Chapter 32: The Superiority of Merit
第三十二品：福德的殊勝
32.1“Kauśika, [F.22.b] there is infinitely great merit from establishing one being in the result of stream enterer, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. And why? Kauśika, those who have been established in the ten wholesome actions have not totally got out from the forms of life in the hells, in the animal realms, in the worlds of Yama, or as asuras. A being established in the result of stream enterer is freed from all the terrible forms of life. Similarly, there is infinitely great merit from establishing one being in a pratyekabuddha’s awakening, but not so much from establishing the beings in Jambudvīpa in the ten wholesome actions. Kauśika, a son of a good family or daughter of a good family who establishes one being in unsurpassed, perfect, complete awakening creates infinitely greater merit than that. And why? Because it is established specifically so the way of buddhas is not brought to an end.
32.1「憍尸迦，建立一個眾生得到須陀洹果的功德是無邊的，但不如建立閻浮提所有眾生修習十善業的功德那麼多。為什麼呢？憍尸迦，那些被建立在十善業中的眾生還沒有完全脫離地獄、畜生、閻摩世界或阿修羅的惡趣。被建立在須陀洹果的眾生已經解脫了所有惡趣。同樣地，建立一個眾生成就辟支佛菩提的功德是無邊的，但不如建立閻浮提所有眾生修習十善業的功德那麼多。憍尸迦，善男子或善女人建立一個眾生成就無上正等正覺的功德，比那些功德都要無邊倍增。為什麼呢？因為這樣特別地建立才能使佛的道脈不會中斷。」
32.2“Kauśika, to establish a son of a good family or daughter of a good family in unsurpassed, perfect, complete awakening creates a lot of merit. And why? Because the Three Jewels have come about from a bodhisattva, and the Three Jewels are for the whole world to worship. Therefore, Kauśika, the creatures in this whole world with its celestial beings, Māras, śramaṇas, and brahmins should respect, revere, honor, and worship this bodhisattva with flowers, perfumes, incense, garlands, creams, powders, clothes, parasols, flags, and banners.
32.2「憍尸迦，將某善男子或善女人建立於無上正等正覺，能造作很大的福德。為什麼呢？因為三寶是從菩薩而產生的，三寶是為了整個世界而值得禮拜的。因此，憍尸迦，這個世界中的眾生，包括天人、魔、沙門和婆羅門，都應該用花、香、香爐、花環、膏油、粉末、衣服、傘蓋、旗幡和幡旗來尊敬、敬禮、尊重和禮拜這位菩薩。」
32.3“Furthermore, Kauśika, were a son of a good family or daughter of a good family to establish [F.23.a] the beings in Jambudvīpa in the ten wholesome actions, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.3「復次，憍尸迦，若善男子或善女人令閻浮提中諸眾生安住十善業，汝今思惟，憍尸迦，彼善男子或善女人由此因緣寧為多不，得多福德不？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
「很多，世尊；很多，善逝，」帝釋回答說。
32.4“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that. And why? Because in this perfection of wisdom are taught in detail those dharmas without outflows that a son of a good family or daughter of a good family has trained in when they have entered into, enter into, and will enter into the flawlessness that is a perfect state, up to when they have reached, will reach, and are reaching the state of a worthy one, and when they have entered into the secure state of a bodhisattva great being, and when they have fully awakened, awaken, and will awaken to unsurpassed, perfect, complete awakening.
32.4「那麼，憍尸迦，」世尊繼續說，「善男子或善女人抄寫這部般若波羅蜜多經文，並且無償地將其贈予他人以供抄寫和誦讀，所獲功德甚至更多。為什麼呢？因為在這部般若波羅蜜多中，詳細說明了那些無漏法，即善男子或善女人所修習的法。當他們進入、正在進入以及將要進入清淨圓滿境地時，乃至當他們已證得、將證得以及正在證得阿羅漢位時，當他們進入菩薩摩訶薩的不退位時，當他們已成就、正在成就以及將要成就無上正等正覺時，所修習的正是這些無漏法。」
32.5“And what are those dharmas without outflows, Kauśika? They are these: the perfections, the thirty-seven dharmas on the side of awakening, the four noble truths, inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the ten tathāgata powers, up to the immeasurable buddhadharmas that tathāgatas, worthy ones, perfectly complete buddhas have taught in detail in this perfection of wisdom.
32.5「憍尸迦，那些無漏法是什麼呢？它們就是：這些度、三十七菩提分法、四聖諦、內空，直到無自性空，十如來力，直到如來、阿羅漢、正等正覺佛在此般若波羅蜜多中詳細教導的無量佛法。
32.6“Therefore, Kauśika, you should also understand from this one of many explanations that those sons of a good family or daughters of a good family who write out this perfection of wisdom in book form and bestow it on others for nothing but copying out and reading aloud [F.23.b] create a lot more merit.
32.6「因此，憍尸迦，你應當從這許多解說中的一個來理解，那些抄寫這般若波羅蜜多並編訂成書籍、無償提供他人抄寫和誦讀的善男子或善女人，他們所獲得的福德要多得多。」
32.7“And why? Because in this perfection of wisdom are taught in detail all those dharmas, dharmas on account of which there are great sāla tree–like royal families, great sāla tree–like brahmin families, and great sāla tree–like business families; there are the Cāturmahārājika gods and there are the Trāyastriṃśa, up to the Naivasaṃjñānāsaṃjñāyatana gods; there are the perfections, up to there are the thirty-seven dharmas on the side of awakening, up to there is the knowledge of all aspects; and there are stream enterers, once-returners, non-returners, worthy ones, and pratyekabuddhas.
32.7「而且為什麼呢？因為在這般若波羅蜜多中詳細教導了所有那些法，正是由於這些法，才有如大娑羅樹般的剎帝利種王族、如大娑羅樹般的婆羅門種家族，和如大娑羅樹般的吠舍種家族；有四大天王天和三十三天，乃至非想非非想天；有度，乃至有三十七菩提分法，乃至有一切相智；並且有須陀洹、一來果、不還果、阿羅漢和辟支佛。」
32.8“Kauśika, let alone having established beings in Jambudvīpa in … up to a pratyekabuddha’s awakening, were some son of a good family or daughter of a good family, Kauśika, to establish as many beings as there are in this four-continent world system, all of them, in the ten wholesome actions, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.8「憍尸迦，假使有某位善男子或善女人，在閻浮提建立眾生……直到辟支佛菩提，然而，憍尸迦，如果有某位善男子或善女人，建立這四洲世界中存在的所有眾生，使他們全部安住在十善業中，你認為怎樣，憍尸迦？基於此，那位善男子或善女人會創造很多福德嗎？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
「很多，世尊；很多，善逝，」帝釋回答道。
32.9“So then, Kauśika,” said the Lord, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates a lot more merit. And why? Because all the dharmas of śrāvakas and pratyekabuddhas, the dharmas of bodhisattvas, and the buddhadharmas have come about from the perfection of wisdom.
32.9「憍尸迦，所以善男子或善女人書寫這般若波羅蜜多成書冊，布施他人只為抄寫誦讀，所得福德更加殊勝眾多。為什麼呢？因為聲聞的法、辟支佛的法、菩薩的法和佛法，這一切法都是從般若波羅蜜多而產生的。」世尊如是說。
32.10Connect this in the same way with Kauśika, let alone having established beings that are in this four-continent world system in the ten wholesome actions, [F.24.a] up to in the state of a worthy one and a pratyekabuddha’s awakening, were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a thousandfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha’s awakening, still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.
32.10憍尸迦，如是相連。憍尸迦，設有善男子或善女人，將四洲世界中的眾生安立於十善業，乃至阿羅漢位與辟支佛的菩提中。憍尸迦，又設有善男子或善女人，將千世界中的眾生安立於十善業，乃至阿羅漢位與辟支佛的菩提中。憍尸迦，如是善男子或善女人，書寫此般若波羅蜜多成為書籍形式，並施予他人，唯為謄寫及誦讀，其所生的福德反而更多。
32.11Connect this in the same way with Kauśika, let alone having established beings that are in a thousandfold world system, even were some son of a good family or daughter of a good family, Kauśika, to establish beings that are in a millionfold world system, all of them, in the ten wholesome actions, up to in the state of a worthy one and a pratyekabuddha’s awakening, still a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that.
32.11憍尸迦，如是比較。假使有善男子或善女人，憍尸迦，安立百萬世界中的眾生，一切都在十善業中，乃至阿羅漢位和辟支佛的菩提，這樣也不如善男子或善女人，抄寫此般若波羅蜜多成為經卷，供施他人但為抄寫及誦讀所得的福德更多。
32.12Connect this in the same way with Kauśika, let alone having established beings that are in a millionfold world system in the ten wholesome actions, up to in a pratyekabuddha’s awakening, even were some son of a good family or daughter of a good family, Kauśika, to establish beings dwelling in the great billionfold world system, as many as there are, in the ten wholesome actions, up to a pratyekabuddha’s awakening, still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, that son of a good family or daughter of a good family creates even more merit than that.
32.12憍尸迦，以此同樣的方式來連接，別說使百萬世界中的眾生建立在十善業中，直到達到辟支佛的菩提，就算有善男子或善女人，憍尸迦，建立在三千大千世界中的所有眾生，建立他們在十善業中，直到達到辟支佛的菩提，然而若有善男子或善女人寫出般若波羅蜜多書本形式並無償地將其傳授給他人只為抄寫和誦讀，這個善男子或善女人所生的福德仍然更多。
32.13Connect this in the same way with Kauśika, let alone the beings that are in the great billionfold world system, [F.24.b] even were some son of a good family or daughter of a good family, Kauśika, to have established as many beings dwelling in as many world systems as there are sand particles in the Gaṅgā River, all of them, in the ten wholesome actions, up to established them in the state of a worthy one and a pratyekabuddha’s awakening, still, if a son of a good family or daughter of a good family has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud, Kauśika, that son of a good family or daughter of a good family creates even more merit than that.
32.13憍尸迦，以同樣的方式來連接，且不說三千大千世界中的眾生，即使某善男子或善女人，憍尸迦，建立了如恆河沙粒數那麼多的世界中的眾生，都令他們安住於十善業，乃至安住於阿羅漢位和辟支佛的菩提，但是，如果某善男子或善女人將此般若波羅蜜多著錄成書籍，並將其施與他人，只是為了抄寫和誦讀，憍尸迦，那善男子或善女人所創造的福德還要更多。
32.14“Furthermore, Kauśika, if a son of a good family or daughter of a good family has established those beings who are in Jambudvīpa in the four concentrations, and has established them in the four immeasurables, the four formless absorptions, and the five clairvoyances, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.14「而且，憍尸迦，如果某個善男子或善女人，使閻浮提的眾生安住在四禪中，並使他們安住在四無量心、四無色定和五神通中，憍尸迦，你認為如何？基於這一點，那個善男子或善女人是否會積聚很多福德？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
「很多，世尊；很多，善逝，」帝釋回答說。
32.15“So then, Kauśika,” said the Lord, “a son of a good family or daughter of a good family who has written out this perfection of wisdom in book form and bestowed it on others for nothing but copying out and reading aloud creates even more merit than that. And why? Because in this perfection of wisdom all dharmas are taught in detail.
32.15「那麼，憍尸迦，」世尊說，「善男子或善女人，如果抄寫這部般若波羅蜜多，製成書籍，無償施予他人，只為了讓人抄寫和誦讀，這樣的善男子或善女人所創造的福德，還要更加殊勝。為什麼呢？因為在這部般若波羅蜜多中，所有的法都被詳細地闡述了。」
32.16“Furthermore, Kauśika, a son of a good family or daughter of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom creates a lot more merit, but there is not so much from a son of a good family or daughter of a good family establishing the beings in Jambudvīpa in the ten wholesome actions, the concentrations, the immeasurables, the formless absorptions, and [F.25.a] the clairvoyances.
32.16「而且，憍尸迦，善男子或善女人受持、心記、讀誦、修學、思惟此般若波羅蜜多，所生福德極為廣大。但善男子或善女人使閻浮提眾生安住於十善業、禪定、無量心、無色定及神通中所生的福德，相比之下就不如那麼多。
32.17“There, properly paying attention is this: taking up, bearing in mind, reading aloud, mastering, and properly paying attention to this perfection of wisdom with an understanding that operates without duality; taking up, bearing in mind, reading aloud, mastering, and properly paying attention to the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving with an understanding that operates without duality; properly paying attention to inner emptiness with an understanding that operates without duality, up to properly paying attention to the emptiness that is the nonexistence of an intrinsic nature with an understanding that operates without duality; properly paying attention to the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths with an understanding that operates without duality; up to properly paying attention to the eighteen distinct attributes of a buddha and knowledge of all aspects with an understanding that operates without duality.
32.17「在那裡，正念就是這樣：以無二的理解來領受、憶持、誦讀、精通和正念般若波羅蜜多；以無二的理解來領受、憶持、誦讀、精通和正念禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多；以無二的理解來正念內空，直至以無二的理解來正念無自性空；以無二的理解來正念念處、正勤、神足、根、力、覺支和道；直至以無二的理解來正念佛的十八不共法和一切相智。
32.18“Furthermore, Kauśika, some son of a good family or daughter of a good family may teach the perfection of wisdom to others in detail, explicate it, sort it out for them and give a commentary on it, or make it clear and give instruction in its meaning with this one of many explanations. There the meaning of the perfection of wisdom is this: not viewing the perfection of wisdom as two and not viewing it as not two, not viewing it as a causal sign or as not a causal sign, and not viewing it as brought in or as sent out, as taken away or as added on, as defilement or as purification, as a production or as a cessation, as grasped or as rejected, as stationed or as not stationed, [F.25.b] as true or as mistaken, as right or as wrong, as tiny or as not tiny, as a part or as not a part, as a dharma or as not a dharma, as suchness or as not suchness, or as the very limit of reality or as not the very limit of reality—this is the meaning of nondual. That son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail, explicates it, sorts it out for them and gives a commentary on it, and makes it clear and gives instruction in its meaning creates a lot of merit based on that, but not so much someone who just personally takes it up, bears it in mind, reads it aloud, masters it, and properly pays attention to it.
32.18「憍尸迦，又有善男子、善女人，為他人詳細說般若波羅蜜多，開顯、分別、為其作論，或令明了、為說義趣，作如是種種異說。如是般若波羅蜜多義者，謂不觀般若波羅蜜多為二，亦不觀為非二，不觀為相，亦不觀為非相，不觀為所引、為所遣、為所奪、為所與，不觀為染污，亦不觀為清淨，不觀為生，亦不觀為滅，不觀為執，亦不觀為捨，不觀為住，亦不觀為不住，不觀為真，亦不觀為妄，不觀為正，亦不觀為邪，不觀為微，亦不觀為非微，不觀為分，亦不觀為非分，不觀為法，亦不觀為非法，不觀為如性，亦不觀為非如性，不觀為實際，亦不觀為非實際——此是不二義。如是善男子、善女人，為他人詳細說般若波羅蜜多，開顯、分別、為其作論，令其明了、為說義趣，由此獲得福德甚多。然而唯自受持、讀誦、思惟、正念般若波羅蜜多者，福德不及。」
32.19“Furthermore, Kauśika, a son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail, gives advice about it, establishes it, sorts it out, makes it clear, and gives instruction in its meaning creates a lot more merit than someone who personally takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom.”
32.19「而且，憍尸迦，善男子或善女人若詳細為他人說般若波羅蜜多，給予建議、建立、分別、闡明並教示其義理，能獲得遠多於自己受持、憶念、讀誦、通達並正確思惟此般若波羅蜜多之人的福德。」
“Exactly so, Lord; exactly so, Sugata,” said Śatakratu.
「世尊啊，確實如此；善逝啊，確實如此，」帝釋說道。
32.20“Thus, Kauśika,” continued the Lord, “a son of a good family or daughter of a good family should give instructions in the perfection of wisdom, in both the meaning and the letter. If a son of a good family or daughter of a good family gives such instructions they will be endowed with infinite, countless, immeasurable masses of merit.
32.20「憍尸迦，善男子或善女人應當如是為他人講說般若波羅蜜多，講說其義與文字。憍尸迦，若善男子或善女人如是講說，則獲得無邊、無數、無量的福德聚。」世尊如是說。
32.21“Even if a son of a good family or daughter of a good family respects, reveres, honors, and worships with flowers, perfumes, incense, garlands, creams, powders, robes, parasols, flags, and banners, with all the requirements for happiness, infinite, countless tathāgatas, worthy ones, perfectly complete buddhas in each of the ten directions [F.26.a] for as long as they live, Kauśika, a son of a good family or daughter of a good family who teaches the perfection of wisdom to others in detail with many different explanations, who makes it intelligible, sorts it out, gives a commentary on it, and makes it clear will create a lot more merit than that. And why? Because past, future, and present tathāgatas, worthy ones, perfectly complete buddhas have fully awakened, will fully awaken, and are fully awakening to unsurpassed, perfect, complete awakening because they have trained in this perfection of wisdom.
32.21「憍尸迦，又況一個善男子或善女人，以花、香、香料、花環、膏油、粉末、衣服、傘蓋、旗幡，乃至一切樂具，對十方各方無量無邊的如來、阿羅漢、正等正覺佛進行恭敬、尊重、讚歎、禮拜，終身如此，憍尸迦，一個善男子或善女人為他人詳細說法般若波羅蜜多，多方面為其解釋，使其易於領悟，組織整頓，為其作論述，令其明了，這樣所生的福德遠遠超過那些。為什麼呢？因為過去、未來、現在的如來、阿羅漢、正等正覺佛已經、將要、正在由於修習般若波羅蜜多而證得無上正等菩提。」
32.22“Furthermore, Kauśika, compared with a son of a good family or daughter of a good family who practices the perfection of giving for infinite, incalculable eons by way of apprehending something, a son of a good family or daughter of a good family who teaches and explains the perfection of wisdom in detail, up to worships it, if it is done without apprehending anything, creates a lot more merit than that.
32.22「復次，憍尸迦，善男子或善女人以執著心修習檀那波羅蜜多無邊不可算數劫，比不上善男子或善女人詳細宣說般若波羅蜜多乃至禮敬它，若無所執著而修習，所生福德遠遠超過於彼。」
32.23“Kauśika, there, what is it to apprehend something? If bodhisattvas who give a gift by way of apprehending something think, ‘I am giving a gift; this is a gift; it has been given to somebody else,’ they stand right in giving, and that is not the perfection of giving. If they think, ‘This is morality; I am being moral; I am guarding it for the sake of these beings,’ that is not the perfection of morality. If they think, ‘I am patient; this is patience; [F.26.b] I should be patient with others,’ that is not the perfection of patience. If they think, ‘I am making a vigorous effort; this is perseverance; I will continue persevering for their sake,’ that is not the perfection of perseverance. If they think, ‘I am becoming absorbed in concentration; this is concentration; I have become absorbed for their sake,’ that is not the perfection of concentration. If they think, ‘I am cultivating wisdom, this is wisdom, I will stay wise for their sake,’ that is not the perfection of wisdom. Kauśika, a son of a good family or daughter of a good family’s perfection of giving by way of apprehending something like that is not complete, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom is not complete either.” [B25]
32.23「憍尸迦，什麼是執著？如果菩薩以執著的方式佈施禮物，認為『我在佈施；這是禮物；它已經被給予了別人』，他們就停留在佈施中，那不是檀那波羅蜜多。如果他們認為『這是戒；我在持戒；我為了這些眾生的緣故而守護它』，那不是尸羅波羅蜜多。如果他們認為『我在忍耐；這是忍耐；我應該對他人忍耐』，那不是羼提波羅蜜多。如果他們認為『我在精進；這是精進；為了他們的緣故我會繼續精進』，那不是毘黎耶波羅蜜多。如果他們認為『我在進入禪定；這是禪定；我為了他們的緣故而進入禪定』，那不是禪那波羅蜜多。如果他們認為『我在培養智慧，這是智慧，為了他們的緣故我會保持智慧』，那不是般若波羅蜜多。憍尸迦，善男子或善女人以這樣執著的方式所行的檀那波羅蜜多不完整，尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多也不完整。」
32.24Śatakratu then asked, “Lord, what are bodhisattva great beings doing when the practice of the perfection of giving is complete, and when the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are complete?”
32.24帝釋隨即提問：「世尊，菩薩摩訶薩當檀那波羅蜜多的修習圓滿，以及尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多圓滿之時，他們在做什麼呢？」
32.25“Kauśika,” said the Lord, “here when bodhisattva great beings give a gift by way of not apprehending a gift, giver, or recipient that is their perfection of giving; when not apprehending morality, being moral, [F.27.a] or a being that is their perfection of morality; when not apprehending patience, an object of patience, or having patience that is their perfection of patience; when not apprehending perseverance, something that has to be done, or a being that is their perfection of perseverance; when not apprehending concentration, somebody concentrating, or something that has to be concentrated on that is their perfection of concentration; and when not apprehending wisdom, being wise, or a topic to be wise about that is their perfection of wisdom. Kauśika, when bodhisattva great beings practice like that the perfection of giving becomes complete, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom become complete.”
32.25「憍尸迦，菩薩摩訶薩在此不執著佈施、佈施者或受者而行佈施，那就是他們的檀那波羅蜜多；不執著戒、持戒或眾生，那就是他們的尸羅波羅蜜多；不執著忍辱、忍辱之境或忍耐，那就是他們的羼提波羅蜜多；不執著精進、須要完成之事或眾生，那就是他們的毘黎耶波羅蜜多；不執著禪定、禪定者或須要禪定之物，那就是他們的禪那波羅蜜多；不執著慧、有智慧或應該有智慧的事項，那就是他們的般若波羅蜜多。憍尸迦，菩薩摩訶薩如此修習時，檀那波羅蜜多圓滿，尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多也都圓滿。」
32.26“Kauśika, those sons of a good family or daughters of a good family should give instructions in both the meaning and the letter of the perfection of wisdom like that, and they should give such instructions in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving as well.
32.26「憍尸迦，那些善男子或善女人應當這樣教導般若波羅蜜多的義理和文字，也應當這樣教導禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多。
32.27“And why? Because at a time in the future, Kauśika, there will be sons of a good family and daughters of a good family who will teach a counterfeit perfection of wisdom. There, having caused sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening to listen to the counterfeit perfection of wisdom they will destroy them, because of not giving instructions in both the meaning and the letter of this perfection of wisdom.” [F.27.b]
32.27「何以故？憍尸迦，未來之時有善男子、善女人說似般若波羅蜜多。彼處以說似般若波羅蜜多令已發趣無上正等菩提之善男子、善女人聞已，則為毀壞彼等，以不如實為彼說此般若波羅蜜多之義及文故。」
32.28“Lord, what is a counterfeit perfection of wisdom?” asked Śatakratu.
32.28「世尊，什麼是虛假的般若波羅蜜多？」帝釋問道。
“Kauśika,” replied the Lord, “here, in regard to a counterfeit perfection of wisdom, sons of a good family and daughters of a good family teach something like it. A counterfeit perfection of wisdom is this: They teach ‘ form is impermanent’ and that those who make such a practice are practicing the perfection of wisdom. Further, those sons of a good family and daughters of a good family who have been taught that explore whether ‘ form is impermanent,’ and they explore whether ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is impermanent.’
"憍尸迦，"世尊回答說，"這裡，在虛偽的般若波羅蜜多方面，善男子和善女人教導類似的東西。虛偽的般若波羅蜜多是這樣的：他們教導'色是無常'，並且那些進行這樣修習的人是在修習般若波羅蜜多。進一步，那些被教導的善男子和善女人探索'色是無常'是否成立，並且他們探索'受是無常'、'想是無常'、'行是無常'，以及'識是無常'是否成立。"
32.29“And those who teach that counterfeit perfection of wisdom also practice a counterfeit perfection of wisdom. They teach ‘the eyes are impermanent,’ and they teach ‘the ears…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…,’ and ‘the thinking mind is impermanent.’ They teach ‘a form is impermanent,’ and they teach ‘a sound…,’ ‘a smell…,’ ‘a taste…,’ ‘a feeling…,’ and ‘dharmas are impermanent.’ They teach ‘the earth element is impermanent,’ and they teach ‘the water element…,’ ‘the fire element…,’ ‘the wind element…,’ ‘the space element…,’ and ‘the consciousness element is impermanent.’ They teach ‘the eye constituent is impermanent,’ and they teach ‘the ear constituent…,’ ‘the nose constituent…,’ ‘the taste constituent…,’ ‘the body constituent…,’ and ‘the thinking-mind constituent is impermanent.’ They teach ‘the form constituent is impermanent,’ and they teach ‘the sound constituent…,’ ‘the smell constituent…,’ ‘the taste constituent…,’ ‘the touch constituent…,’ and ‘the dharma constituent is impermanent.’ They teach ‘the eye consciousness constituent is impermanent,’ and they teach ‘the ear…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…’ and ‘the thinking-mind consciousness constituent is impermanent.’ They teach ‘eye contact is impermanent,’ and they teach ‘ear…,’ ‘nose…,’ ‘tongue…,’ ‘body…,’ [F.28.a] and ‘thinking-mind contact is impermanent.’
32.29「而且那些教導虛偽般若波羅蜜多的人也實踐虛偽般若波羅蜜多。他們教導『眼是無常』，又教導『耳……』、『鼻……』、『舌……』、『身……』，以及『意是無常』。他們教導『色是無常』，又教導『聲……』、『香……』、『味……』、『受……』，以及『法是無常』。他們教導『地界是無常』，又教導『水界……』、『火界……』、『風界……』、『虛空界……』，以及『識界是無常』。他們教導『眼界是無常』，又教導『耳界……』、『鼻界……』、『味界……』、『身界……』，以及『意界是無常』。他們教導『色界是無常』，又教導『聲界……』、『香界……』、『味界……』、『觸界……』，以及『法界是無常』。他們教導『眼識界是無常』，又教導『耳……』、『鼻……』、『舌……』、『身……』，以及『意識界是無常』。他們教導『眼觸是無常』，又教導『耳……』、『鼻……』、『舌……』、『身……』，以及『意觸是無常』。」
32.30“They teach ‘ form is suffering,’ ‘is selfless,’ and ‘is unpleasant,’ and they teach ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is suffering,’ ‘is selfless,’ and ‘is unpleasant.’
32.30「他們教導『色是苦』、『是無我』和『是不淨』，並教導『受……』、『想……』、『行……』和『識是苦』、『是無我』和『是不淨』。」
32.31Similarly, they teach ‘the eye, form , and eye consciousness constituents are suffering, selfless, and unpleasant,’ and they teach ‘the ear, nose, tongue, body, thinking mind, dharma, and thinking-mind constituents are suffering, selfless, and unpleasant.’
32.31同樣地，他們教導「眼界、色界和眼識界是苦、無我和不淨的」，並教導「耳界、鼻界、舌界、身界、意界、法界和意識界是苦、無我和不淨的」。
32.32Similarly, connect this with they teach a counterfeit perfection of concentration, and they teach a counterfeit perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving. They teach ‘ form is impermanent, suffering, selfless, and unpleasant,’ and they teach ‘feeling, perception, volitional factors, and consciousness are impermanent, suffering, selfless, and unpleasant.’
32.32同樣地，將此連接到他們教導虛偽的禪那波羅蜜多，他們教導虛偽的毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多。他們教導「色是無常、苦、無我和不淨」，他們教導「受、想、行和識是無常、苦、無我和不淨」。
32.33Similarly, they teach ‘the eye, form , and eye consciousness constituents are impermanent, suffering, selfless, and unpleasant.’
32.33同樣地，他們教導「眼界、色界和眼識界是無常、苦、無我和不淨的」。
32.34Similarly, they teach ‘the ear…, nose…, tongue…, body…, and thinking mind, dharma, and thinking-mind constituents are impermanent, suffering, selfless, and unpleasant.’
32.34同樣地，他們教導「耳、鼻、舌、身和意、法、意界是無常、苦、無我、不淨的」。
32.35Similarly, they teach ‘the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom are impermanent, suffering, selfless, and unpleasant.’ [F.28.b] Similarly, they teach ‘the immeasurables and formless absorptions are impermanent, suffering, selfless, and unpleasant.’ They teach ‘the applications of mindfulness are impermanent, suffering, selfless, and unpleasant.’ They teach ‘the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are impermanent, suffering, selfless, and unpleasant,’ up to they teach ‘the knowledge of all aspects is impermanent, suffering, selfless, and unpleasant.’
32.35同樣地，他們教導「佈施波羅蜜多、尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多是無常、苦、無我和不淨的」。同樣地，他們教導「無量心和無色定是無常、苦、無我和不淨的」。他們教導「念處是無常、苦、無我和不淨的」。他們教導「正勤、神足、根、力、覺支和道是無常、苦、無我和不淨的」，一直到他們教導「一切相智是無常、苦、無我和不淨的」。
32.36“They say those who practice like that are practicing the perfection of wisdom. Kauśika, this is a counterfeit perfection of wisdom.
32.36「他們說那些這樣修行的人是在修行般若波羅蜜多。憍尸迦，這是虛偽的般若波羅蜜多。」
32.37“Furthermore, Kauśika, those sons of a good family and daughters of a good family who teach the perfection of wisdom teach, ‘Sons of a good family and daughters of a good family, you should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will stand on the first level,’ up to ‘the tenth level.’
32.37「此外，憍尸迦，那些教導般若波羅蜜多的善男子和善女人教導說：『善男子和善女人，你們應當修習般若波羅蜜多。當你們修習了般若波羅蜜多，你們將住於初地』，乃至『第十地』。
32.38Similarly, they teach, ‘When you have cultivated the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving you will stand on the first level,’ up to ‘you will stand on the tenth level.’
32.38同樣地，他們教導：「當你們修習禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多之後，你們將安住在初地」，直到「你們將安住在十地」。
32.39“Still they cultivate that as the perfection of wisdom by way of a causal sign, by way of apprehending something, with a notion of time. Kauśika, this is a counterfeit perfection of wisdom.
32.39「善男子、善女人，仍然以相而修習般若波羅蜜多，以執著而修習，以時間的觀念而修習。憍尸迦，這是虛偽的般若波羅蜜多。」
32.40“Furthermore, Kauśika, those sons of a good family or daughters of a good family teach, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom [F.29.a] you will transcend the śrāvaka level and you will transcend the pratyekabuddha level.’ Kauśika, this is a counterfeit perfection of wisdom.
32.40「復次，憍尸迦，那些善男子或善女人教導說：『來此，善男子！你應當修習般若波羅蜜多。當你修習了般若波羅蜜多時，你將超越聲聞地，你將超越辟支佛地。』憍尸迦，這是虛假的般若波羅蜜多。」
32.41“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Bodhisattva Vehicle, they teach them, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will enter into the secure state of a bodhisattva.’ Kauśika, this is a counterfeit perfection of wisdom.
32.41「此外，憍尸迦，當那些善男子或善女人以菩薩乘教導那些善男子或善女人時，他們教導說：『來吧，善男子！你應當修習般若波羅蜜多。當你修習了般若波羅蜜多，你將進入菩薩不退位。』憍尸迦，這是虛偽的般若波羅蜜多。」
32.42“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, they teach them, ‘Come here, you son of a good family! You should cultivate the perfection of wisdom. When you have cultivated the perfection of wisdom you will gain forbearance for the nonproduction of dharmas. When you have gained forbearance for the nonproduction of dharmas, you will stand in the clairvoyance of a bodhisattva. When you stand in the clairvoyance of a bodhisattva, you will pass on from buddhafield to buddhafield in order to respect, revere, honor, worship, and venerate the lord buddhas.’ In that way those sons of a good family or daughters of a good family, Kauśika, teach a counterfeit perfection of wisdom.
32.42「此外，憍尸迦，當那些善男子或善女人在大乘中教導善男子或善女人時，他們教導說：『來吧，善男子！你應當修習般若波羅蜜多。當你修習般若波羅蜜多時，你將獲得無生法忍。當你獲得無生法忍時，你將安住在菩薩的神通中。當你安住在菩薩的神通中時，你將從一個佛土往至另一個佛土，為了尊敬、恭敬、尊崇、禮拜和供養諸佛。』以此方式，那些善男子或善女人，憍尸迦啊，教導虛偽的般若波羅蜜多。」
32.43“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, ‘A son of a good family who takes up, bears in mind, reads aloud, masters, and properly pays attention to this perfection of wisdom becomes endowed with a countless, infinite, immeasurable [F.29.b] mass of merit,’ Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom.
32.43「而且，憍尸迦，當那些善男子或善女人教導菩薩乘中的善男子或善女人時，他們說，『來吧，善男子！取受、思念、誦讀、通曉並妥善注意這部般若波羅蜜多的善男子，將獲得無數、無邊、無量的福德聚積。』憍尸迦，那些善男子或善女人教導的是虛偽的般若波羅蜜多。」
32.44“Furthermore, Kauśika, when those sons of a good family or daughters of a good family teach those sons of a good family or daughters of a good family in the Great Vehicle, ‘Come here, you son of a good family! Having rejoiced in the entire wholesome root, all of it, of past, future, and present tathāgatas, worthy ones, perfectly complete buddhas from their first production of the thought of awakening up to fully awakening to unsurpassed, perfect, complete awakening and compressed it into one, you should dedicate it to unsurpassed, perfect, complete awakening,’ Kauśika, those sons of a good family or daughters of a good family teach a counterfeit perfection of wisdom.”
32.44「憍尸迦，當那些善男子或善女人教導在大乘中的善男子或善女人時，說：『來這裡，善男子！你應該歡喜諸如來、阿羅漢、正等正覺佛從初發心直到完全證得無上正等正覺之間所有過去、未來、現在的善根，把它們全部合為一體，你應該將它迴向於無上正等正覺。』憍尸迦，那些善男子或善女人所教導的是虛假的般若波羅蜜多。」
32.45Śatakratu then asked, “Lord, when they do not teach a counterfeit perfection of wisdom to those sons of a good family or daughters of a good family who have set out in the Great Vehicle, what do those sons of a good family or daughters of a good family teach?”
32.45帝釋天主問道：「世尊，當他們不向已踏上大乘之路的善男子或善女人教授虛偽的般若波羅蜜多時，那些善男子或善女人教授什麼呢？」
32.46“Kauśika,” replied the Lord, “here, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom to those sons of a good family or daughters of a good family who have set out in the Great Vehicle when they teach thus: ‘Come here, you son of a good family! When you cultivate the perfection of wisdom, do not even look at form as impermanent. And why? Because form is empty of the intrinsic nature of form . That intrinsic nature of form is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “ form is permanent” or “ form is impermanent.” [F.30.a] And why? Because form does not exist there, and given that, how could you ever view it as either permanent or impermanent?’
32.46「憍尸迦，」世尊回答說，「這裡，那些善男子或善女人在教導已進入大乘的善男子或善女人時，若他們這樣教導：『來這裡，善男子！當你修習般若波羅蜜多時，甚至不要把色看作無常。為什麼呢？因為色是空於色的自性。色的自性是無，那個無就是般若波羅蜜多。所以，在那般若波羅蜜多中，你不能說「色是常」或「色是無常」。為什麼呢？因為色在那裡不存在，既然如此，你怎麼能夠把它看作常或無常呢？』那麼，那些善男子或善女人就不是在教導虛假的般若波羅蜜多。」
32.47Similarly, Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom when they teach, ‘Do not even look at feeling … perception … volitional factors … or consciousness as impermanent. And why? Because consciousness is empty of the intrinsic nature of consciousness. That intrinsic nature of consciousness is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “consciousness is permanent” or “consciousness is impermanent.” And why? Because consciousness does not exist there, and given that, how could you ever view it as either permanent or impermanent?’
32.47同樣地，憍尸迦，那些善男子或善女人教導大乘行者時，若如此教導，就不是在教導虛假的般若波羅蜜多。他們教導說：「善男子，你不應該將受、想、行或識視為無常。為什麼呢？因為識空於識的自性。識的自性是無，而無就是般若波羅蜜多。所以，在那般若波羅蜜多中，你不能說『識是常』或『識是無常』。為什麼呢？因為識並不存在於那裡，既然這樣，你怎麼可能將它視為常或無常呢？」
32.48“Furthermore, Kauśika, sons of a good family or daughters of a good family cultivating the perfection of wisdom do not teach a counterfeit perfection of wisdom when they teach, ‘Come here, you son of a good family! When you cultivate the perfection of wisdom, son of a good family, you should not look at any dharma at all. You should not stand on any dharma at all. And why? Because in the perfection of wisdom there is no dharma you have to go beyond and there is no dharma you have to stand on. And why? Because all dharmas are empty of an intrinsic nature. That dharma empty of an intrinsic nature is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom no dharma has been brought in or sent out, [F.30.b] no dharma arises or ceases.’
32.48「而且，憍尸迦，善男子或善女人修習般若波羅蜜多時，教導善男子說：『善男子，你來這裡！當你修習般若波羅蜜多時，善男子，你根本不應該執著任何法，也不應該依止任何法。為什麼呢？因為在般若波羅蜜多中，沒有你必須超越的法，也沒有你必須依止的法。為什麼呢？因為一切法都是空的，沒有自性。那個沒有自性的空法是不存在的，而不存在的就是般若波羅蜜多。所以在般若波羅蜜多中，沒有任何法被帶入或送出，沒有任何法生起或消滅。』像這樣教導的時候，就不是在教導虛偽的般若波羅蜜多。」
32.49Similarly, connect this with the aggregates, the constituents, the sense fields, dependent origination, all the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha as well.
32.49同樣地，將這個道理應用於蘊、界、處、緣起、一切度、三十七菩提分法、一切空性、力、無畏、種智，以及佛的十八不共法上面。
32.50“Kauśika, those sons of a good family or daughters of a good family do not teach a counterfeit perfection of wisdom when they teach, ‘Son of a good family, you thus should not even look at the knowledge of all aspects as impermanent. And why? Because the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects. That intrinsic nature of the knowledge of all aspects is nonexistent, and that which is nonexistent is the perfection of wisdom. So, in that perfection of wisdom you cannot say “the knowledge of all aspects is permanent” or “the knowledge of all aspects is impermanent.” And why? Because the knowledge of all aspects does not exist there, and given that, how could you ever view it as either permanent or impermanent?’
32.50「憍尸迦，善男子或善女人這樣教導時，不是在教導虛假的般若波羅蜜多，他們說『善男子，你甚至不應當把一切相智看作無常。為什麼呢？因為一切相智空於一切相智的自性。一切相智的自性是無，而無者即是般若波羅蜜多。所以在那般若波羅蜜多中，你不能說「一切相智是常」或「一切相智是無常」。為什麼呢？因為一切相智在那裡不存在，既然這樣，你怎麼可能把它看作常或無常呢？』」
32.51“Therefore, Kauśika, a son of a good family or daughter of a good family should teach the meaning of the perfection of wisdom like that. When a son of a good family or daughter of a good family teaches like that, they create a lot more merit.
32.51「因此，憍尸迦，善男子或善女人應當這樣講述般若波羅蜜多的意義。當善男子或善女人這樣講述時，他們創造了更多的福德。」
32.52“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish the beings in Jambudvīpa, as many as there are, in the result of stream enterer, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.52「而且，憍尸迦，若某善男子或善女人，將閻浮提中的一切眾生安置於須陀洹果，你認為如何，憍尸迦？基於此，那位善男子或善女人會造作許多福德嗎？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu. [F.31.a]
「非常多，世尊；非常多，善逝，」帝釋回答道。
32.53“So then, Kauśika,” the Lord continued, “when a son of a good family or daughter of a good family gives a discourse to others and explains, reveals, makes clear, and illuminates both the meaning and the letter of the perfection of wisdom with many explanations, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a stream enterer and the result of stream enterer have come about from this perfection of wisdom.
32.53「那麼，憍尸迦，」世尊繼續說，「當善男子或善女人向他人宣講契經，並通過許多解釋來闡明、揭示、說清楚、照亮般若波羅蜜多的意義和文字，說『來吧，善男子！學習、記取、誦讀、掌握，並恭敬關注這個般若波羅蜜多，在你的修行中專注於已經闡述的般若波羅蜜多』，他們創造的福德要多得多。為什麼呢？憍尸迦，因為須陀洹和須陀洹果都源於這個般若波羅蜜多。
32.54“Kauśika, let alone having led the beings in Jambudvīpa to the result of stream enterer, and let alone having led all the beings in a thousandfold world system to the result of stream enterer, and let alone having led all the beings in a millionfold world system to the result of stream enterer, and let alone having led all the beings in the great billionfold world system to the result of stream enterer, Kauśika, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, and similarly, were some son of a good family or daughter of a good family to have established in the result of stream enterer as many beings standing in as many world systems as there are sand particles in the Gaṅgā River in the southern, western, and northern directions, the intermediate directions, below and above, what do you think? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.54「憍尸迦，不說閻浮提眾生安住於須陀洹果，不說千世界眾生安住於須陀洹果，不說百萬世界眾生安住於須陀洹果，不說三千大千世界眾生安住於須陀洹果。憍尸迦，假如某位善男子或善女人，使得東方如恆河沙粒數那麼多的世界中站立的眾生都安住於須陀洹果，同樣地，假如某位善男子或善女人，使得南方、西方、北方以及四隅上下各方如恆河沙粒數那麼多的世界中的眾生都安住於須陀洹果，你認為如何？那位善男子或善女人由此會生起很多福德嗎？」
“A lot, [F.31.b] Lord; a lot, Sugata,” replied Śatakratu.
「世尊啊，很多；善逝啊，很多，」帝釋回答說。
32.55“So then, Kauśika,” the Lord continued, “when a son of a good family or daughter of a good family teaches both the meaning and the letter of the perfection of wisdom to others in detail and explains, illuminates, reveals, gives a commentary on, and makes them clear, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a stream enterer has come about from this perfection of wisdom.
32.55「憍尸迦，如是如是。當善男子或善女人為他人詳細宣說、解釋、照明、揭示、詮釋並闡明般若波羅蜜多的義理和文字，說：『善男子，來吧！受持、憶念、誦讀、通達，並正確精進修習這般若波羅蜜多，如其所宣說的那樣專注於此般若波羅蜜多的修習中。』他們由此創造了更多的福德。為什麼呢？憍尸迦，這是因為須陀洹果由此般若波羅蜜多而生起。」
32.56“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings in Jambudvīpa, as many as there are, in the result of once-returner, were to establish them in the result of non-returner, up to the state of a worthy one, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.56「而且，憍尸迦，倘若某位善男子或善女人令閻浮提的一切眾生都證得一來果，令他們證得不還果，乃至令他們證得阿羅漢位，你認為如何，憍尸迦？基於此，那位善男子或善女人會否創造大量福德？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
「甚多，世尊；甚多，善逝，」帝釋回答說。
32.57“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who explains in detail to others, up to illuminates both the meaning and the letter of the perfection of wisdom with many explanations, saying, ‘Come here, you son of a good family! Take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom, and focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because … up to the state of a worthy one has come about from [F.32.a] this perfection of wisdom.
32.57「那麼，憍尸迦，」世尊繼續說道，「善男子或善女人向他人詳細解說般若波羅蜜多的意義和文字，乃至闡明般若波羅蜜多，說道：『來吧，善男子！應當領受、記住、誦讀、掌握並正確思惟這般若波羅蜜多，在修習中應當專注於如所宣說的般若波羅蜜多。』他們創造更加廣大的福德。為什麼呢？憍尸迦，因為從這般若波羅蜜多產生了乃至阿羅漢位。」
32.58“Kauśika, let alone having led the beings in Jambudvīpa to … up to the state of a worthy one, were some son of a good family or daughter of a good family to have established all the beings in the four continents in … up to the state of a worthy one, to have established the beings in a thousandfold world system, the beings in a millionfold world system, the beings in a great billionfold world system in … up to the state of a worthy one, Kauśika, or were they even to have established as many beings standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River, all of them, in … up to the state of a worthy one, what do you think? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.58「憍尸迦，且不必說將閻浮提的眾生引導至……以至於阿羅漢位，若有善男子或善女人，能將四大洲的所有眾生安立於……以至於阿羅漢位，能將千世界的眾生、百萬世界的眾生、三千大千世界的眾生安立於……以至於阿羅漢位，憍尸迦，或者能將東方諸世界中如恆河沙粒數那麼多的眾生，全部安立於……以至於阿羅漢位，你認為怎樣？基於這一點，那位善男子或善女人會不會成就很多福德呢？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
帝釋說：「世尊，很多；善逝，很多。」
32.59“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who illuminates and explains this perfection of wisdom to others, saying, ‘Come here, you son of a good family! Take up, up to master this perfection of wisdom, focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because once-returners, non-returners, and worthy ones have come about from this perfection of wisdom.
32.59「憍尸迦，善男子或善女人為他人宣說此般若波羅蜜多，說『善男子，你來此地，受持、乃至精通此般若波羅蜜多，依所宣說的般若波羅蜜多而修學專注』，他們因此成就極大福德。何以故？憍尸迦，以一來果、不還果及阿羅漢皆由此般若波羅蜜多而得成就。」
32.60“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each of the ten directions, in the state of a pratyekabuddha, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?” [F.32.b]
32.60「況且，憍尸迦，若有善男子或善女人，令十方各有如恆河沙粒數那樣多的世界中的所有眾生，都安住於辟支佛位，你認為怎樣，憍尸迦？以此而言，那位善男子或善女人會積聚很多福德嗎？」
“A lot, Lord; a lot, Sugata,” repled Śatakratu.
「世尊啊，很多，很多，善逝啊，」帝釋回答道。
32.61“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who teaches, up to illuminates both the meaning and the words to those who want this perfection of wisdom, saying, ‘Come here, you son of a good family! Take up this perfection of wisdom. Master it. Focus in your practice on this perfection of wisdom as it has been expounded,’ they create a lot more merit. And why? Kauśika, it is because a pratyekabuddha has come about from this perfection of wisdom.
32.61「那麼，憍尸迦，」世尊繼續說，「某位善男子或善女人向想要這般若波羅蜜多的人教導，甚至詳細闡明意義和文字，說『來啊，善男子！你要接受這般若波羅蜜多。要精通它。你要按照所宣說的般若波羅蜜多專注於修持』，他們能夠生起更多的福德。為什麼呢？憍尸迦，因為辟支佛就是從這般若波羅蜜多產生的。」
32.62“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings in Jambudvīpa in unsurpassed, perfect, complete awakening, a son of a good family or daughter of a good family creates a lot more merit when explaining in detail, up to illuminating both the meaning and the words to those who want this perfection of wisdom, saying, ‘To the extent that you, son of a good family, train in this perfection of wisdom, to that extent you will gain the dharmas of the knowledge of all aspects; to the extent you gain the dharmas of the knowledge of all aspects, to that extent your vast cultivation of the perfection of wisdom will become completed; to the extent your vast cultivation of the perfection of wisdom becomes completed, to that extent you will be closer and closer to unsurpassed, perfect, complete awakening’; connect this in the same way with each, up to ‘you will fully awaken to unsurpassed, perfect, complete awakening.’ And why? Kauśika, it is because bodhisattvas who have produced the first thought of awakening have come about from this perfection of wisdom, and as many bodhisattvas as there are, all of them, standing in as many world systems in each direction of the ten directions as there are sand particles in the Gaṅgā River have come about from it [F.33.a] and have fully awakened to unsurpassed, perfect, complete awakening.
32.62「而且，憍尸迦，某個善男子或善女人建立閻浮提中所有眾生成就無上正等菩提，相比之下，善男子或善女人向那些希求這般若波羅蜜多的人詳細講解、乃至照亮意義和語言，說：『善男子，你在修習這般若波羅蜜多的範圍內，在同樣的範圍內你會得到一切相智的法；你得到一切相智的法的範圍內，在同樣的範圍內你廣大的般若波羅蜜多修習會得到圓滿；你廣大的般若波羅蜜多修習得到圓滿的範圍內，在同樣的範圍內你會更加接近無上正等菩提』；以同樣的方式與各個相連接，乃至『你會正等覺無上正等菩提』。這樣做創造更多的福德。為什麼呢？憍尸迦，這是因為初發菩提心的菩薩由這般若波羅蜜多而生起，而且有那麼多的菩薩，所有的他們，站在十方各個方向中如恆河沙粒數那麼多的世界中，由它而生起，並且已經正等覺無上正等菩提。」
32.63“Furthermore, Kauśika, were some son of a good family or daughter of a good family to establish all the beings, as many as there are, standing in as many world systems as there are sand particles in the Gaṅgā River in each direction of the ten directions, in the irreversible state, what do you think, Kauśika? Based on that, would that son of a good family or daughter of a good family create a lot of merit?”
32.63「而且，憍尸迦，如果有善男子或善女人，能夠在十方各個方向上，為數如恆河沙粒那麼多的世界中，所有的眾生都安住在不退轉的境界，你認為如何？憍尸迦，那個善男子或善女人因此會積累很多福德嗎？」
“A lot, Lord; a lot, Sugata,” replied Śatakratu.
「世尊，很多；善逝，很多，」帝釋回答道。
32.64“So then, Kauśika,” the Lord continued, “a son of a good family or daughter of a good family who explains, up to illuminates both the meaning and the words of this perfection of wisdom to others, saying, ‘Come here, you son of a good family! Take up, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will gain the dharmas of the knowledge of all aspects’; connect this in the same way with each, up to ‘you will fully awaken to unsurpassed, perfect, complete awakening,’ they, Kauśika, will create a lot more merit. And why? Kauśika, it is because irreversible bodhisattvas have come about from this perfection of wisdom.
32.64「因此，憍尸迦，」世尊繼續說道，「善男子或善女人向他人解說乃至清楚闡明此般若波羅蜜多的義理和文字，說：『來吧，善男子！受持乃至在此般若波羅蜜多如其所說的修習中專注。善男子，你在此般若波羅蜜多如其所說的修習中專注的程度，你就將在那樣的程度上獲得一切相智的法。』像這樣逐一貫連，乃至『你將圓滿正等覺於無上正等菩提』，憍尸迦，他們將生起更大的福德。為什麼呢？憍尸迦，因為不退轉菩薩是從此般若波羅蜜多而生起的。
32.65“Furthermore, Kauśika, compared with all the beings in Jambudvīpa, as many as there are, having set out for unsurpassed, perfect, complete awakening, a son of a good family or daughter of a good family, Kauśika, creates a lot more merit when explaining, up to illuminating both the meaning and the words of this perfection of wisdom for them, saying, [F.33.b] ‘Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. To the extent that you, son of a good family, focus in your practice on this perfection of wisdom as it has been expounded, to that extent you will have trained in this perfection of wisdom and will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.’
32.65「而且，憍尸迦，與閻浮提所有眾生的數量相比，他們都已經發心追求無上正等正覺，善男子或善女人，憍尸迦，當他為這些眾生講解、闡明般若波羅蜜多的意義和文字時，會產生更多的福德。他對他們說：『來吧，善男子！受持般若波羅蜜多，將你的修習專注於已經宣說的般若波羅蜜多之上。善男子啊，你對已經宣說的般若波羅蜜多的修習專注程度如何，你就會在這種程度上已經修習般若波羅蜜多，站在不退轉的境地，並逐漸圓滿成就無上正等正覺。』」
32.66“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who has established the beings standing in the four continents; or the beings standing in a thousandfold world system, in a millionfold world system, or in the great billionfold world system; or the beings, as many as there are, in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in unsurpassed, perfect, complete awakening, a son of a good family or daughter of a good family creates a lot more merit when explaining and illuminating both the meaning and the words of the perfection of wisdom for those beings, saying, ‘Come here, you son of a good family! Take up this perfection of wisdom, up to focus in your practice on this perfection of wisdom as it has been expounded. By focusing on it you will stand in the irreversible state and gradually fully awaken to unsurpassed, perfect, complete awakening.’
32.66「此外，憍尸迦，相比於某位善男子或善女人，他已經使四大洲的眾生、或千世界中的眾生、或百萬世界中的眾生、或三千大千世界中的眾生、或十方各方向中沙粒數如恆河那樣多的世界中的眾生，一切眾生都安住於無上正等正覺之中；某位善男子或善女人為那些眾生解釋並闡明般若波羅蜜多的意義和文字，說『來吧，善男子！修習此般若波羅蜜多，依照經文所說而持續修習般若波羅蜜多。通過修習它，你將安住於不退轉的狀態，並逐漸圓滿覺醒於無上正等正覺』，反而會創造更多的福德。」
32.67“Furthermore, Kauśika, compared with some son of a good family or daughter of a good family who establishes all the beings, as many as there are, in Jambudvīpa in the state irreversible from unsurpassed, perfect, [F.34.a] complete awakening and explains, up to illuminates both the meaning and the words of this perfection of wisdom to them, some son of a good family or daughter of a good family creates a lot more merit from teaching both the meaning and the words of this perfection of wisdom to a single one among them who says, ‘I want quickly to awaken fully to unsurpassed, perfect, complete awakening.’
32.67「而且，憍尸迦，比起某位善男子或善女人使閻浮提中所有眾生都安立在無上正等正覺的不退轉狀態中，並向他們詮釋、闡明這般若波羅蜜多的意義與文字，某位善男子或善女人只向他們當中的一位說『我想迅速圓滿覺悟無上正等正覺』的人教導這般若波羅蜜多的意義與文字，反而能獲得更多的福德。」
32.68“Compared with someone who establishes as many being as there are standing in as many world systems in each of the ten directions as there are sand particles in the Gaṅgā River, all of them, in the irreversible state, and explains this perfection of wisdom to them, someone creates a lot more merit from teaching both the meaning and the words of this perfection of wisdom to one among them who says, ‘I want quickly to awaken fully to unsurpassed, perfect, complete awakening.’ ”
32.68「與其有人安立十方各如恆河沙數世界中所有眾生，皆令住於不退轉位，為彼宣說此般若波羅蜜多比，若有人為其中一位說『我欲速證無上正等正覺』者宣說般若波羅蜜多的義理與文字，其所得福德遠為增多。」
32.69“Lord,” said Śatakratu, “to the extent that bodhisattva great beings are closer and closer to unsurpassed, perfect, complete awakening, to that very extent bodhisattva great beings have to be advised and instructed in this perfection of wisdom, have to be advised and instructed in the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving; have to be advised and instructed in all the emptinesses; have to be advised and instructed in the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths; [F.34.b] and have to be advised and instructed in the ten tathāgata powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha.
32.69「世尊，」帝釋說道：「菩薩摩訶薩越是接近無上正等正覺，菩薩摩訶薩就越是應當在般若波羅蜜多中被勸導和教導，應當在禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多中被勸導和教導；應當在一切空性中被勸導和教導；應當在念處、正勤、神足、根、力、覺支和道中被勸導和教導；應當在十力、無畏、種智和十八不共法中被勸導和教導。」
32.70“They have to be taken care of with requirements—robes, alms, beds and seats, and medicines for sicknesses.
32.70「他們需要用必需品來照顧——袈裟、飲食、床座和治療疾病的藥物。」
32.71“Those bodhisattva great beings have to be taken care of with a combination of both the dharmas beginning with the perfections and the required material things.
32.71「那些菩薩摩訶薩必須用法和所需物資的結合來照顧，那些法以般若波羅蜜多等開始。」
32.72“Taking care of them with both instruction in the dharmas and with the required material things creates more merit than the earlier two done separately.
32.72「同時用法的教導和所需的物質來照顧他們，所產生的福德比之前分開進行的兩者都更多。」
32.73“And why? Because it thus happens that bodhisattva great beings taken care of with the requirements are advised and instructed in the perfections, are advised and instructed in all the emptinesses, are advised and instructed in the thirty-seven dharmas on the side of awakening, and are advised and instructed in the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.”
32.73「為什麼呢？因為用必需品照顧的菩薩摩訶薩就是這樣得到勸導和教導，在六波羅蜜多中得到教導，在所有空性中得到勸導和教導，在三十七菩提分法中得到勸導和教導，在十力、四無所畏、四無所畏、詳細和徹底的智慧和十八不共法中得到勸導和教導。」
32.74Then venerable Subhūti said to Śatakratu, head of the gods, “Excellent, Kauśika, excellent that you have produced enthusiasm in sons of a good family or daughters of a good family, those bodhisattva great beings in the Great Vehicle. It is your work. Noble śrāvakas who want to look after beings should produce an enthusiasm for bodhisattva great beings fully awakening to unsurpassed, perfect, complete awakening. They should take care of and protect bodhisattva great beings with a combination of doctrine and material things. And why? Lord, it is because the śrāvaka saṅgha comes about from them, the Pratyekabuddha Vehicle comes about from them, and the Great Vehicle also comes about from them. Were bodhisattva great beings not to have produced the thought of unsurpassed, perfect, complete awakening, [F.35.a] and were bodhisattva great beings not to have trained in the six perfections, and not to have trained in the thirty-seven dharmas on the side of awakening, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha, they would not fully awaken to unsurpassed, perfect, complete awakening. Having fully awakened to unsurpassed, perfect, complete awakening, they abolish the hells of all world systems, abolish the birthplaces of the animal world, and abolish all the regions of ghosts. Great sāla tree–like royal families appear, great sāla tree–like brahmin families appear, and great sāla tree–like business families appear. The Cāturmahārājika gods appear, there are the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Śuddhāvāsa—Avṛha, Sudṛśa, Sudarśana, Atapa, and Akaniṣṭha—gods, and there are the Ākāśānantyāyatana, [F.35.b] the Vijñānānantyāyatana, Ākiṃcityāyatana, and Naivasaṃjñānāsaṃjñāyatana gods. The perfection of giving appears in the world, and the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom appear in the world. Inner emptiness, up to and the emptiness that is the nonexistence of an intrinsic nature appears in the world; and the thirty-seven dharmas on the side of awakening appear in the world, up to the eighteen distinct attributes of a buddha appear in the world. The Śrāvaka Vehicle, the Pratyekabuddha Vehicle, and the Great Vehicle appear in the world.”
32.74尊者須菩提對天主帝釋憍尸迦說：「很好，憍尸迦，很好啊，你能夠在善男子或善女人身上，在這些大乘的菩薩摩訶薩身上激發精進心。這是你的功德。有志於照顧眾生的聲聞，應當對菩薩摩訶薩激發精進心，使他們能夠圓滿證得無上正等正覺。他們應當同時用教法和物質來照顧和保護菩薩摩訶薩。為什麼呢？世尊，因為聲聞僧是從他們而來的，辟支佛乘是從他們而來的，大乘也是從他們而來的。如果菩薩摩訶薩沒有發起無上正等正覺的心願，如果菩薩摩訶薩沒有修習六波羅蜜多，沒有修習三十七菩提分法、十力、四無所畏、四無所畏和十八不共法，他們就不能夠圓滿證得無上正等正覺。菩薩摩訶薩圓滿證得無上正等正覺之後，就能夠消除所有世界中的地獄，消除畜生道的各種生處，消除所有鬼道的境域。出現了像大娑羅樹一樣的剎帝利種族，出現了像大娑羅樹一樣的婆羅門種族，出現了像大娑羅樹一樣的吠舍種族。四大天王出現了，還有三十三天、時分天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、廣果天、大果天、清淨居天、無煩天、善見天、善現天、無熱天、阿迦膩吒天等諸天，還有空無邊處、識無邊處、無所有處和非想非非想天諸天。檀那波羅蜜多在世間出現了，尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多在世間出現了。內空直到無自性空在世間出現了；三十七菩提分法在世間出現了，直到十八不共法在世間出現了。聲聞乘、辟支佛乘和大乘在世間出現了。」
32.75This was the thirty-second chapter, “The Superiority of Merit,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
32.75（結尾）