Chapter 19
第十九章
19.1Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, it is so, it is so! The merit of those sons or daughters of good families will increase greatly. The increase in the merit of those sons or daughters of good families who commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and in addition serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, is, because of that, immeasurable, incalculable, inconceivable, incomparable, and inestimable.
19.1世尊對帝釋天瞿夷迦說：「瞿夷迦，是的，是的！那些善男子善女人的福德將會大幅增長。那些善男子善女人抄寫般若波羅蜜多、製作成經本、受持、奉持、讀誦、研習、專心思維，並進一步用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡、旌幡和各種樂器來供養、尊重、恭敬、禮拜它的人，因為這個緣故，他們的福德增長是無量的、不可計的、不可思議的、無可比較的、無法估量的。」
19.2“If you ask why, Kauśika, it is because the all-aspect omniscience of the tathāgatas, arhats, perfectly complete buddhas has originated from [F.289.b] the perfection of wisdom; the perfection of meditative concentration has originated from the perfection of wisdom, the perfection of perseverance has originated from the perfection of wisdom, the perfection of tolerance has originated from the perfection of wisdom, the perfection of ethical discipline has originated from the perfection of wisdom, and the perfection of generosity has originated from the perfection of wisdom; the emptiness of internal phenomena has originated from the perfection of wisdom, the emptiness of external phenomena has originated from the perfection of wisdom, the emptiness of external and internal phenomena has originated from the perfection of wisdom, the emptiness of emptiness has originated from the perfection of wisdom, the emptiness of great extent has originated from the perfection of wisdom, the emptiness of ultimate reality has originated from the perfection of wisdom, the emptiness of conditioned phenomena has originated from the perfection of wisdom, the emptiness of unconditioned phenomena has originated from the perfection of wisdom, the emptiness of the unlimited has originated from the perfection of wisdom, the emptiness of that which has neither beginning nor end has originated from the perfection of wisdom, the emptiness of nonexclusion has originated from the perfection of wisdom, the emptiness of inherent nature has originated from the perfection of wisdom, the emptiness of all phenomena has originated from the perfection of wisdom, the emptiness of intrinsic defining characteristics has originated from the perfection of wisdom, the emptiness of that which cannot be apprehended has originated from the perfection of wisdom, the emptiness of nonentities [F.290.a] has originated from the perfection of wisdom, the emptiness of essential nature has originated from the perfection of wisdom, and the emptiness of an essential nature of nonentities has originated from the perfection of wisdom; the applications of mindfulness have originated from the perfection of wisdom, the correct exertions have originated from the perfection of wisdom, the supports for miraculous ability have originated from the perfection of wisdom, the faculties have originated from the perfection of wisdom, the powers have originated from the perfection of wisdom, the branches of enlightenment have originated from the perfection of wisdom, and the noble eightfold path has originated from the perfection of wisdom; the truths of the noble ones have originated from the perfection of wisdom, the meditative concentrations have originated from the perfection of wisdom, the immeasurable attitudes have originated from the perfection of wisdom, the formless absorptions have originated from the perfection of wisdom, the liberations have originated from the perfection of wisdom, the serial steps of meditative absorption have originated from the perfection of wisdom, the emptiness, signlessness, and wishlessness gateways to liberation have originated from the perfection of wisdom, the extrasensory powers have originated from the perfection of wisdom, the meditative stabilities have originated from the perfection of wisdom, and the dhāraṇī gateways have originated from the perfection of wisdom; the powers of the tathāgatas [F.290.b] have originated from the perfection of wisdom, the fearlessnesses have originated from the perfection of wisdom, the kinds of exact knowledge have originated from the perfection of wisdom, great loving kindness has originated from the perfection of wisdom, great compassion has originated from the perfection of wisdom, and the distinct qualities of the buddhas have originated from the perfection of wisdom; and the five eyes of the tathāgatas have originated from the perfection of wisdom, the maturation of beings has originated from the perfection of wisdom, and the refinement of a buddhafield has originated from the perfection of wisdom. Kauśika, knowledge of all the dharmas has originated from the perfection of wisdom, the knowledge of the aspects of the path has originated from the perfection of wisdom, and all-aspect omniscience has originated from the perfection of wisdom. Kauśika, the vehicle of the śrāvakas has originated from the perfection of wisdom, the vehicle of the pratyekabuddhas has originated from the perfection of wisdom, and the Great Vehicle has originated from the perfection of wisdom. Kauśika, unsurpassed, perfect, complete enlightenment has originated from the perfection of wisdom.
19.2"瞿夷迦，這是因為如來、阿羅漢、正遍知的一切相智是從般若波羅蜜多而生；禪定波羅蜜多是從般若波羅蜜多而生，精進波羅蜜多是從般若波羅蜜多而生，忍辱波羅蜜多是從般若波羅蜜多而生，持戒波羅蜜多是從般若波羅蜜多而生，布施波羅蜜多是從般若波羅蜜多而生；內空是從般若波羅蜜多而生，外空是從般若波羅蜜多而生，內外空是從般若波羅蜜多而生，空空是從般若波羅蜜多而生，大空是從般若波羅蜜多而生，勝義空是從般若波羅蜜多而生，有為空是從般若波羅蜜多而生，無為空是從般若波羅蜜多而生，無邊空是從般若波羅蜜多而生，無始無終空是從般若波羅蜜多而生，無遮空是從般若波羅蜜多而生，自性空是從般若波羅蜜多而生，一切法空是從般若波羅蜜多而生，自相空是從般若波羅蜜多而生，無取空是從般若波羅蜜多而生，非有空是從般若波羅蜜多而生，本質空是從般若波羅蜜多而生，無實空是從般若波羅蜜多而生；念處是從般若波羅蜜多而生，正勤是從般若波羅蜜多而生，神足是從般若波羅蜜多而生，根是從般若波羅蜜多而生，力是從般若波羅蜜多而生，覺支是從般若波羅蜜多而生，八正道是從般若波羅蜜多而生；聖諦是從般若波羅蜜多而生，禪定是從般若波羅蜜多而生，四無量心是從般若波羅蜜多而生，無色定是從般若波羅蜜多而生，解脫是從般若波羅蜜多而生，定次第是從般若波羅蜜多而生，空無相無願解脫門是從般若波羅蜜多而生，神通是從般若波羅蜜多而生，三摩地是從般若波羅蜜多而生，陀羅尼門是從般若波羅蜜多而生；如來力是從般若波羅蜜多而生，無畏是從般若波羅蜜多而生，無所畏法是從般若波羅蜜多而生，大慈是從般若波羅蜜多而生，大悲是從般若波羅蜜多而生，佛不共法是從般若波羅蜜多而生；如來的五眼是從般若波羅蜜多而生，有情成熟是從般若波羅蜜多而生，淨佛土是從般若波羅蜜多而生。瞿夷迦，一切智是從般若波羅蜜多而生，道種智是從般若波羅蜜多而生，一切相智是從般若波羅蜜多而生。瞿夷迦，聲聞乘是從般若波羅蜜多而生，獨覺乘是從般若波羅蜜多而生，大乘是從般若波羅蜜多而生。瞿夷迦，無上正等正覺是從般若波羅蜜多而生。"
19.3“Kauśika, so it is that the merit accrued earlier would come nowhere near even a hundredth part of the merit accrued if sons or daughters of good families commit this perfection of wisdom to writing, make it into a book, take it up, uphold it, recite it, master it, and focus their attention correctly on it, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, [F.291.a] and various musical instruments. It would come nowhere near even a thousandth part, a hundred thousandth part, a ten millionth part, a hundred ten millionth part, a thousand ten millionth part, or a hundred thousand ten millionth part—or any other number, fraction, calculation, or example. It would come nowhere near to any comparison.
19.3「瞿夷迦，就這樣，善男子善女人之前所積累的福德，連不上將般若波羅蜜多書寫成文、製成書冊、受持、讀誦、掌握、正確專注於其上，並以花、花鬘、香、塗香、粉末、衣服、傘蓋、勝利幡、旗幟及各種樂器來供養、尊重、恭敬、禮拜它所積累的福德的百分之一。它連不上千分之一、十萬分之一、千萬分之一、億分之一、十億分之一或百億分之一，也連不上任何其他的數目、分數、計算或比喻。它完全無法與之相比。」
19.4“If you ask why, Kauśika, it is because for as long as this perfection of wisdom remains in Jambudvīpa, the precious jewel of the Buddha will not disappear, the precious jewel of the Dharma will not disappear, and the precious jewel of the Saṅgha will not disappear. For that long the path of the ten virtuous actions will appear in the world, the four meditative concentrations will appear in the world, the four immeasurable attitudes will appear in the world, the four formless absorptions will appear in the world, and the five extrasensory powers will appear in the world; the perfection of generosity will appear in the world, the perfection of ethical discipline will appear in the world, the perfection of tolerance will appear in the world, the perfection of perseverance will appear in the world, the perfection of meditative concentration will appear in the world, and the perfection of wisdom will appear in the world; the emptiness of internal phenomena will appear in the world, the emptiness of external phenomena will appear in the world, the emptiness of external and internal phenomena will appear in the world, the emptiness of emptiness will appear in the world, the emptiness of [F.291.b] great extent will appear in the world, the emptiness of ultimate reality will appear in the world, the emptiness of conditioned phenomena will appear in the world, the emptiness of unconditioned phenomena will appear in the world, the emptiness of the unlimited will appear in the world, the emptiness of that which has neither beginning nor end will appear in the world, the emptiness of nonexclusion will appear in the world, the emptiness of inherent nature will appear in the world, the emptiness of all phenomena will appear in the world, the emptiness of intrinsic defining characteristics will appear in the world, the emptiness of that which cannot be apprehended will appear in the world, the emptiness of nonentities will appear in the world, the emptiness of essential nature will appear in the world, and the emptiness of an essential nature of nonentities will appear in the world; the applications of mindfulness will appear in the world, the correct exertions will appear in the world, the supports for miraculous ability will appear in the world, the faculties will appear in the world, the powers will appear in the world, the branches of enlightenment will appear in the world, and the noble eightfold path will appear in the world; the truths of the noble ones will appear in the world, the meditative concentrations will appear in the world, the immeasurable attitudes will appear in the world, the formless absorptions will appear in the world, [F.292.a] the liberations will appear in the world, the nine serial steps of meditative absorption will appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation will appear in the world, the extrasensory powers will appear in the world, the meditative stabilities will appear in the world, the dhāraṇī gateways will appear in the world, the powers of the tathāgatas will appear in the world, the fearlessnesses will appear in the world, the kinds of exact knowledge will appear in the world, great loving kindness will appear in the world, great compassion will appear in the world, and the eighteen distinct qualities of the buddhas will appear in the world; and knowledge of all the dharmas will appear in the world, the knowledge of the aspects of the path will appear in the world, and all-aspect omniscience will appear in the world. For that long great and lofty royal families will appear in the world, great and lofty priestly families will appear in the world, and great and lofty householder families will appear in the world; the gods of the Cāturmahārājika realm will appear in the world, the gods of the Trayastriṃśa realm will appear in the world, the gods of the Yāma realm will appear in the world, the gods of the Tuṣita realm will appear in the world, the gods of the Nirmāṇarati realm will appear in the world, and the gods of the Paranirmitavaśavartin realm will appear [F.292.b] in the world; the gods of the Brahmakāyika realm will appear in the world, the gods of the Brahmapurohita realm will appear in the world, the gods of the Brahmapārṣadya realm will appear in the world, and the gods of the Mahābrahmā realm will appear in the world; the gods of the Ābha realm will appear in the world, the gods of the Parīttābha realm will appear in the world, the gods of the Apramāṇābha realm will appear in the world, and the gods of the Ābhāsvara realm will appear in the world; the gods of the Śubha realm will appear in the world, the gods of the Parīttaśubha realm will appear in the world, the gods of the Apramāṇaśubha realm will appear in the world, and the gods of the Śubhakṛtsna realm will appear in the world; the gods of the Vṛha realm will appear in the world, the gods of the Parīttavṛha realm will appear in the world, the gods of the Apramāṇavṛha realm will appear in the world, and the gods of the Vṛhatphala realm will appear in the world; the gods of the Avṛha realm will appear in the world, the gods of the Atapa realm will appear in the world, the gods of the Sudṛśa realm will appear in the world, the gods of the Sudarśana realm will appear in the world, and the gods of the Akaniṣṭha realm will appear in the world; and those who have entered the stream will appear in the world, once-returners will appear in the world, non-returners will appear in the world, arhats will appear in the world, pratyekabuddhas will appear in the world, perfectly complete buddhas will appear in the world, and bodhisattva great beings will appear in the world. The transcendental knowledge [F.293.a] of the unsurpassed buddhas happens, the turning of the wheel of the Dharma happens, the maturation of beings happens, and the refinement of a buddhafield happens.”
19.4「瞿夷迦，為什麼呢？因為只要般若波羅蜜多存在於贍部洲，佛寶就不會消失，法寶就不會消失，僧寶就不會消失。在這期間，十善業道會在世間顯現，四禪會在世間顯現，四無量心會在世間顯現，四無色定會在世間顯現，五神通會在世間顯現；布施波羅蜜多會在世間顯現，持戒波羅蜜多會在世間顯現，忍辱波羅蜜多會在世間顯現，精進波羅蜜多會在世間顯現，禪定波羅蜜多會在世間顯現，般若波羅蜜多會在世間顯現；內空會在世間顯現，外空會在世間顯現，內外空會在世間顯現，空空會在世間顯現，大空會在世間顯現，勝義空會在世間顯現，有為空會在世間顯現，無為空會在世間顯現，無邊空會在世間顯現，無始無終空會在世間顯現，無遮空會在世間顯現，自性空會在世間顯現，一切法空會在世間顯現，自相空會在世間顯現，無取空會在世間顯現，非有空會在世間顯現，本性空會在世間顯現，無性無性空會在世間顯現；念處會在世間顯現，正勤會在世間顯現，神足會在世間顯現，根會在世間顯現，力會在世間顯現，覺支會在世間顯現，八正道會在世間顯現；聖諦會在世間顯現，禪定會在世間顯現，四無量心會在世間顯現，無色定會在世間顯現，解脫會在世間顯現，九次第定會在世間顯現，空無相無願解脫門會在世間顯現，神通會在世間顯現，三昧會在世間顯現，陀羅尼門會在世間顯現，如來力會在世間顯現，無畏會在世間顯現，無所畏法會在世間顯現，大慈會在世間顯現，大悲會在世間顯現，十八不共法會在世間顯現；一切智會在世間顯現，道相智會在世間顯現，一切相智會在世間顯現。在這期間，偉大尊貴的王族會在世間顯現，偉大尊貴的婆羅門族會在世間顯現，偉大尊貴的長者族會在世間顯現；四大天王天的天神會在世間顯現，三十三天的天神會在世間顯現，夜摩天的天神會在世間顯現，兜率天的天神會在世間顯現，樂變化天的天神會在世間顯現，他化自在天的天神會在世間顯現；梵眾天的天神會在世間顯現，梵輔天的天神會在世間顯現，梵迦葉天的天神會在世間顯現，大梵天的天神會在世間顯現；光天的天神會在世間顯現，少光天的天神會在世間顯現，無量光天的天神會在世間顯現，淨光天的天神會在世間顯現；淨天的天神會在世間顯現，少淨天的天神會在世間顯現，無量淨天的天神會在世間顯現，少淨天的天神會在世間顯現；廣天的天神會在世間顯現，少廣天的天神會在世間顯現，無量廣天的天神會在世間顯現，廣果天的天神會在世間顯現；無想天的天神會在世間顯現，無煩天的天神會在世間顯現，無熱天的天神會在世間顯現，善見天的天神會在世間顯現，阿迦膩吒天的天神會在世間顯現；入流者會在世間顯現，一來者會在世間顯現，不來者會在世間顯現，阿羅漢會在世間顯現，獨覺佛會在世間顯現，正遍知會在世間顯現，菩薩摩訶薩會在世間顯現。無上佛的般若會發生，轉法輪會發生，有情成熟會發生，淨佛土會發生。」
19.5Then Śakra, mighty lord of the gods, said to the gods of the Cāturmahārājika realm, the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; the gods of the Avṛha realm, the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, as many as there were in this great billionfold world system, “Friends, you should take up this perfection of wisdom. Friends, you should uphold this perfection of wisdom. Friends, you should recite this perfection of wisdom. Friends, you should master this perfection of wisdom. Friends, you should focus your attention correctly on this perfection of wisdom.
19.5那時，帝釋天，天主，對四大天王天的天神、三十三天的天神、夜摩天的天神、兜率天的天神、樂變化天的天神、他化自在天的天神，梵眾天的天神、梵輔天的天神、梵迦葉天的天神、大梵天的天神，光天的天神、少光天的天神、無量光天的天神、淨光天的天神，少淨天的天神、少淨天的天神、無量淨天的天神、遍淨天的天神，廣天的天神、少廣天的天神、無量廣天的天神、廣果天的天神，無想天的天神、無煩天的天神、無熱天的天神、善見天的天神、阿迦尼吒天的天神，在這大千世界中的所有天神，說道：「諸位，你們應當受持這般若波羅蜜多。諸位，你們應當持守這般若波羅蜜多。諸位，你們應當讀誦這般若波羅蜜多。諸位，你們應當修學這般若波羅蜜多。諸位，你們應當正確地將心專注於這般若波羅蜜多。
19.6“Friends, through taking up, upholding, reciting, mastering, and focusing attention correctly on this perfection of wisdom, [F.293.b] the continuum of the way of the Buddha will not be cut, the continuum of the way of the Dharma will not be cut, and the continuum of the way of the Saṅgha will not be cut. Friends, when the continuum of the way of the Buddha is not cut, the continuum of the way of the Dharma is not cut, and the continuum of the way of the Saṅgha is not cut, the perfection of generosity will appear in the world, the perfection of ethical discipline will appear in the world, the perfection of tolerance will appear in the world, the perfection of perseverance will appear in the world, the perfection of meditative concentration will appear in the world, and the perfection of wisdom will appear in the world; the emptiness of internal phenomena will appear in the world, the emptiness of external phenomena will appear in the world, the emptiness of external and internal phenomena will appear in the world, the emptiness of emptiness will appear in the world, the emptiness of great extent will appear in the world, the emptiness of ultimate reality will appear in the world, the emptiness of conditioned phenomena will appear in the world, the emptiness of unconditioned phenomena will appear in the world, the emptiness of the unlimited will appear in the world, the emptiness of that which has neither beginning nor end will appear in the world, the emptiness of nonexclusion will appear in the world, the emptiness of inherent nature will appear in the world, the emptiness of all phenomena will appear in the world, the emptiness of intrinsic defining characteristics will appear in the world, the emptiness of that which cannot be apprehended will appear in the world, the emptiness [F.294.a] of nonentities will appear in the world, the emptiness of essential nature will appear in the world, and the emptiness of an essential nature of nonentities will appear in the world; the applications of mindfulness will appear in the world, the correct exertions will appear in the world, the supports for miraculous ability will appear in the world, the faculties will appear in the world, the powers will appear in the world, the branches of enlightenment will appear in the world, and the noble eightfold path will appear in the world; the truths of the noble ones will appear in the world, the meditative concentrations will appear in the world, the immeasurable attitudes will appear in the world, the formless absorptions will appear in the world, the liberations will appear in the world, the serial steps of meditative absorption will appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation will appear in the world, the extrasensory powers will appear in the world, the meditative stabilities will appear in the world, the dhāraṇī gateways will appear in the world, the powers of the tathāgatas will appear in the world, the fearlessnesses will appear in the world, the kinds of exact knowledge will appear in the world, great loving kindness will appear in the world, great compassion will appear in the world, and the eighteen distinct qualities [F.294.b] of the buddhas will appear in the world; and the conduct of the bodhisattvas will appear in the world, the fruit of having entered the stream will appear in the world, the fruit of once-returner will appear in the world, the fruit of non-returner will appear in the world, arhatship will appear in the world, individual enlightenment will appear in the world, and unsurpassed, perfect, complete enlightenment will appear in the world.”
19.6"諸位朋友，通過受持、護持、誦讀、學習，以及正確專注於這部般若波羅蜜多，佛道的相續不會斷絕，法道的相續不會斷絕，僧道的相續不會斷絕。諸位朋友，當佛道的相續不斷絕、法道的相續不斷絕、僧道的相續不斷絕時，布施波羅蜜多將在世間出現，持戒波羅蜜多將在世間出現，忍辱波羅蜜多將在世間出現，精進波羅蜜多將在世間出現，禪定波羅蜜多將在世間出現，般若波羅蜜多將在世間出現；內空將在世間出現，外空將在世間出現，內外空將在世間出現，空空將在世間出現，大空將在世間出現，勝義空將在世間出現，有為空將在世間出現，無為空將在世間出現，無邊空將在世間出現，無始無終空將在世間出現，無遮空將在世間出現，自性空將在世間出現，一切法空將在世間出現，自相空將在世間出現，無取空將在世間出現，非有空將在世間出現，本性空將在世間出現，無性無性空將在世間出現；念處將在世間出現，正勤將在世間出現，神足將在世間出現，根將在世間出現，力將在世間出現，覺支將在世間出現，八正道將在世間出現；聖諦將在世間出現，禪定將在世間出現，四無量心將在世間出現，無色定將在世間出現，解脫將在世間出現，定次第將在世間出現，空無相無願解脫門將在世間出現，神通將在世間出現，三摩地將在世間出現，陀羅尼門將在世間出現，如來力將在世間出現，無畏將在世間出現，無所畏法將在世間出現，大慈將在世間出現，大悲將在世間出現，十八不共法將在世間出現；菩薩的修行將在世間出現，入流果將在世間出現，一來果將在世間出現，不還果將在世間出現，阿羅漢果將在世間出現，獨覺將在世間出現，無上正等正覺將在世間出現。"
19.7Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, take up this perfection of wisdom, uphold it, recite it, and master it. Kauśika, focus your attention correctly on this perfection of wisdom. If you ask why, Kauśika, it is because when it occurs, as it habitually does, to the asuras to think, ‘We will fight the gods of the Trayastriṃśa. We will drive the gods of the Trayastriṃśa away from the border,’ at that time you must contemplate this perfection of wisdom in your mind, and you must chant it by heart. You must focus your attention correctly on it and afterward, on account of that, those habitual thoughts of the asuras will fade and the arising of those minds will not recur or flourish.
19.7世尊對帝釋天說："瞿夷迦，你要受持這般若波羅蜜多，守護它，讀誦它，並且精通它。瞿夷迦，你要正確地將注意力專注於這般若波羅蜜多。你問為什麼呢，瞿夷迦？這是因為當阿修羅習慣性地產生了這樣的念頭時——'我們將與三十三天的天神作戰。我們將把三十三天的天神驅逐出邊界'——在那個時候，你必須在心中觀想這般若波羅蜜多，你必須受持讀誦它。你必須正確地將注意力專注於它，之後因為這個原因，那些阿修羅的習慣性念頭將會消退，那些心識的生起將不會重新出現或增長。"
19.8“You, Kauśika, should chant by heart this perfection of wisdom even in the presence of those gods and goddesses who, at the time of death, see themselves being reborn in the lower realms. They will then be reborn in this same god realm owing to the root of the virtuous action of hearing the perfection of wisdom and owing to their belief in the perfection of wisdom. If you ask why, Kauśika, it is because such is the advantage of hearing this perfection of wisdom. [F.295.a] All those sons and daughters of good families, whoever they are, who hear this perfection of wisdom will, through that root of virtue, finally fully awaken to unsurpassed, perfect, complete enlightenment. If you ask why, Kauśika, it is because however many tathāgatas, arhats, perfectly complete buddhas of the past there were, along with their communities of śrāvakas, they all attained final nirvāṇa in the expanse of nirvāṇa where no aggregates are left behind, having trained in this perfection of wisdom; however many tathāgatas, arhats, perfectly complete buddhas of the future there will be, along with their communities of śrāvakas, they will all fully awaken to unsurpassed, perfect, complete enlightenment, having trained in this perfection of wisdom; and however many tathāgatas, arhats, perfectly complete buddhas at present there are residing and maintaining themselves in the world systems of the ten directions, along with their communities of śrāvakas, they all fully awaken to unsurpassed, perfect, complete enlightenment, having trained in this perfection of wisdom. If you ask why, Kauśika, it is because all the attributes on the side of enlightenment are gathered within the perfection of wisdom, whether they are the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, or the attributes of the buddhas.”
19.8「瞿夷迦，你應當在那些在臨終時看到自己即將轉生到三惡道的天神和天女面前背誦這般若波羅蜜多。他們將因為聽聞般若波羅蜜多的善根和對般若波羅蜜多的信念，而轉生到這同一個天界。瞿夷迦，如果你問為什麼，那是因為聽聞般若波羅蜜多具有這樣的功德。凡是聽聞般若波羅蜜多的善男子善女人，無論他們是誰，都將通過那個善根最終證悟無上正等正覺。瞿夷迦，如果你問為什麼，那是因為過去有多少如來、阿羅漢、正遍知，連同他們的聲聞僧伽，他們都曾經修習般若波羅蜜多，在沒有蘊留下來的涅槃界中證得究竟涅槃；未來將有多少如來、阿羅漢、正遍知，連同他們的聲聞僧伽，他們都將修習般若波羅蜜多而證悟無上正等正覺；現在十方世界中有多少如來、阿羅漢、正遍知駐留在世間並安住其中，連同他們的聲聞僧伽，他們都正在修習般若波羅蜜多而證悟無上正等正覺。瞿夷迦，如果你問為什麼，那是因為所有菩提分法都聚集在般若波羅蜜多之中，無論是聲聞的功德、辟支佛的功德、菩薩的功德，還是佛的功德。」
19.9Śakra then said, “Blessed Lord, this, [F.295.b] the perfection of wisdom, is the great knowledge incantation. Blessed Lord, this, the perfection of wisdom, is the unsurpassed knowledge incantation. Blessed Lord, this, the perfection of wisdom, is the knowledge incantation equal to the unequaled. If you ask why, it is because, Blessed Lord, the perfection of wisdom is the eliminator of all nonvirtuous phenomena and the establisher of all virtuous phenomena.”
19.9帝釋天說道：「世尊，這般若波羅蜜多是大知陀羅尼。世尊，這般若波羅蜜多是無上知陀羅尼。世尊，這般若波羅蜜多是與無與等的知陀羅尼。如果您問為什麼，那是因為，世尊，般若波羅蜜多是消除一切不善法的，也是確立一切善法的。」
19.10“Kauśika, it is so, it is so!” said the Blessed One. “Kauśika, it is because this perfection of wisdom is the great knowledge incantation. Kauśika, this, the perfection of wisdom, is the unsurpassed knowledge incantation. Kauśika, this, the perfection of wisdom, is the knowledge incantation equal to the unequaled.
19.10世尊說道：「瞿夷迦，是的，是的！瞿夷迦，正是因為般若波羅蜜多是大知陀羅尼。瞿夷迦，般若波羅蜜多是無上知陀羅尼。瞿夷迦，般若波羅蜜多是與無等者相等的知陀羅尼。」
19.11“If you ask why, Kauśika, it is because however many tathāgatas, arhats, perfectly complete buddhas of the past there were, they fully awakened to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation; however many tathāgatas, arhats, perfectly complete buddhas of the future there will be, they will fully awaken to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation; and however many tathāgatas, arhats, perfectly complete buddhas of the present there are residing and maintaining themselves in the world systems of the ten directions, they are fully awakening to unsurpassed, perfect, complete enlightenment relying on this same knowledge incantation.
19.11「瞿夷迦，如果你問為什麼，那是因為過去有多少如來、阿羅漢、正遍知，他們都是依靠這同一個知陀羅尼而證悟了無上正等正覺；未來將有多少如來、阿羅漢、正遍知，他們都將依靠這同一個知陀羅尼而證悟無上正等正覺；現在在十方世界中有多少如來、阿羅漢、正遍知住世度化，他們都正在依靠這同一個知陀羅尼而證悟無上正等正覺。」
19.12“If you ask why, Kauśika, it is because [F.296.a] when this knowledge incantation exists, the path of the ten virtuous actions exists in the world, the four meditative concentrations exist in the world, the four immeasurable attitudes exist in the world, the formless absorptions exist in the world, and the five extrasensory powers exist in the world; the perfection of generosity exists in the world, the perfection of ethical discipline exists in the world, the perfection of tolerance exists in the world, the perfection of perseverance exists in the world, the perfection of meditative concentration exists in the world, and the perfection of wisdom exists in the world; the emptiness of internal phenomena exists in the world, the emptiness of external phenomena exists in the world, the emptiness of external and internal phenomena exists in the world, the emptiness of emptiness exists in the world, the emptiness of great extent exists in the world, the emptiness of ultimate reality exists in the world, the emptiness of conditioned phenomena exists in the world, the emptiness of unconditioned phenomena exists in the world, the emptiness of the unlimited exists in the world, the emptiness of that which has neither beginning nor end exists in the world, the emptiness of nonexclusion exists in the world, the emptiness of inherent nature exists in the world, the emptiness of all phenomena exists in the world, the emptiness of intrinsic defining characteristics exists in the world, the emptiness of that which cannot be apprehended exists in the world, the emptiness of nonentities exists in the world, the emptiness of essential nature exists in the world, and the emptiness of an essential nature of nonentities exists in the world; the applications of mindfulness [F.296.b] exist in the world, the correct exertions exist in the world, the supports for miraculous ability exist in the world, the faculties exist in the world, the powers exist in the world, the branches of enlightenment exist in the world, and the noble eightfold path exists in the world; the truths of the noble ones exist in the world, the liberations exist in the world, the serial steps of meditative absorption exist in the world, the emptiness, signlessness, and wishlessness gateways to liberation exist in the world, the extrasensory powers exist in the world, the meditative stabilities exist in the world, the dhāraṇī gateways exist in the world, the powers of the tathāgatas exist in the world, the fearlessnesses exist in the world, the kinds of exact knowledge exist in the world, great loving kindness exists in the world, great compassion exists in the world, and the eighteen distinct qualities of the buddhas exist in the world; the realm of phenomena exists in the world, the very limit of reality exists in the world, the real nature exists in the world, the unmistaken real nature exists in the world, the one and only real nature exists in the world, the reality of phenomena exists in the world, the abiding nature of reality exists in the world, the maturity of phenomena exists in the world, the five eyes exist in the world, the fruit of having entered the stream exists in the world, the fruit of once-returner [F.297.a] exists in the world, the fruit of non-returner exists in the world, arhatship exists in the world, and individual enlightenment exists in the world; and knowledge of all the dharmas exists in the world, the knowledge of the aspects of the path exists in the world, and all-aspect omniscience exists in the world. [B22]
19.12「瞿夷迦，為什麼呢？因為當這個知陀羅尼存在時，十善業道就存在於世間，四禪就存在於世間，四無量心就存在於世間，無色定就存在於世間，五神通就存在於世間；布施波羅蜜就存在於世間，持戒波羅蜜就存在於世間，忍辱波羅蜜就存在於世間，精進波羅蜜就存在於世間，禪定波羅蜜就存在於世間，般若波羅蜜就存在於世間；內空就存在於世間，外空就存在於世間，內外空就存在於世間，空空就存在於世間，大空就存在於世間，勝義空就存在於世間，有為空就存在於世間，無為空就存在於世間，無邊空就存在於世間，無始空就存在於世間，無遮空就存在於世間，自性空就存在於世間，一切法空就存在於世間，自相空就存在於世間，無取捨空就存在於世間，非有空就存在於世間，本質空就存在於世間，無實空就存在於世間；念處就存在於世間，正勤就存在於世間，神足就存在於世間，根就存在於世間，力就存在於世間，覺支就存在於世間，八正道就存在於世間；四聖諦就存在於世間，解脫就存在於世間，定次第就存在於世間，空無相無願解脫門就存在於世間，神通就存在於世間，三摩地就存在於世間，陀羅尼門就存在於世間，如來力就存在於世間，無畏就存在於世間，無所畏法就存在於世間，大慈就存在於世間，大悲就存在於世間，佛十八不共法就存在於世間；法界就存在於世間，實際邊際就存在於世間，真如就存在於世間，無誤實性就存在於世間，唯一實性就存在於世間，法性就存在於世間，住性就存在於世間，法成熟就存在於世間，五眼就存在於世間，入流果就存在於世間，一來果就存在於世間，不還果就存在於世間，阿羅漢果就存在於世間，獨覺就存在於世間；一切法智就存在於世間，道相智就存在於世間，一切相智就存在於世間。」
19.13“Kauśika, when bodhisattvas exist, the path of the ten virtuous actions exists as a designation in the world, the four meditative concentrations exist as designations in the world, the four immeasurable attitudes exist as designations in the world, the four formless absorptions exist as designations in the world, and the five extrasensory powers exist as designations in the world; the perfection of generosity exists as a designation in the world, the perfection of ethical discipline exists as a designation in the world, the perfection of tolerance exists as a designation in the world, the perfection of perseverance exists as a designation in the world, the perfection of meditative concentration exists as a designation in the world, and the perfection of wisdom exists as a designation in the world; the emptiness of internal phenomena exists as a designation in the world, the emptiness of external phenomena exists as a designation in the world, the emptiness of external and internal phenomena exists as a designation in the world, the emptiness of emptiness exists as a designation in the world, the emptiness of great extent exists as a designation in the world, the emptiness of ultimate reality exists as a designation in the world, the emptiness of conditioned phenomena exists as a designation in [F.297.b] the world, the emptiness of unconditioned phenomena exists as a designation in the world, the emptiness of the unlimited exists as a designation in the world, the emptiness of that which has neither beginning nor end exists as a designation in the world, the emptiness of nonexclusion exists as a designation in the world, the emptiness of inherent nature exists as a designation in the world, the emptiness of all phenomena exists as a designation in the world, the emptiness of intrinsic defining characteristics exists as a designation in the world, the emptiness of that which cannot be apprehended exists as a designation in the world, the emptiness of nonentities exists as a designation in the world, the emptiness of essential nature exists as a designation in the world, and the emptiness of an essential nature of nonentities exists as a designation in the world; the applications of mindfulness exist as designations in the world, the correct exertions exist as designations in the world, the supports for miraculous ability exist as designations in the world, the faculties exist as designations in the world, the powers exist as designations in the world, the branches of enlightenment exist as designations in the world, and the noble eightfold path exists as a designation in the world; the truths of the noble ones exist as designations in the world, the liberations exist as designations in the world, the serial steps of meditative absorption exist as designations in the world, the emptiness, signlessness, and wishlessness gateways to liberation exist as designations in the world, the extrasensory powers exist as designations in the world, the meditative stabilities [F.298.a] exist as designations in the world, the dhāraṇī gateways exist as designations in the world, the powers of the tathāgatas exist as designations in the world, the fearlessnesses exist as designations in the world, the kinds of exact knowledge exist as designations in the world, great compassion exists as a designation in the world, and the distinct qualities of the buddhas exist as designations in the world; knowledge of all the dharmas exists as a designation in the world, the knowledge of the aspects of the path exists as a designation in the world, and all-aspect omniscience exists as a designation in the world; those who have entered the stream exist as a designation in the world, once-returners exist as a designation in the world, non-returners exist as a designation in the world, arhatship exists as a designation in the world, individual enlightenment exists as a designation in the world, and tathāgatas, arhats, perfectly complete buddhas exist as a designation in the world.
19.13「瞿夷迦，當菩薩存在時，十善業道在世間作為施設而存在，四禪在世間作為施設而存在，四無量心在世間作為施設而存在，四無色定在世間作為施設而存在，五神通在世間作為施設而存在；布施波羅蜜多在世間作為施設而存在，持戒波羅蜜多在世間作為施設而存在，忍辱波羅蜜多在世間作為施設而存在，精進波羅蜜多在世間作為施設而存在，禪定波羅蜜多在世間作為施設而存在，般若波羅蜜多在世間作為施設而存在；內空在世間作為施設而存在，外空在世間作為施設而存在，內外空在世間作為施設而存在，空空在世間作為施設而存在，大空在世間作為施設而存在，勝義空在世間作為施設而存在，有為空在世間作為施設而存在，無為空在世間作為施設而存在，無邊空在世間作為施設而存在，無始空在世間作為施設而存在，無遮空在世間作為施設而存在，自性空在世間作為施設而存在，一切法空在世間作為施設而存在，自相空在世間作為施設而存在，無取捨空在世間作為施設而存在，非有空在世間作為施設而存在，本質空在世間作為施設而存在，無實空在世間作為施設而存在；念處在世間作為施設而存在，正勤在世間作為施設而存在，神足在世間作為施設而存在，根在世間作為施設而存在，力在世間作為施設而存在，覺支在世間作為施設而存在，八正道在世間作為施設而存在；四聖諦在世間作為施設而存在，解脫在世間作為施設而存在，定次第在世間作為施設而存在，空無相無願解脫門在世間作為施設而存在，神通在世間作為施設而存在，三摩地在世間作為施設而存在，陀羅尼門在世間作為施設而存在，如來力在世間作為施設而存在，無畏在世間作為施設而存在，無所畏法在世間作為施設而存在，大悲在世間作為施設而存在，佛不共法在世間作為施設而存在；一切智在世間作為施設而存在，道種智在世間作為施設而存在，一切相智在世間作為施設而存在；預流者在世間作為施設而存在，一來者在世間作為施設而存在，不來者在世間作為施設而存在，阿羅漢果在世間作為施設而存在，獨覺在世間作為施設而存在，如來、阿羅漢、正遍知在世間作為施設而存在。」
19.14“Kauśika, just as when the orb of the moon exists, all the medicinal plants, the constellations, and the stars exist as designations in the world, in the same way, Kauśika, when the orb of the moon-like bodhisattva exists, all the medicinal plants of virtuous conduct, perfect conduct, the path of the ten virtuous actions, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the extrasensory powers, the perfections, the virtuous attributes on the side of enlightenment, emptiness, signlessness, and wishlessness, the truths of the noble ones, [F.298.b] the liberations, the serial steps of meditative absorption, the meditative stabilities, the dhāraṇī gateways, the ten powers, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas exist as designations. All the constellations and stars that are the trainees, those with no more training, the śrāvakas, and the pratyekabuddhas exist as designations, and the tathāgatas, arhats, perfectly complete buddhas also exist as a designation in the world. It is the bodhisattva great beings who reveal the mundane and supramundane doctrines to beings even at the times when the lord buddhas do not appear in the world.
19.14「瞿夷迦，就像月輪存在時，所有的藥草、星宿和星星都在世間作為名稱而存在，同樣地，瞿夷迦，當月輪般的菩薩存在時，所有的善根藥草、持戒波羅蜜多、十善業道、禪定、四無量心、四無色定、五神通、波羅蜜多、菩提分法、空性、無相和無願、聖諦、解脫、禪定次第、禪定、陀羅尼門、十力、無畏、無所畏法和佛不共法都在世間作為名稱而存在。所有的星宿和星星，即有學者、無學者、聲聞和獨覺都作為名稱而存在，如來、阿羅漢、正遍知也作為名稱而存在於世間。正是菩薩摩訶薩向眾生揭示世間和出世間法，甚至在諸佛不出現於世間的時候。」
19.15“If you ask why, it is because the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the Great Vehicle have originated from bodhisattvas, and that skillful means with which those bodhisattva great beings are endowed, on account of which they practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice [F.299.a] the emptiness of nonexclusion, practice the emptiness of inherent nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties , practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; practice the truths of the noble ones, practice the eight liberations, practice the serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, practice the dhāraṇī gateways, practice the powers of the tathāgatas, practice the fearlessnesses, practice the kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas; do not fall to the level of the śrāvakas and do not actualize the level of the pratyekabuddhas; bring beings to maturation and refine a buddhafield; and embrace [F.299.b] the perfect life, embrace being the perfect being, embrace having the perfect buddhafield, embrace being the perfect bodhisattva, and subsequently attain all-aspect omniscience––one should know that that skillful means, too, has originated from the perfection of wisdom.
19.15"這是為什麼呢？因為聲聞乘、獨覺乘和大乘都源於菩薩，而那些菩薩摩訶薩所具有的方便善巧，藉著這種方便，他們修習布施波羅蜜多、修習持戒波羅蜜多、修習忍辱波羅蜜多、修習精進波羅蜜多、修習禪定波羅蜜多、修習般若波羅蜜多；修習內空、修習外空、修習內外空、修習空空、修習大空、修習勝義空、修習有為空、修習無為空、修習無邊空、修習無始空、修習無遮空、修習自性空、修習一切法空、修習自相空、修習無取捨空、修習非有空、修習本質空、修習無實空；修習念處、修習正勤、修習神足、修習根、修習力、修習覺支、修習八正道；修習聖諦、修習八解脫、修習定次第、修習空無相無願解脫門、修習神通、修習三摩地、修習陀羅尼門、修習如來力、修習無畏、修習無所畏法、修習大悲、修習佛十八不共法；不墮入聲聞地，也不證得獨覺地；成熟有情，莊嚴佛土；具足圓滿之行，具足圓滿之身，具足圓滿之佛土，具足圓滿之菩薩，隨後證得一切相智──應當了知，這種方便善巧也源於般若波羅蜜多。"
19.16“Moreover, Kauśika, sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will also be endowed with these good qualities of the present life and these good qualities of other lives.”
19.16「況且瞿夷迦，善男子善女人受持、奉持、讀誦、受通、正念此般若波羅蜜多者，亦當成就現世之善法及他世之善法。」
19.17Śakra then asked, “Blessed Lord, what are the good qualities of the present life with which those sons or daughters of good families will be endowed, who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom?”
19.17帝釋天隨即請問：「世尊，那些受持、奉行、讀誦、通曉並正確專注於這般若波羅蜜多的善男子善女人，將具備什麼樣的現生善根呢？」
19.18“Kauśika,” said the Blessed One, “those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not, unless it is the maturation of a past action, die from poisoning, will not die from weapons, will not die in fire, will not die in water, up to will not die from the one hundred and one diseases. In place of the afflictions that royalty and ministers might subject them to, if sons or daughters of good families go to the royal palace while chanting this perfection of wisdom by heart, [F.300.a] those seeking an opportunity to inflict harm on them will find no opportunity to inflict harm. The princes and the king’s chief ministers will consider it is worth asking them to speak and worth conversing with them and will think they are worth pleasing. If you ask why, it is because they think that way on account of the brilliance and power of this very perfection of wisdom. If sons or daughters of good families go to the royal palace while chanting this perfection of wisdom by heart, those princes and the king’s chief ministers will think they should use pleasing words when asking them to speak and when conversing with them, and will think they should welcome them with pleasure. If you ask why, Kauśika, it is because those sons or daughters of good families have been attentive to the mind that feels loving kindness, the mind that feels compassion, the mind that feels empathetic joy, and the mind that has an equanimity toward all beings. Kauśika, these are the good qualities of the present life with which those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will be endowed.
19.18「瞿夷迦，那些受持、奉行、讀誦、通曉，並正確專注於此般若波羅蜜多的善男子善女人，除非是過去業的成熟，否則不會因毒物而死，不會因兵器而死，不會在火中而死，不會在水中而死，乃至不會因一百零一種病而死。代替王族和大臣可能對他們施加的折磨，如果善男子善女人持誦此般若波羅蜜多進入王宮，[F.300.a]那些尋求傷害他們的機會的人將找不到傷害的機會。王子們和國王的首席大臣們會認為值得邀請他們說話，值得與他們交談，並會認為值得使他們高興。如果你問為什麼，那是因為他們因這個般若波羅蜜多本身的光輝和力量而這樣想。如果善男子善女人持誦此般若波羅蜜多進入王宮，那些王子們和國王的首席大臣們會認為在邀請他們說話和與他們交談時應該使用令人愉悅的言辭，並會認為應該愉快地歡迎他們。如果你問為什麼，瞿夷迦，那是因為那些善男子善女人已經專注於慈悲心、悲心、喜心，以及對所有有情的捨心。瞿夷迦，這些就是那些受持、奉行、讀誦、通曉，並正確專注於此般若波羅蜜多的善男子善女人將具備的現生的良好品質。」
19.19“Kauśika, if you ask what are the good qualities of other lives with which they will be endowed, they are these: they will never be separated from the path of the ten virtuous actions, and they will never be separated from the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the six perfections, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers, the branches of enlightenment, and the noble eightfold path, or the truths [F.300.b] of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the liberations, the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas.
19.19「瞿夷迦，若問他生善根者，即此：彼永不遠離十善業道，永不遠離四禪、四無量心、四無色定、六波羅蜜多、念處、正勤、神足、根、力、覺支、八正道，或聖者諦、禪定、無量心、無色定、解脫、定次第、空無相無願解脫門、神通、三摩地、陀羅尼門、如來力、無畏、無所畏法及佛不共法。」
19.20“Except when governed by the aspiration to bring beings to maturity, they will never be born in the hells, never be born in the animal realm, and never be born in the world of Yama. They will never have defective limbs, never be born in an impoverished family, and never be born in a family of reed-workers, or in a family of pulkasas, blacksmiths, sweepers, butchers, pig slaughterers, or outcastes. They will always and without interruption be endowed with the thirty-two major marks of a great person. They will be reborn miraculously in those world systems where the lord buddhas are residing and maintaining themselves, which is to say, they will never be separated from the extrasensory powers of the bodhisattvas. They will proceed from buddhafield to buddhafield at will to see the lord buddhas, pay homage to them, venerate them, and listen to the Dharma, which is to say, they will proceed from buddhafield to buddhafield, bringing beings to maturity and [F.301.a] refining a buddhafield as well.
19.20「瞿夷迦，除非是因為他們發願要成熟眾生，否則他們永遠不會生在地獄，永遠不會生在畜生道，永遠不會生在餓鬼道。他們永遠不會有殘缺的肢體，永遠不會生在貧困的家族，永遠不會生在蘆葦工人、普羅城人、鐵匠、掃地人、屠夫、殺豬人或賤民的家族。他們將始終不斷地具備大人物的三十二相。他們將在諸佛住世並自在安住的世界中以化生的方式再生，這就是說，他們永遠不會與菩薩的神通分離。他們將隨意地從一個佛土前往另一個佛土，去拜見諸佛、頂禮他們、尊敬他們，並聽聞法教，這就是說，他們將從一個佛土前往另一個佛土，成熟眾生並莊嚴佛土。」
19.21“Kauśika, so it is that those sons or daughters of good families who want these good qualities to be perfected should take up, should uphold, should recite, should master, and should focus their attention correctly on this perfection of wisdom and not be separated from the mind of all-aspect omniscience. Until they fully awaken to unsurpassed, perfect, complete enlightenment, they will be endowed with the good qualities of this life and those good qualities of other lives.”
19.21「瞿夷迦，就是這樣，那些想要圓滿這些善根的善男子善女人，應當受持、應當讀誦、應當修學、應當記住，並且應當正確地專注於這般若波羅蜜多，不要遠離一切相智的心。直到他們證悟無上正等正覺，他們將具足現在生的善根和其他生的那些善根。」
19.22This completes the nineteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”
19.22（結尾）