comprehend all Buddha dharma realms, retain all supreme Dharma wheels, and greatly benefit all sentient beings?' Because of this, when they attain this samadhi, they immediately gain boundless meritorious benefits. Mañjuśrī! Those good men of the Bodhisattva Vehicle first hear about the merits of this samadhi adorned with one characteristic, then they diligently and vigorously apply themselves, focusing their thoughts and contemplating. As they contemplate the merits of this concentration, these meritorious characteristics manifest accordingly. Having seen these characteristics as they had heard before, they become deeply joyful and increasingly diligent in their practice. Gradually, they enter this samadhi, and its meritorious benefits are inconceivable. However, for those sentient beings who slander the true Dharma, do not believe in good and evil, and have heavy karmic obstacles, they will not be able to realize this concentration."

「曼殊室利！譬如有人遇得寶珠，示治寶者言：『我此寶價直無量，然其形色未甚光鮮，汝當為我如法磨瑩，但令鮮淨勿壞形色。』其治寶者隨彼所言，依法專心如如磨瑩，如是如是光色漸發，乃至究竟映徹表裏，既修治已價直無量。曼殊室利！彼菩薩乘善男子等，漸次修學此三摩地亦復如是，乃至得此三摩地時，便獲無邊功德勝利。曼殊室利！譬如日輪普放光明作大饒益，如是若得一相莊嚴三摩地時，普照法界，亦能了達一切法門，為諸有情作大饒益，功德勝利不可思議。

"Mañjuśrī! It's like someone who finds a precious jewel and shows it to a jeweler, saying: 'This jewel of mine is priceless, but its form and color are not yet brilliant. You should polish it for me according to the proper method, making it bright and clean without damaging its form and color.' The jeweler follows these instructions, concentrating on polishing it carefully. Gradually, its luster and color emerge, until finally it shines brilliantly inside and out. Once polished, it becomes truly priceless. Mañjuśrī! The good men and women of the bodhisattva vehicle who gradually practice and study this samādhi are just like this. When they attain this samādhi, they gain immeasurable meritorious benefits.

Mañjuśrī! Just as the sun disk universally radiates light bringing great benefit, when one attains the One Characteristic Adornment Samādhi, one universally illuminates the dharma realm, can comprehend all dharma gates, and brings great benefit to all sentient beings. Its meritorious benefits are inconceivable.

「曼殊室利！如我所說種種法門皆同一味，謂遠離味、解脫味、寂滅味，無所乖違。彼菩薩乘善男子等，若得如是三摩地時，所演法門亦同一味，謂遠離味、解脫味、寂滅味，無所乖違。彼菩薩乘善男子等，若得如是三摩地時，隨演法門辯說無盡，速能成滿菩提分法。是故，曼殊室利童子！若菩薩摩訶薩能正修行一相莊嚴三摩地者，疾證無上正等菩提。

Mañjuśrī! As I have explained, all the various dharma gates have the same single flavor - namely, the flavor of detachment, the flavor of liberation, and the flavor of extinction - without any contradiction. When those good men and women of the bodhisattva vehicle attain such a samādhi, the dharma gates they expound also have this same single flavor - namely, the flavor of detachment, the flavor of liberation, and the flavor of extinction - without any contradiction. When those good men and women of the bodhisattva vehicle attain such a samādhi, they can expound dharma gates endlessly and eloquently, swiftly fulfilling the factors of enlightenment. Therefore, young Mañjuśrī! If bodhisattva mahāsattvas can correctly cultivate the One Characteristic Adornment Samādhi, they will quickly realize unsurpassed perfect enlightenment.

「復次，曼殊室利童子！若菩薩摩訶薩不見法界種種差別及一相者，疾證無上正等菩提。若菩薩乘善男子等忍菩薩法不應修行，忍大菩提不應求趣，達一切法本性空故，彼由此忍疾證無上正等菩提。若菩薩乘善男子等信一切法皆是佛法，聞一切空心不驚疑，由此因故疾證無上正等菩提。若菩薩乘善男子等聞說諸法無不皆空，心不迷悶亦無疑惑，彼於佛法常不捨離，疾證無上正等菩提。」

Furthermore, young Mañjuśrī! If bodhisattva mahāsattvas do not see the various differences in the dharma realm nor its single characteristic, they will quickly realize unsurpassed perfect enlightenment. If the good men and women of the bodhisattva vehicle accept that bodhisattva dharmas should not be cultivated, accept that great bodhi should not be sought after, realizing that the fundamental nature of all dharmas is empty, then because of this acceptance they will quickly realize unsurpassed perfect enlightenment. If the good men and women of the bodhisattva vehicle believe that all dharmas are Buddha dharmas, and upon hearing that all is empty their minds are neither startled nor doubtful, then because of this they will quickly realize unsurpassed perfect enlightenment. If the good men and women of the bodhisattva vehicle hear it said that there is no dharma that is not empty, and their minds are neither confused nor doubtful, they will never abandon the Buddha's teachings and will quickly realize unsurpassed perfect enlightenment."

爾時，曼殊室利童子聞是語已即白佛言：「諸佛無上正等菩提，定由因緣而證得不？」

At that time, upon hearing these words, the youth Mañjuśrī immediately said to the Buddha: "Is the unsurpassed perfect enlightenment of all Buddhas definitely attained through causes and conditions?"

佛言：「不爾！」

The Buddha said: "It is not so!"

曼殊室利復白佛言：「諸佛無上正等菩提，不由因緣而證得不？」

Mañjuśrī further said to the Buddha: "Is the unsurpassed perfect enlightenment of all Buddhas not attained through causes and conditions?"

佛言：「不爾！所以者何？不思議界不由因緣及非因緣而可證得，諸佛無上正等菩提當知即是不思議界。

The Buddha said: "It is not so! Why? The inconceivable realm cannot be attained through causes and conditions or non-causes and non-conditions. Know that the unsurpassed perfect enlightenment of all Buddhas is precisely this inconceivable realm.

「曼殊室利！若善男子、善女人等聞如是說心不驚怖；我說彼於無量佛所，已發大願、多種善根，是故苾芻、苾芻尼等，聞說如是甚深般若波羅蜜多，心不驚疑亦不迷悶，彼為真實隨佛出家。若近事男、近事女等，聞說如是甚深般若波羅蜜多，心不驚疑亦不迷悶，彼為真實歸佛、法、僧。若菩薩乘善男子等，不學如是甚深般若波羅蜜多，彼不名為真實修學菩薩乘者。曼殊室利！譬如世間卉木、叢林、藥物、種子，一切皆依大地生長；如是菩薩世、出世間一切善根及餘勝事，無不皆依甚深般若波羅蜜多而得生長。當知如是甚深般若波羅蜜多所攝受法，皆於無上正等菩提隨順證得無所乖諍。」

Mañjuśrī! If good men and good women hear such teachings and their minds are not frightened or afraid, I say that they have already made great vows and planted many good roots before countless Buddhas. Therefore, bhikṣus and bhikṣuṇīs who hear such profound Prajñāpāramitā explained and whose minds are neither frightened nor confused are truly following the Buddha in renouncing household life. If male and female lay followers hear such profound Prajñāpāramitā explained and their minds are neither frightened nor confused, they are truly taking refuge in the Buddha, Dharma, and Sangha. If those of the bodhisattva vehicle do not study such profound Prajñāpāramitā, they cannot be called true practitioners of the bodhisattva vehicle. Mañjuśrī! Just as all plants, shrubs, forests, herbs, and seeds in the world depend on the earth to grow, so too do all the bodhisattva's worldly and transcendent good roots and other excellent qualities depend on the profound Prajñāpāramitā to grow. Know that all dharmas encompassed by such profound Prajñāpāramitā are in accord with and conducive to attaining unsurpassed perfect enlightenment without any contradiction."

爾時，曼殊室利童子聞佛所說，便白佛言：「此贍部洲當來之世，於何城邑聚落處所演說、開示甚深般若波羅蜜多人多信受？」

At that time, upon hearing the Buddha's words, the youth Mañjuśrī said to the Buddha: "In which cities, towns, and villages of this Jambudvīpa will there be many people who believe in and accept the profound Prajñāpāramitā when it is explained and revealed in the future?"

佛告曼殊室利童子：「今此眾中善男子等聞說般若波羅蜜多，信受修行，歡喜發願：『願我當來隨所生處，常聞般若波羅蜜多。』隨彼當來所生之處，宿願力故，即有如是甚深般若波羅蜜多演說、開示人多信受。曼殊室利！善男子等聞說般若波羅蜜多，歡喜踊躍深信受者，我說彼類久殖善根，乘宿願力乃能如是。曼殊室利！有欲聽受甚深般若波羅蜜多，汝應告言：『善男子等！隨意聽受勿生驚怖，疑惑、不信反增謗毀。』今此般若波羅蜜多甚深經中不顯有法，謂不顯有若異生法、若聲聞法、若獨覺法、若菩薩法、若如來法成壞可得。」

The Buddha said to Mañjuśrī: "In this assembly, when good men hear the explanation of the Prajñāpāramitā, they believe, accept, and practice it, joyfully making this vow: 'May I always hear the Prajñāpāramitā wherever I am reborn in the future.' Wherever they are reborn in the future, due to the power of their past vows, there will be many people who believe and accept such profound Prajñāpāramitā being explained and revealed. Mañjuśrī! When good men hear the explanation of the Prajñāpāramitā and joyfully and deeply believe and accept it, I say that they have planted good roots for a long time and are able to do this due to the power of their past vows. Mañjuśrī! To those who wish to listen to the profound Prajñāpāramitā, you should say: 'Good men! Listen as you wish without fear, doubt, or disbelief, which would only increase slander.' In this profound sutra of Prajñāpāramitā, no dharmas are revealed, meaning it does not reveal any obtainable or destructible dharmas of ordinary beings, śrāvakas, pratyekabuddhas, bodhisattvas, or tathāgatas."

曼殊室利即白佛言：「若有苾芻、苾芻尼等來至我所，作是問言：『云何如來為眾宣說甚深般若波羅蜜多？』我當答言：『佛說諸法無違諍相。所以者何？都無有法能與法諍，亦無有情於佛所說能生信解。所以者何？諸有情類都不可得。』

Mañjuśrī then said to the Buddha: "If bhikṣus or bhikṣuṇīs come to me and ask, 'How does the Tathāgata expound the profound Prajñāpāramitā to the assembly?' I will answer: 'The Buddha teaches that all dharmas have no conflicting characteristics. Why? Because there are no dharmas that can conflict with other dharmas, and there are no sentient beings who can generate faith and understanding in what the Buddha says. Why? Because all types of sentient beings cannot be found.'"

「復次，世尊！我當告彼：『如來常說諸法實際。所以者何？諸法平等，無不皆是實際所攝，此中不說阿羅漢等能逮勝法。所以者何？阿羅漢等所證得法與異生法無差別相。』

"Furthermore, World-Honored One, I will tell them: 'The Tathāgata always speaks of the true nature of dharmas. Why? Because all dharmas are equal, all encompassed by the true nature. Here, it is not said that arhats and others can attain superior dharmas. Why? Because the dharmas realized by arhats and others have no distinguishing characteristics from the dharmas of ordinary beings.'"

「復次，世尊！我當告彼：『佛所說法，不令有情於般涅槃已、正、當得。何以故？以諸有情畢竟空故。』

"Furthermore, World-Honored One, I will tell them: 'The dharmas spoken by the Buddha do not cause sentient beings to have already attained, be currently attaining, or will attain parinirvāṇa. Why? Because all sentient beings are ultimately empty.'"

「復次，世尊！善男子等來至我所，作是問言：『仁與如來嘗所談論甚深般若波羅蜜多，請為說之，今希聽受！』我當告彼：『汝等欲聞，勿起聽心，勿專繫念，當起如幻如化等心，如是乃能解我所說。汝等若欲聽我法者，當起是心：「今所聞法如空鳥跡、如石女兒。」如是乃能聽我所說。汝等若欲聞我法者，勿起二想。所以者何？我所說法遠離二想。汝等今應不壞我想、不起諸見，於諸佛法無所希求，異生法中不樂遷動。何以故？二法相空，無取捨故。』

"Furthermore, World-Honored One, if good men come to me and say: 'You have discussed the profound Prajñāpāramitā with the Tathāgata. Please explain it, we wish to hear it!' I will tell them: 'If you want to hear, do not give rise to a listening mind, do not focus your thoughts. Instead, give rise to a mind that sees things as illusions or magical creations. Only then will you be able to understand what I say. If you want to listen to my teaching, you should think: "The dharma I am hearing now is like the tracks of birds in the sky or like the child of a barren woman." Only then will you be able to listen to what I say. If you want to hear my teaching, do not give rise to dualistic thoughts. Why? Because the dharma I speak is far removed from dualistic thoughts. You should now not destroy the concept of self, not give rise to various views, not seek anything in the Buddha's dharmas, and not delight in moving within the dharmas of ordinary beings. Why? Because the two dharmas are mutually empty, without grasping or rejecting.'"

「世尊！諸有請我宣說甚深般若波羅蜜多，我先如是教誡教授，以無相印印定諸法，令求聽者離取著心，然後為說甚深般若波羅蜜多相應之法。」

"World-Honored One! When people ask me to expound the profound Prajñāpāramitā, I first instruct and guide them in this way: I use the seal of non-characteristics to seal all dharmas, causing those who seek to listen to be free from attachment. Only then do I expound the dharmas associated with the profound Prajñāpāramitā."

佛讚曼殊室利童子：「善哉，善哉！汝能善說我所說法及說方便。

The Buddha praised the youth Mañjuśrī: "Excellent, excellent! You can skillfully explain the Dharma I have taught and the methods of teaching."

「曼殊室利！若善男子、善女人等欲見如來，欲親近佛供養恭敬，應學如是甚深般若波羅蜜多。若諸有情欲請諸佛為大師者，應學如是甚深般若波羅蜜多。若諸有情欲證無上正等菩提，或不欲證，應學如是甚深般若波羅蜜多。若諸有情於一切定欲得善巧，應學如是甚深般若波羅蜜多。若諸有情於一切定欲自在起，應學如是甚深般若波羅蜜多。所以者何？諸三摩地要知諸法無生無滅、無作無為方自在起。何以故？達諸法空無罣礙故。若諸有情欲達諸法皆有出離，無有一法無出離者，應學如是甚深般若波羅蜜多。若諸有情欲達諸法但假施設無真實者，應學如是甚深般若波羅蜜多。若欲了知諸有情類雖趣無上正等菩提，而無有情趣菩提者亦無退沒，應學如是甚深般若波羅蜜多。何以故？達一切法即菩提故。若欲了達一切有情行菩提行，無不行者亦無退沒，應學如是甚深般若波羅蜜多。所以者何？菩提即是諸法實性，一切有情皆行諸法，無捨法者，諸行皆空，故無退沒。若欲了達一切法性即是菩提，一切菩提即是法界，此即實際，實際即空，心無退沒，應學如是甚深般若波羅蜜多。

"Mañjuśrī! If good men and good women wish to see the Tathāgata, wish to be close to the Buddha and make offerings and pay respect, they should study such profound Prajñāpāramitā. If sentient beings wish to request the Buddhas to be their great teachers, they should study such profound Prajñāpāramitā. If sentient beings wish to attain supreme perfect enlightenment, or do not wish to attain it, they should study such profound Prajñāpāramitā. If sentient beings wish to become skillful in all concentrations, they should study such profound Prajñāpāramitā. If sentient beings wish to arise at will in all concentrations, they should study such profound Prajñāpāramitā. Why? Because all samādhis arise at will only when one knows that all dharmas are unborn, unceasing, unconditioned, and uncompounded. Why? Because one realizes that all dharmas are empty and without obstruction. If sentient beings wish to realize that all dharmas have liberation, and that there is no dharma without liberation, they should study such profound Prajñāpāramitā. If sentient beings wish to realize that all dharmas are merely conventionally designated without true reality, they should study such profound Prajñāpāramitā. If one wishes to understand that although all sentient beings tend towards supreme perfect enlightenment, there are no sentient beings who tend towards enlightenment and also no falling away, one should study such profound Prajñāpāramitā. Why? Because one realizes that all dharmas are enlightenment. If one wishes to understand that all sentient beings practice the practice of enlightenment, that there are none who do not practice and also no falling away, one should study such profound Prajñāpāramitā. Why? Because enlightenment is the true nature of all dharmas, all sentient beings practice all dharmas, there are none who abandon dharmas, all practices are empty, therefore there is no falling away. If one wishes to understand that the nature of all dharmas is enlightenment, that all enlightenment is the dharma realm, that this is ultimate reality, that ultimate reality is emptiness, and to have a mind without falling away, one should study such profound Prajñāpāramitā."

「曼殊室利！甚深般若波羅蜜多，顯示諸佛難思作用饒益有情，亦是如來所遊戲處。所以者何？甚深般若波羅蜜多不可示現，不可宣說，是無墮法；唯有如來如實覺了，方便善巧為有情說。

"Mañjuśrī! The profound Prajñāpāramitā reveals the inconceivable functions of all Buddhas in benefiting sentient beings, and is also the playground of the Tathāgata. Why? The profound Prajñāpāramitā cannot be demonstrated, cannot be explained, it is a non-falling dharma; only the Tathāgata truly realizes it and skillfully explains it for sentient beings using expedient means."

「曼殊室利！若有苾芻、苾芻尼等於深般若波羅蜜多，下至受持一四句頌為他演說，定趣菩提住佛境界，況能如說而修行者！當知是人不墮惡趣，疾證無上正等菩提。

"Mañjuśrī! If there are bhikṣus or bhikṣuṇīs who, regarding the profound Prajñāpāramitā, even if they only uphold and expound for others as little as a four-line verse, they will definitely progress towards bodhi and dwell in the Buddha's realm. How much more so for those who can practice according to what is taught! Know that such people will not fall into evil destinies and will quickly realize unsurpassed perfect enlightenment.

「曼殊室利！若諸有情聞說如是甚深般若波羅蜜多，心不沈沒，亦不驚怖，歡喜信受，當知此輩於諸佛法定當證得，一切如來皆所印可，開許領受為弟子眾。

Mañjuśrī! If sentient beings hear such profound Prajñāpāramitā explained and their minds neither sink nor become frightened, but instead rejoice and believe in it, know that these beings will definitely attain the Buddha's dharmas. All Tathāgatas will approve of them and accept them as disciples.

「曼殊室利！若善男子、善女人等，信受如來無上法印，謂深般若波羅蜜多，獲無量福。如是法印，一切如來、應、正等覺共所護念，諸阿羅漢、菩薩、智者及諸天神皆共守衛。若菩薩乘善男子等此印所印，超諸惡趣、聲聞、獨覺，定當證得無上菩提。」

Mañjuśrī! If good men and good women believe in and accept the Tathāgata's unsurpassed dharma seal, namely the profound Prajñāpāramitā, they will obtain immeasurable merit. This dharma seal is protected and remembered by all Tathāgatas, Arhats, Worthy Ones, and Perfectly Enlightened Ones, and is guarded by all Arhats, Bodhisattvas, wise ones, and devas. If good men of the Bodhisattva vehicle are sealed with this seal, they will transcend all evil destinies, Śrāvakas, and Pratyekabuddhas, and will definitely attain unsurpassed bodhi."

時，天帝釋即與無量三十三天諸天子等，各取種種天妙華香、嗢鉢羅花、拘某陀花、鉢特摩花、奔茶利花、微妙音花、妙靈瑞花、栴檀香末，供養般若波羅蜜多，奉散如來、曼殊室利、一切菩薩及聲聞等；復奏種種天諸音樂，歌讚妙法而為供養；復發願言：「願我等輩常聞如是甚深般若波羅蜜多無上法印！」

At that time, Śakra, Lord of the Devas, along with countless devaputras of the Thirty-Three Heavens, each took various heavenly wonderful flowers and incense - utpala flowers, kumuda flowers, padma flowers, puṇḍarīka flowers, subtle sound flowers, wonderful spirit auspicious flowers, and sandalwood powder - to make offerings to the Prajñāpāramitā. They scattered these offerings over the Tathāgata, Mañjuśrī, all Bodhisattvas, and Śrāvakas. They also played various heavenly music, singing praises of the wonderful Dharma as an offering. They further made a vow, saying: "May we always hear such profound Prajñāpāramitā, the unsurpassed dharma seal!"

時，天帝釋復發願言：「願贍部洲諸有情類，常聞般若波羅蜜多，歡喜受持、成辦佛法！我等天眾常衛護之，令受持者無諸留難。諸有情類少用功力而得聽聞、受持、讀誦，當知皆是諸天威力。」

Then, Śakra, Lord of the Devas, made another vow, saying: "May all sentient beings in Jambudvīpa always hear the Prajñāpāramitā, joyfully receive and uphold it, and accomplish the Buddha's Dharma! We, the assembly of devas, will always protect them, ensuring that those who uphold it encounter no obstacles. When sentient beings are able to hear, receive, uphold, and recite it with little effort, know that this is due to the power of the devas."

爾時，佛讚天帝釋言：「天主！汝今能發是願，若有聞此歡喜受持，於諸佛法定能成辦，疾趣無上正等菩提。」

At that time, the Buddha praised Śakra, Lord of the Devas, saying: "Lord of Heaven! You are now able to make this vow. If there are those who hear this and joyfully receive and uphold it, they will certainly be able to accomplish the Buddha's Dharma and swiftly progress towards supreme perfect enlightenment."

[曼殊室利即白佛言：「唯願如來以神通力，護持般若波羅蜜多久住世間饒益一切。」

Mañjuśrī then said to the Buddha: "May the Tathāgata use his supernatural power to protect and maintain the Prajñāpāramitā, allowing it to long abide in the world for the benefit of all."

佛時即現大神通力，令此三千大千世界諸山、大地六反振動；復現微笑，放大光明普照三千大千世界。

The Buddha then manifested great supernatural power, causing the mountains and earth of this great trichiliocosm to shake six times. He also displayed a subtle smile, emitting a great light that illuminated the entire great trichiliocosm.

曼殊室利便白佛言：「此即如來現神通力護持般若波羅蜜多久住世間饒益之相。」

Mañjuśrī then said to the Buddha: "This is the sign of the Tathāgata manifesting supernatural power to protect and maintain the Prajñāpāramitā, allowing it to long abide in the world for the benefit of all."

佛言：「如是！如汝所說。我以神力護持般若波羅蜜多無上法印，令久住世饒益有情。諸佛世尊說勝法已，法爾皆起大神通力，護持此法令住世間，使諸天魔不能得便，諸惡人輩不能謗毀，一切外道深心怖畏。若有精勤學此法者，一切障難無不殄滅。」

The Buddha said: "It is so! As you have said. I use my supernatural power to protect and maintain the Prajñāpāramitā, the unsurpassed Dharma seal, allowing it to long abide in the world for the benefit of sentient beings. After the Buddhas, World-Honored Ones, have expounded the supreme Dharma, they naturally manifest great supernatural power to protect and maintain this Dharma, allowing it to abide in the world, preventing heavenly demons from taking advantage, preventing evil people from slandering and defaming it, and causing all non-Buddhists to be deeply afraid. If there are those who diligently study this Dharma, all obstacles and difficulties will be eliminated."

時，薄伽梵說是經已，一切菩薩摩訶薩眾，曼殊室利而為上首，及苾芻等四部大眾，天、龍、藥叉、阿素洛等一切眾會，聞佛所說皆大歡喜、信受奉行。

When the Bhagavān had finished speaking this sutra, all the assembly of bodhisattva mahāsattvas, with Mañjuśrī as their leader, as well as the fourfold assembly including bhikṣus, and all the assemblies of devas, nāgas, yakṣas, asuras, and others, having heard what the Buddha said, were all greatly delighted and faithfully accepted and practiced it.

大般若波羅蜜多經卷第五百七十五

End of the five hundred and seventy-fifth fascicle of the Mahāprajñāpāramitā Sūtra