Chapter 20
第二十章
20.1Then a hundred or so rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm approached the place where the Blessed One was. Śakra, mighty lord of the gods, had the thought, ‘These rival tīrthikas and wandering mendicants intent on looking for an opportunity to inflict harm have approached the place where the Blessed One is. So that when the perfection of wisdom is being preached, those rival tīrthikas and wandering mendicants do not, having approached the Blessed One, create obstacles, I should by all means chant by heart as much of this perfection of wisdom as I have taken up from the Blessed One.’
20.1那時，大約有一百位敵對的外道遊方者，意圖尋找機會造成傷害，走近世尊所在的地方。帝釋天，天主，心中生起了這樣的念頭：「這些敵對的外道遊方者，意圖尋找機會造成傷害，已經走近世尊所在的地方。為了在般若波羅蜜多被宣講時，那些敵對的外道遊方者不會走近世尊並製造障礙，我一定要盡力背誦我從世尊那裡領受的這般若波羅蜜多。」
20.2Then Śakra, mighty lord of the gods, chanted by heart as much of the perfection of wisdom as he had taken up from the Blessed One. Thereupon, those rival tīrthikas and wandering mendicants circumambulated the Blessed One from afar, in a clockwise direction, and then went back on the same path and through the same [F.301.b] door.
20.2於是帝釋天天主便背誦起他從世尊那裡所學的般若波羅蜜的內容。隨後，那些敵對的外道和外道遊方者從遠處順時針方向繞世尊一周，然後沿著原路從同一扇門返回去了。
20.3Then the venerable Śāradvatīputra thought, “What is the reason those rival tīrthikas and wandering mendicants circumambulated the Blessed One from afar, in a clockwise direction, and then went back on the same path and through the same door?”
20.3那時尊者舍利弗心想：「那些外道遊方者為什麼要遠遠地向世尊右繞，然後從原來的路和原來的門退出去呢？」
20.4The Blessed One, knowing in his mind the thought occurring to the venerable Śāradvatīputra, said to the venerable Śāradvatīputra, “Śāradvatīputra, this is Śakra, mighty lord of the gods, focusing his thoughts, as he habitually does, on the perfection of wisdom. For that reason those rival tīrthikas and wandering mendicants, having circumambulated me from afar, in a clockwise direction, have gone back on that same path and through that same door. Śāradvatīputra, among those rival tīrthikas and wandering mendicants I do not see any with a bright mind. All those rival tīrthikas and wandering mendicants have malicious thoughts and are only intent on looking for an opportunity to inflict harm, even though they think only this assembly is the one they should come into. Śāradvatīputra, I do not see among the beings of this world, with its gods, demons, Brahmā deities, virtuous ascetics, and brahmin priests, any, while this perfection of wisdom is being taught, who would approach with thoughts of hatred, intent on looking for an opportunity to harm. It is impossible.
20.4世尊知道尊者舍利弗心中所想，對尊者舍利弗說：「舍利弗，這是帝釋天天主，他像往常一樣，把心專注在般若波羅蜜多上。為了這個原因，那些對立的外道遊方者從遠處按順時針方向繞我一圈後，就沿著同樣的路回去，從同樣的門出去了。舍利弗，在那些對立的外道遊方者中，我看不到有誰的心是光明的。所有那些對立的外道遊方者都懷有惡意，只是在尋找機會來傷害，儘管他們只想著應該進入這個集會。舍利弗，在有著天神、魔鬼、梵天、善良的修行者和婆羅門祭司的這個世界的眾生中，我看不到任何人在般若波羅蜜多被講授時，會懷著瞋恨的心想要接近，意圖尋找傷害的機會。這是不可能的。」
20.5“If you ask why, Śāradvatīputra, it is because this perfection of wisdom is taken care of by the gods of the Cāturmahārājika realm; the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; and the gods of the Brahmakāyika realm, the Brahmapurohita realm, [F.302.a] the Brahmapārṣadya realm, the Mahābrahmā realm, the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, the Ābhāsvara realm, the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, the Śubhakṛtsna realm, the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, the Vṛhatphala realm, the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm in this great billionfold world system—all of them, as many as there are—and by as many śrāvakas and pratyekabuddhas as there are, and by as many bodhisattvas as there are. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom.
20.5「舍利弗，其中的原因是什麼呢？這般若波羅蜜多受到本世界中四大天王天的天神、三十三天、夜摩天、兜率天、樂變化天和他化自在天的天神，以及梵眾天、梵輔天、梵迦葉天、大梵天、光天、少光天、無量光天、淨光天、淨天、少淨天、無量淨天、遍淨天、廣天、少廣天、無量廣天、廣果天、無想天、無煩天、無熱天、善見天和阿迦尼吒天的天神們所護念——他們有多少就有多少——以及一切聲聞和辟支佛，以及一切菩薩們所護念。舍利弗，為什麼呢？因為他們一切都源於般若波羅蜜多。」
20.6“Moreover, Śāradvatīputra, this perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, [F.302.b] all of them, in the world systems of the southern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the western direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the northern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, [F.303.a] garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the intermediate northeastern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the intermediate southeastern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the intermediate southwestern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, [F.303.b] and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the intermediate northwestern direction, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the direction below, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom. This perfection of wisdom is taken care of by however many lord buddhas there are, along with their communities of śrāvakas, and however many pratyekabuddhas, bodhisattva great beings, gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are, all of them, in the world systems of the direction above, numerous as the grains of sand of the river Gaṅgā. If you ask why, it is because absolutely all of them have originated from the perfection of wisdom.”
20.6「再者，舍利弗，這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在東方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在南方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在西方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在北方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在東北隅方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在東南隅方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在西南隅方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在西北隅方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在下方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。這般若波羅蜜多受到護持，有多少諸佛連同他們的聲聞眾，有多少獨覺佛、菩薩摩訶薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，所有這些，在上方無數如恆河沙粒那樣多的世界中。為什麼呢？因為他們全部都源自於般若波羅蜜多。」
20.7Then evil Māra had the thought, “It is certain that from among these four assemblies of the tathāgata, arhat, [F.304.a] perfectly complete buddha that are present here, and these gods living in the desire realm and these gods living in the form realm that are also present, that there are bodhisattva great beings who will be prophesied to attain unsurpassed, perfect, complete enlightenment, so I should go to where the Blessed One is and create an obstacle.”
20.7然後惡魔有這樣的想法：「這裡現前有如來、阿羅漢、正遍知的四眾集會，以及住在欲界的天神和住在色界的天神也都現前，其中肯定有菩薩摩訶薩將被授記成就無上正等正覺。我應該去見世尊並製造障礙。」
20.8Evil Māra, wishing to go to where the Blessed One was, then conjured up a massive army with four cohorts. Then Śakra, mighty lord of the gods, had the thought, “Oh! This evil Māra has conjured up a massive army with four cohorts with the wish to go to where the Blessed One is. However, this array of evil Māra’s massive army with four cohorts cannot be compared with the array of King Bimbisāra’s army with four cohorts, it cannot be compared with the arrays of the massive armies with four cohorts of King Prasenajit, the Śākyas, or the Licchavis. This evil Māra has for a long time been looking for an opportunity to inflict harm on the Blessed One, seeking for an opportunity to inflict harm with the intention of hurting beings who are engaging correctly, so I should focus on this perfection of wisdom as is my habit and chant it by heart.”
20.8惡魔想要前往世尊之處，於是變化出一支具有四部隊的大軍隊。那時帝釋天天主有這樣的想法：「哎呀！這個惡魔變化出一支具有四部隊的大軍隊，想要前往世尊之處。然而，這個惡魔的具有四部隊的大軍隊陣容，無法與頻婆娑羅王具有四部隊的軍隊陣容相比，也無法與波斯匿王、釋迦族和離車族各自的具有四部隊的大軍隊陣容相比。這個惡魔長久以來一直在尋找機會對世尊造成傷害，尋求傷害那些正確修行的有情的機會，因此我應該按照我的習慣專注於這個般若波羅蜜多，並且用心地誦持它。」
20.9Thinking like that, Śakra, mighty lord of the gods, focused on this perfection of wisdom as was his habit and chanted it clearly from memory, and as Śakra, mighty lord of the gods, clearly chanted this perfection of wisdom by heart, so too, did those evil [F.304.b] māras go back on that same path and through that same door.
20.9帝釋天天主這樣想著，就按照他的習慣專注於這般若波羅蜜多，並清晰地從心中誦持它。當帝釋天天主清晰地從心中誦持這般若波羅蜜多的時候，那些惡魔也都從原來的路退去，從同樣的門離開了。
20.10Then those gods of the Cāturmahārājika realm, up to the gods of the Akaniṣṭha realm, as many as there were in that assembly, conjured up many divine flowers and sets of robes that stayed in the sky, from where they sprinkled them over where the Blessed One was. Having showered them over where the Blessed One was, they said, “May the human beings of Jambudvīpa practice this perfection of wisdom for a long time, because, for as long as these human beings of Jambudvīpa practice this perfection of wisdom, the tathāgata, arhat, perfectly complete Buddha will not disappear, the Dharma will remain for a long time, and the precious jewel of the Saṅgha will become manifest in the world. For as long as these human beings of Jambudvīpa practice this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas in this great billionfold world system, up to the world systems of the ten directions will not disappear, the Dharma will remain for a long time, and the precious jewel of the Saṅgha will continue to become manifest in the world. The more distinguished conduct of bodhisattva great beings will also exist. Know that the place where the sons or daughters of good families commit this perfection of wisdom to writing and make it into a book, the place where they uphold it, is endowed with luminosity. Know that that place has a protector and is free from darkness.”
20.10那時四大天王天的天神乃至阿迦尼吒天的天神，所有集會中的天神，都變現出許多天花和衣服停留在空中，從那裡將它們撒向世尊的地方。把它們撒向世尊的地方之後，他們說：「願贍部洲的人類長久修習這般若波羅蜜多，因為只要贍部洲的這些人類修習這般若波羅蜜多，如來、阿羅漢、正遍知就不會消失，法將長久存在，僧伽的寶將在世間顯現。只要贍部洲的這些人類修習這般若波羅蜜多，這大千世界中的如來、阿羅漢、正遍知乃至十方世界的如來、阿羅漢、正遍知就不會消失，法將長久存在，僧伽的寶將繼續在世間顯現。菩薩摩訶薩更殊勝的行為也將存在。應當知道善男子善女人把這般若波羅蜜多著文記錄成書的地方，他們受持它的地方，都具有光明。應當知道那個地方有守護者，沒有黑暗。」
20.11Then the Blessed One said to Śakra, mighty lord of the gods, and to the other gods, up to [F.305.a] those of Akaniṣṭha, “Kauśika, it is so, it is so! Gods, it is so, it is so! For as long as these human beings of Jambudvīpa practice this perfection of wisdom, the tathāgata, arhat, perfectly complete Buddha will not disappear, the Dharma will remain for a long time, and the precious jewel of the Saṅgha will become manifest in the world. For as long as these human beings of Jambudvīpa practice this perfection of wisdom, the tathāgatas, arhats, perfectly complete buddhas in this great billionfold world system, up to the world systems of the ten directions will not disappear, the Dharma will remain for a long time, and the precious jewel of the Saṅgha will become manifest in the world. The more distinguished conduct of bodhisattva great beings will also exist. I know that the place where the sons or daughters of good families commit this perfection of wisdom to writing and make it into a book, the place where they uphold it, is endowed with luminosity. I know that that place has a protector and is free from darkness.”
20.11世尊對帝釋天和其他天神，直至阿迦尼吒天的天神說：「瞿夷迦，正是如此，正是如此！天神們，正是如此，正是如此！只要贍部洲的人類修習這部般若波羅蜜多，如來、阿羅漢、正遍知佛就不會消失，法會長久住世，僧伽的寶藏就會在世間顯現。只要贍部洲的人類修習這部般若波羅蜜多，這大千世界乃至十方世界的如來、阿羅漢、正遍知佛就不會消失，法會長久住世，僧伽的寶藏也會在世間顯現。菩薩摩訶薩更加殊勝的行為也會存在。我知道善男子善女人將這部般若波羅蜜多編寫成書籍、受持它的地方，充滿光明。我知道那個地方有守護者，遠離黑暗。」
20.12Then those gods, having conjured up many divine flowers and showered them over where the Blessed One was, made this statement: “Blessed Lord, Māra and the gods included within the class of māras who seek an opportunity to inflict harm will find no opportunity to inflict harm on any sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. Blessed Lord, we too [F.305.b] will always guard, protect, and defend those sons or daughters of good families without interruption. If you ask why, it is because we consider those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom as the Teacher or as amounting to the Teacher’s equal.”
20.12然後那些天神變化出許多天花，灑向世尊所在的地方，並作此宣言：「世尊，魔及被納入魔類的諸天，若尋求機會傷害眾生，對於那些受持、奉持、受持讀誦、精通並正確專注於此般若波羅蜜多的善男子善女人，將無有機會加以傷害。世尊，我們也將時時刻刻不間斷地守護、保護及擁衛那些受持、奉持、受持讀誦、精通並正確專注於此般若波羅蜜多的善男子善女人。若問其故，那是因為我們將那些受持、奉持、受持讀誦、精通並正確專注於此般若波羅蜜多的善男子善女人視為師父，或視為等同於師父。」
20.13Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom are not endowed with feeble roots of virtue.
20.13於是帝釋天天主對世尊說道：「世尊，那些善男子善女人，若能受持、讀誦、修習般若波羅蜜多，並正確地專注於此，他們並非具有微弱的善根。
20.14“Blessed Lord, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom have fulfilled their duties under the conquerors of the past. Blessed Lord, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will have venerated many buddhas, and they will have been taken care of by spiritual mentors. If you ask why, Blessed Lord, it is because it is through this, namely, the perfection of wisdom, that they must seek for all-aspect omniscience; because it is through this, Blessed Lord, namely, [F.306.a] all-aspect omniscience, that they must seek for the perfection of wisdom.
20.14「世尊，善男子善女人受持讀誦、修習、思惟般若波羅蜜多者，已於過去勝者所圓滿其事業。世尊，善男子善女人受持讀誦、修習、思惟般若波羅蜜多者，曾供養多佛，亦為善知識所攝受。世尊，何以故？以此般若波羅蜜多而求一切相智；世尊，以此一切相智而求般若波羅蜜多故。」
20.15“If you ask why, Blessed Lord, it is because the perfection of wisdom is not one thing and all-aspect omniscience another, and all-aspect omniscience is not one thing and the perfection of wisdom another, so the perfection of wisdom and all-aspect omniscience are without duality and cannot be divided into two.”
20.15「為什麼呢，世尊？因為般若波羅蜜多不是一種東西，一切相智是另一種東西，一切相智也不是一種東西，般若波羅蜜多是另一種東西，所以般若波羅蜜多與一切相智無二，不可分別為二。」
20.16“Kauśika, so it is, so it is!” said the Blessed One. “Kauśika, the all-aspect omniscience of the tathāgatas, arhats, perfectly complete buddhas has originated from the perfection of wisdom. The perfection of wisdom has originated from all-aspect omniscience. If you ask why, Kauśika, it is because the perfection of wisdom is not one thing and all-aspect omniscience another, and all-aspect omniscience is not one thing and the perfection of wisdom another, so, in that case, the perfection of wisdom and all-aspect omniscience are without duality and cannot be divided into two.”
20.16世尊說道："瞿夷迦，確實如此，確實如此！瞿夷迦，如來、阿羅漢、正遍知的一切相智是源於般若波羅蜜多而生起的。般若波羅蜜多是源於一切相智而生起的。瞿夷迦，你問為什麼呢？那是因為般若波羅蜜多不是一樣東西，一切相智又是另一樣東西，一切相智也不是一樣東西，般若波羅蜜多又是另一樣東西，所以在這種情況下，般若波羅蜜多和一切相智是無二的，不可分二。"
20.17This completes the twentieth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”
20.17（結尾）