Chapter 21
第二十一章
21.1Then the venerable Ānanda said to the Blessed One, “In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the perfection of generosity, [F.306.b] does not proclaim the name of the perfection of ethical discipline, does not proclaim the name of the perfection of tolerance, does not proclaim the name of the perfection of perseverance, and does not proclaim the name of the perfection of meditative concentration. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the emptiness of internal phenomena, does not proclaim the name of the emptiness of external phenomena, does not proclaim the name of the emptiness of external and internal phenomena, does not proclaim the name of the emptiness of emptiness, does not proclaim the name of the emptiness of great extent, does not proclaim the name of the emptiness of ultimate reality, does not proclaim the name of the emptiness of conditioned phenomena, does not proclaim the name of the emptiness of unconditioned phenomena, does not proclaim the name of the emptiness of the unlimited, does not proclaim the name of the emptiness of that which has neither beginning nor end, does not proclaim the name of the emptiness of nonexclusion, does not proclaim the name of the emptiness of inherent nature, does not proclaim the name of the emptiness of all phenomena, does not proclaim the name of the emptiness of intrinsic defining characteristics, does not proclaim the name of the emptiness of that which cannot be apprehended, does not proclaim the name of the emptiness of nonentities, does not proclaim the name of the emptiness of essential nature, [F.307.a] and does not proclaim the name of the emptiness of an essential nature of nonentities. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the applications of mindfulness, does not proclaim the name of the correct exertions, does not proclaim the name of the supports for miraculous ability, does not proclaim the name of the faculties , does not proclaim the name of the powers, does not proclaim the name of the branches of enlightenment, and does not proclaim the name of the noble eightfold path; does not proclaim the name of the truths of the noble ones, does not proclaim the name of the meditative concentrations, does not proclaim the name of the immeasurable attitudes, does not proclaim the name of the formless absorptions, does not proclaim the name of the eight liberations, does not proclaim the name of the nine serial steps of meditative absorption, does not proclaim the name of the emptiness, signlessness, and wishlessness gateways to liberation, does not proclaim the name of the extrasensory powers, does not proclaim the name of the meditative stabilities, and does not proclaim the name of the [F.307.b] dhāraṇī gateways. In the manner the Blessed Lord proclaims the name of the perfection of wisdom he does not proclaim the name of the ten powers of the tathāgatas, does not proclaim the name of the four fearlessnesses, does not proclaim the name of the four kinds of exact knowledge, does not proclaim the name of great compassion, and does not proclaim the name of the eighteen distinct qualities of the buddhas.”
21.1那時尊者阿難對世尊說：「世尊宣說般若波羅蜜多的名稱的方式，不是宣說布施波羅蜜的名稱，不是宣說持戒波羅蜜的名稱，不是宣說忍辱波羅蜜的名稱，不是宣說精進波羅蜜的名稱，也不是宣說禪定波羅蜜的名稱。世尊宣說般若波羅蜜多的名稱的方式，不是宣說內空的名稱，不是宣說外空的名稱，不是宣說內外空的名稱，不是宣說空空的名稱，不是宣說大空的名稱，不是宣說勝義空的名稱，不是宣說有為空的名稱，不是宣說無為空的名稱，不是宣說無邊空的名稱，不是宣說無始無終空的名稱，不是宣說無遮空的名稱，不是宣說自性空的名稱，不是宣說一切法空的名稱，不是宣說自相空的名稱，不是宣說無取捨空的名稱，不是宣說非有空的名稱，不是宣說本質空的名稱，也不是宣說無實空的名稱。世尊宣說般若波羅蜜多的名稱的方式，不是宣說念處的名稱，不是宣說正勤的名稱，不是宣說神足的名稱，不是宣說根的名稱，不是宣說力的名稱，不是宣說覺支的名稱，也不是宣說八正道的名稱；不是宣說聖諦的名稱，不是宣說禪定的名稱，不是宣說四無量心的名稱，不是宣說無色定的名稱，不是宣說八解脫的名稱，不是宣說九次第定的名稱，不是宣說空無相無願解脫門的名稱，不是宣說神通的名稱，不是宣說三摩地的名稱，也不是宣說陀羅尼門的名稱。世尊宣說般若波羅蜜多的名稱的方式，不是宣說如來十力的名稱，不是宣說四無所畏的名稱，不是宣說四一切種智的名稱，不是宣說大悲的名稱，也不是宣說佛十八不共法的名稱。」
21.2“Ānanda,” said the Blessed One, “this is because this perfection of wisdom has precedence over and is the guide of the other perfections, all the emptinesses, the thirty-seven factors conducive to enlightenment, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.
21.2「阿難，這是因為般若波羅蜜多在其他波羅蜜多、一切空性、三十七菩提分法、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解和十八不共法中具有優先地位並起引導作用。」
21.3“Ānanda, do you think that the generosity that is not dedicated to all-aspect omniscience is the perfection of generosity?
21.3「阿難，你認為沒有迴向一切相智的布施，是布施波羅蜜多嗎？
“No, Blessed Lord!” he replied.
「世尊，不是！」阿難回答說。
21.4“Do you think that the ethical discipline that is not dedicated to all-aspect omniscience [F.308.a] is the perfection of ethical discipline?” asked the Blessed One.
21.4「你認為未迴向一切相智的戒律是持戒波羅蜜多嗎？」世尊問道。
“No, Blessed Lord!” he replied.
「不是，世尊！」阿難回答說。
21.5“Do you think that the tolerance that is not dedicated to all-aspect omniscience is the perfection of tolerance?” asked the Blessed One.
21.5"你認為沒有迴向一切相智的忍，是忍辱波羅蜜多嗎？"世尊問道。
“No, Blessed Lord!” he replied.
「不是，世尊！」他回答道。
21.6“Do you think that the perseverance that is not dedicated to all-aspect omniscience is the perfection of perseverance?” asked the Blessed One.
21.6"你認為沒有迴向一切相智的精進波羅蜜多是精進波羅蜜多嗎？"世尊問道。
“No, Blessed Lord!” he replied.
"不，世尊！"他回答道。
21.7“Do you think that the meditative concentration that is not dedicated to all-aspect omniscience is the perfection of meditative concentration?” asked the Blessed One.
21.7「你認為沒有迴向一切相智的禪定是禪定波羅蜜多嗎？」世尊問道。
“No, Blessed Lord!” he replied.
「不是，世尊！」他回答說。
21.8“Do you think that the wisdom that is not dedicated to all-aspect omniscience is the perfection of wisdom?” asked the Blessed One.
21.8「你認為未能迴向一切相智的慧是般若波羅蜜多嗎？」世尊問道。
21.9“No, Blessed Lord!” he replied. “But in that case, Blessed Lord, how is generosity dedicated to all-aspect omniscience when it is the perfection of generosity? How is ethical discipline dedicated to all-aspect omniscience when it is the perfection of ethical discipline? How is tolerance dedicated to all-aspect omniscience when it is the perfection of tolerance? How is perseverance dedicated to all-aspect omniscience when it is the perfection of perseverance? How is meditative concentration dedicated to all-aspect omniscience when it is the perfection of meditative concentration? How is wisdom dedicated to all-aspect omniscience [F.308.b] when it is the perfection of wisdom?”
21.9「不是的，世尊！」他回答道，「但是這樣的話，世尊，布施如何能迴向一切相智而成為布施波羅蜜多呢？戒律如何能迴向一切相智而成為持戒波羅蜜多呢？忍如何能迴向一切相智而成為忍辱波羅蜜多呢？精進波羅蜜多如何能迴向一切相智而成為精進波羅蜜多呢？禪定如何能迴向一切相智而成為禪定波羅蜜多呢？慧如何能迴向一切相智而成為般若波羅蜜多呢？」
21.10“Ānanda,” the Blessed One answered, “generosity that is dedicated to all-aspect omniscience in a nondual manner is the perfection of generosity. Generosity that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of generosity. Ethical discipline that is dedicated to all-aspect omniscience in a nondual manner is the perfection of ethical discipline. Ethical discipline that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of ethical discipline. Tolerance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of tolerance. Tolerance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of tolerance. Perseverance that is dedicated to all-aspect omniscience in a nondual manner is the perfection of perseverance. Perseverance that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of perseverance. Meditative concentration that is dedicated to [F.309.a] all-aspect omniscience in a nondual manner is the perfection of meditative concentration. Meditative concentration that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of meditative concentration. Wisdom that is dedicated to all-aspect omniscience in a nondual manner is the perfection of wisdom. Wisdom that is dedicated to all-aspect omniscience in a nonarising manner and in a nonapprehending manner is the perfection of wisdom.”
21.10世尊回答道：「阿難，以無二方式迴向一切相智的布施是布施波羅蜜多。以無生方式和無取著方式迴向一切相智的布施是布施波羅蜜多。以無二方式迴向一切相智的戒是持戒波羅蜜多。以無生方式和無取著方式迴向一切相智的戒是持戒波羅蜜多。以無二方式迴向一切相智的忍是忍辱波羅蜜多。以無生方式和無取著方式迴向一切相智的忍是忍辱波羅蜜多。以無二方式迴向一切相智的精進是精進波羅蜜多。以無生方式和無取著方式迴向一切相智的精進是精進波羅蜜多。以無二方式迴向一切相智的禪定是禪定波羅蜜多。以無生方式和無取著方式迴向一切相智的禪定是禪定波羅蜜多。以無二方式迴向一切相智的慧是般若波羅蜜多。以無生方式和無取著方式迴向一切相智的慧是般若波羅蜜多。」
21.11Ānanda then asked, “Blessed Lord, why is generosity that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of generosity? Why is ethical discipline that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of ethical discipline? Why is tolerance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of tolerance? Why is perseverance that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of perseverance? Why is meditative concentration that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of meditative concentration? [F.309.b] Why is wisdom that is dedicated to all-aspect omniscience in a nondual manner, in a nonarising manner, and in a nonapprehending manner the perfection of wisdom?”
21.11阿難問世尊：「世尊，為什麼以無二方式、無生方式和不執著方式迴向一切相智的布施，是布施波羅蜜多呢？為什麼以無二方式、無生方式和不執著方式迴向一切相智的戒律，是持戒波羅蜜多呢？為什麼以無二方式、無生方式和不執著方式迴向一切相智的忍辱，是忍辱波羅蜜多呢？為什麼以無二方式、無生方式和不執著方式迴向一切相智的精進，是精進波羅蜜多呢？為什麼以無二方式、無生方式和不執著方式迴向一切相智的禪定，是禪定波羅蜜多呢？為什麼以無二方式、無生方式和不執著方式迴向一切相智的智慧，是般若波羅蜜多呢？」
21.12The Blessed One replied, “It is because of the nondual manner of physical forms, it is because of the nondual manner of feelings, it is because of the nondual manner of perceptions, it is because of the nondual manner of formative predispositions, and it is because of the nondual manner of consciousness; it is because of the nondual manner of the eyes, it is because of the nondual manner of the ears, it is because of the nondual manner of the nose, it is because of the nondual manner of the tongue, it is because of the nondual manner of the body, and it is because of the nondual manner of the mental faculty; it is because of the nondual manner of sights, it is because of the nondual manner of sounds, it is because of the nondual manner of odors, it is because of the nondual manner of tastes, it is because of the nondual manner of tangibles, and it is because of the nondual manner of mental phenomena; it is because of the nondual manner of visual consciousness, it is because of the nondual manner of auditory consciousness, it is because of the nondual manner of olfactory consciousness, it is because of the nondual manner of gustatory consciousness, it is because of the nondual manner of tactile consciousness, and it is because of the nondual manner of mental consciousness; it is because of the nondual manner of visually compounded sensory contact, it is because of the nondual manner of aurally compounded sensory contact, it is because of the nondual manner of nasally compounded sensory contact, it is because of the nondual manner of lingually compounded sensory contact, it is because of the nondual manner of corporeally compounded sensory contact, and it is because of the nondual manner of mentally compounded sensory contact; it is because of the nondual manner of feelings conditioned by visually compounded sensory contact, it is because of the nondual manner of feelings conditioned by aurally compounded sensory contact, it is because of the nondual manner of feelings conditioned by nasally compounded sensory contact, it is because of the nondual manner of feelings conditioned by lingually compounded sensory contact, it is because of the nondual manner [F.310.a] of feelings conditioned by corporeally compounded sensory contact, and it is because of the nondual manner of feelings conditioned by mentally compounded sensory contact; it is because of the nondual manner of the earth element, it is because of the nondual manner of the water element, it is because of the nondual manner of the fire element, it is because of the nondual manner of the wind element, it is because of the nondual manner of the space element, and it is because of the nondual manner of the consciousness element; it is because of the nondual manner of ignorance, it is because of the nondual manner of formative predispositions, it is because of the nondual manner of consciousness, it is because of the nondual manner of name and form, it is because of the nondual manner of the six sense fields, it is because of the nondual manner of sensory contact, it is because of the nondual manner of sensation, it is because of the nondual manner of craving, it is because of the nondual manner of grasping, it is because of the nondual manner of the rebirth process, it is because of the nondual manner of birth , and it is because of the nondual manner of aging and death; it is because of the nondual manner of the perfection of generosity, it is because of the nondual manner of the perfection of ethical discipline, it is because of the nondual manner of the perfection of tolerance, it is because of the nondual manner of the perfection of perseverance, it is because of the nondual manner of the perfection of meditative concentration, and it is because of the nondual manner of the perfection of wisdom; it is because of the nondual manner of the emptiness of internal phenomena, it is because of the nondual manner of the emptiness of external phenomena, it is because of the nondual manner of the emptiness of external and internal phenomena, it is because of the nondual manner of the emptiness of emptiness, it is because of the nondual manner of the emptiness of great extent, it is because of the nondual manner of the emptiness of ultimate reality, it is because of the nondual manner of the emptiness of conditioned phenomena, it is because of the nondual manner [F.310.b] of the emptiness of unconditioned phenomena, it is because of the nondual manner of the emptiness of the unlimited, it is because of the nondual manner of the emptiness of that which has neither beginning nor end, it is because of the nondual manner of the emptiness of nonexclusion, it is because of the nondual manner of the emptiness of inherent nature, it is because of the nondual manner of the emptiness of all phenomena, it is because of the nondual manner of the emptiness of intrinsic defining characteristics, it is because of the nondual manner of the emptiness of that which cannot be apprehended, it is because of the nondual manner of the emptiness of nonentities, it is because of the nondual manner of the emptiness of essential nature, and it is because of the nondual manner of the emptiness of an essential nature of nonentities; it is because of the nondual manner of the applications of mindfulness, it is because of the nondual manner of the correct exertions, it is because of the nondual manner of the supports for miraculous ability, it is because of the nondual manner of the faculties , it is because of the nondual manner of the powers, it is because of the nondual manner of the branches of enlightenment, and it is because of the nondual manner of the noble eightfold path; it is because of the nondual manner of the truths of the noble ones, it is because of the nondual manner of the meditative concentrations, it is because of the nondual manner of the immeasurable attitudes, it is because of the nondual manner of the formless absorptions, it is because of the nondual manner of the liberations, it is because of the nondual manner of the serial steps of meditative absorption, it is because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, it is because of the nondual manner of the extrasensory powers, [F.311.a] it is because of the nondual manner of the meditative stabilities, and it is because of the nondual manner of the dhāraṇī gateways; it is because of the nondual manner of the ten powers of the tathāgatas, it is because of the nondual manner of the four fearlessnesses, it is because of the nondual manner of the four kinds of exact knowledge, it is because of the nondual manner of great compassion, and it is because of the nondual manner of the eighteen distinct qualities of the buddhas; and it is because of the nondual manner of the fruit of having entered the stream, it is because of the nondual manner of the fruit of once-returner, it is because of the nondual manner of the fruit of non-returner, it is because of the nondual manner of arhatship, it is because of the nondual manner of individual enlightenment, and it is because of the nondual manner of unsurpassed, perfect, complete enlightenment.”
21.12世尊答道：「因為色的無二方式，因為受的無二方式，因為想的無二方式，因為行的無二方式，因為識的無二方式；因為眼的無二方式，因為耳的無二方式，因為鼻的無二方式，因為舌的無二方式，因為身的無二方式，因為意的無二方式；因為色境的無二方式，因為聲的無二方式，因為香的無二方式，因為味的無二方式，因為觸的無二方式，因為法的無二方式；因為眼識的無二方式，因為耳識的無二方式，因為鼻識的無二方式，因為舌識的無二方式，因為身識的無二方式，因為意識的無二方式；因為眼觸的無二方式，因為耳觸的無二方式，因為鼻觸的無二方式，因為舌觸的無二方式，因為身觸的無二方式，因為意觸的無二方式；因為眼觸所生受的無二方式，因為耳觸所生受的無二方式，因為鼻觸所生受的無二方式，因為舌觸所生受的無二方式，因為身觸所生受的無二方式，因為意觸所生受的無二方式；因為地界的無二方式，因為水界的無二方式，因為火界的無二方式，因為風界的無二方式，因為空界的無二方式，因為識界的無二方式；因為無明的無二方式，因為行的無二方式，因為識的無二方式，因為名色的無二方式，因為六入的無二方式，因為觸的無二方式，因為受的無二方式，因為愛的無二方式，因為取的無二方式，因為有的無二方式，因為生的無二方式，因為老死的無二方式；因為布施波羅蜜的無二方式，因為持戒波羅蜜的無二方式，因為忍辱波羅蜜的無二方式，因為精進波羅蜜的無二方式，因為禪定波羅蜜的無二方式，因為般若波羅蜜的無二方式；因為內空的無二方式，因為外空的無二方式，因為內外空的無二方式，因為空空的無二方式，因為大空的無二方式，因為勝義空的無二方式，因為有為空的無二方式，因為無為空的無二方式，因為無邊空的無二方式，因為無始空的無二方式，因為無遮空的無二方式，因為自性空的無二方式，因為一切法空的無二方式，因為自相空的無二方式，因為無取捨空的無二方式，因為非有空的無二方式，因為本質空的無二方式，因為無實空的無二方式；因為念處的無二方式，因為正勤的無二方式，因為神足的無二方式，因為根的無二方式，因為力的無二方式，因為覺支的無二方式，因為八正道的無二方式；因為四聖諦的無二方式，因為禪定的無二方式，因為四無量心的無二方式，因為無色定的無二方式，因為解脫的無二方式，因為定次第的無二方式，因為空無相無願解脫門的無二方式，因為神通的無二方式，因為三摩地的無二方式，因為陀羅尼門的無二方式；因為如來十力的無二方式，因為四無所畏的無二方式，因為四無礙解的無二方式，因為大悲的無二方式，因為佛十八不共法的無二方式；因為入流果的無二方式，因為一來果的無二方式，因為不還果的無二方式，因為阿羅漢果的無二方式，因為獨覺的無二方式，因為無上正等正覺的無二方式。」
21.13Ānanda then asked, “Why is it because of the nondual manner of physical forms, why is it because of the nondual manner of feelings, why is it because of the nondual manner of perceptions, why is it because of the nondual manner of formative predispositions, and why is it because of the nondual manner of consciousness? Why is it because of the nondual manner of the eyes, why is it because of the nondual manner of the ears, why is it because of the nondual manner of the nose, why is it because of the nondual manner of the tongue, why is it because of the nondual manner of the body, and why is it because of the nondual manner of the mental faculty? Why is it because of the nondual manner of sights, why is it because of the nondual manner of sounds, why is it because of the nondual manner of odors, why is it because of the nondual manner of tastes, why is it because of the nondual manner of tangibles, and why is it because of the nondual manner of mental phenomena? [F.311.b] Why is it because of the nondual manner of visual consciousness, why is it because of the nondual manner of auditory consciousness, why is it because of the nondual manner of olfactory consciousness, why is it because of the nondual manner of gustatory consciousness, why is it because of the nondual manner of tactile consciousness, and why is it because of the nondual manner of mental consciousness? Why is it because of the nondual manner of visually compounded sensory contact, why is it because of the nondual manner of aurally compounded sensory contact, why is it because of the nondual manner of nasally compounded sensory contact, why is it because of the nondual manner of lingually compounded sensory contact, why is it because of the nondual manner of corporeally compounded sensory contact, and why is it because of the nondual manner of mentally compounded sensory contact? Why is it because of the nondual manner of feelings conditioned by visually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by aurally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by nasally compounded sensory contact, why is it because of the nondual manner of feelings conditioned by lingually compounded sensory contact, why is it because of the nondual manner of feelings conditioned by corporeally compounded sensory contact, and why is it because of the nondual manner of feelings conditioned by mentally compounded sensory contact? Why is it because of the nondual manner of the earth element, why is it because of the nondual manner of the water element, why is it because of the nondual manner of the fire element, why is it because of the nondual manner of the wind element, why is it because of the nondual manner of the space element, and why is it because of [F.312.a] the nondual manner of the consciousness element? Why is it because of the nondual manner of ignorance, why is it because of the nondual manner of formative predispositions, why is it because of the nondual manner of consciousness, why is it because of the nondual manner of name and form, why is it because of the nondual manner of the six sense fields, why is it because of the nondual manner of sensory contact, why is it because of the nondual manner of sensation, why is it because of the nondual manner of craving, why is it because of the nondual manner of grasping, why is it because of the nondual manner of the rebirth process, why is it because of the nondual manner of birth , and why is it because of the nondual manner of aging and death? Why is it because of the nondual manner of the perfection of generosity, why is it because of the nondual manner of the perfection of ethical discipline, why is it because of the nondual manner of the perfection of tolerance, why is it because of the nondual manner of the perfection of perseverance, why is it because of the nondual manner of the perfection of meditative concentration, and why is it because of the nondual manner of the perfection of wisdom? Why is it because of the nondual manner of the emptiness of internal phenomena, why is it because of the nondual manner of the emptiness of external phenomena, why is it because of the nondual manner of the emptiness of external and internal phenomena, why is it because of the nondual manner of the emptiness of emptiness, why is it because of the nondual manner of the emptiness of great extent, why is it because of the nondual manner of the emptiness of ultimate reality, why is it because of the nondual manner of the emptiness of conditioned phenomena, why is it because of the nondual manner [F.312.b] of the emptiness of unconditioned phenomena, why is it because of the nondual manner of the emptiness of the unlimited, why is it because of the nondual manner of the emptiness of that which has neither beginning nor end, why is it because of the nondual manner of the emptiness of nonexclusion, why is it because of the nondual manner of the emptiness of inherent nature, why is it because of the nondual manner of the emptiness of all phenomena, why is it because of the nondual manner of the emptiness of intrinsic defining characteristics, why is it because of the nondual manner of the emptiness of that which cannot be apprehended, why is it because of the nondual manner of the emptiness of nonentities, why is it because of the nondual manner of the emptiness of essential nature, and why is it because of the nondual manner of the emptiness of an essential nature of nonentities? Why is it because of the nondual manner of the applications of mindfulness, why is it because of the nondual manner of the correct exertions, why is it because of the nondual manner of the supports for miraculous ability, why is it because of the nondual manner of the faculties , why is it because of the nondual manner of the powers, why is it because of the nondual manner of the branches of enlightenment, and why is it because of the nondual manner of the noble eightfold path? Why is it because of the nondual manner of the truths of the noble ones, why is it because of the nondual manner of the meditative concentrations, why is it because of the nondual manner of the immeasurable attitudes, why is it because of the nondual manner of the formless absorptions, why is it because of the nondual manner of the eight liberations, why is it because of the nondual manner [F.313.a] of the nine serial steps of meditative absorption, why is it because of the nondual manner of the emptiness, signlessness, and wishlessness gateways to liberation, why is it because of the nondual manner of the extrasensory powers, why is it because of the nondual manner of the meditative stabilities, and why is it because of the nondual manner of the dhāraṇī gateways? Why is it because of the nondual manner of the ten powers of the tathāgatas, why is it because of the nondual manner of the four fearlessnesses, why is it because of the nondual manner of the four kinds of exact knowledge, why is it because of the nondual manner of great compassion, and why is it because of the nondual manner of the eighteen distinct qualities of the buddhas? And why is it because of the nondual manner of the fruit of having entered the stream, why is it because of the nondual manner of the fruit of once-returner, why is it because of the nondual manner of the fruit of non-returner, why is it because of the nondual manner of arhatship, why is it because of the nondual manner of individual enlightenment, why is it because of the nondual manner of the knowledge of the aspects of the path, why is it because of the nondual manner of all-aspect omniscience, and why is it because of the nondual manner of unsurpassed, perfect, complete enlightenment?” [B23]
21.13阿難又問：「為什麼是因為色的無二方式，為什麼是因為受的無二方式，為什麼是因為想的無二方式，為什麼是因為行的無二方式，為什麼是因為識的無二方式？為什麼是因為眼的無二方式，為什麼是因為耳的無二方式，為什麼是因為鼻的無二方式，為什麼是因為舌的無二方式，為什麼是因為身的無二方式，為什麼是因為意的無二方式？為什麼是因為色境的無二方式，為什麼是因為聲的無二方式，為什麼是因為香的無二方式，為什麼是因為味的無二方式，為什麼是因為觸的無二方式，為什麼是因為法的無二方式？為什麼是因為眼識的無二方式，為什麼是因為耳識的無二方式，為什麼是因為鼻識的無二方式，為什麼是因為舌識的無二方式，為什麼是因為身識的無二方式，為什麼是因為意識的無二方式？為什麼是因為眼觸的無二方式，為什麼是因為耳觸的無二方式，為什麼是因為鼻觸的無二方式，為什麼是因為舌觸的無二方式，為什麼是因為身觸的無二方式，為什麼是因為意觸的無二方式？為什麼是因為眼觸所生受的無二方式，為什麼是因為耳觸所生受的無二方式，為什麼是因為鼻觸所生受的無二方式，為什麼是因為舌觸所生受的無二方式，為什麼是因為身觸所生受的無二方式，為什麼是因為意觸所生受的無二方式？為什麼是因為地界的無二方式，為什麼是因為水界的無二方式，為什麼是因為火界的無二方式，為什麼是因為風界的無二方式，為什麼是因為空界的無二方式，為什麼是因為識界的無二方式？為什麼是因為無明的無二方式，為什麼是因為行的無二方式，為什麼是因為識的無二方式，為什麼是因為名色的無二方式，為什麼是因為六入的無二方式，為什麼是因為觸的無二方式，為什麼是因為受的無二方式，為什麼是因為愛的無二方式，為什麼是因為取的無二方式，為什麼是因為有的無二方式，為什麼是因為生的無二方式，為什麼是因為老死的無二方式？為什麼是因為布施波羅蜜的無二方式，為什麼是因為持戒波羅蜜的無二方式，為什麼是因為忍辱波羅蜜的無二方式，為什麼是因為精進波羅蜜的無二方式，為什麼是因為禪定波羅蜜的無二方式，為什麼是因為般若波羅蜜的無二方式？為什麼是因為內空的無二方式，為什麼是因為外空的無二方式，為什麼是因為內外空的無二方式，為什麼是因為空空的無二方式，為什麼是因為大空的無二方式，為什麼是因為勝義空的無二方式，為什麼是因為有為空的無二方式，為什麼是因為無為空的無二方式，為什麼是因為無邊空的無二方式，為什麼是因為無始空的無二方式，為什麼是因為無遮空的無二方式，為什麼是因為自性空的無二方式，為什麼是因為一切法空的無二方式，為什麼是因為自相空的無二方式，為什麼是因為無取捨空的無二方式，為什麼是因為非有空的無二方式，為什麼是因為本質空的無二方式，為什麼是因為無實空的無二方式？為什麼是因為念處的無二方式，為什麼是因為正勤的無二方式，為什麼是因為神足的無二方式，為什麼是因為根的無二方式，為什麼是因為力的無二方式，為什麼是因為覺支的無二方式，為什麼是因為八正道的無二方式？為什麼是因為聖諦的無二方式，為什麼是因為禪定的無二方式，為什麼是因為四無量心的無二方式，為什麼是因為無色定的無二方式，為什麼是因為八解脫的無二方式，為什麼是因為九次第定的無二方式，為什麼是因為空無相無願解脫門的無二方式，為什麼是因為神通的無二方式，為什麼是因為三摩地的無二方式，為什麼是因為陀羅尼門的無二方式？為什麼是因為如來十力的無二方式，為什麼是因為四無所畏的無二方式，為什麼是因為四無礙解的無二方式，為什麼是因為大悲的無二方式，為什麼是因為十八不共法的無二方式？為什麼是因為入流果的無二方式，為什麼是因為一來果的無二方式，為什麼是因為不還果的無二方式，為什麼是因為阿羅漢果的無二方式，為什麼是因為獨覺的無二方式，為什麼是因為道相智的無二方式，為什麼是因為一切相智的無二方式，為什麼是因為無上正等正覺的無二方式？」
21.14“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms. If you ask why, it is because these two, physical forms and the perfections, are without duality and [F.313.b] cannot be divided into two. It is because feelings are empty of feelings. If you ask why, it is because these two, feelings and the perfections are without duality and cannot be divided into two. It is because perceptions are empty of perceptions. If you ask why, it is because these two, perceptions and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two.
21.14世尊答阿難曰：「色空於色。若汝問何以故者，此二色與波羅蜜多無二而不可分為二。受空於受。若汝問何以故者，此二受與波羅蜜多無二而不可分為二。想空於想。若汝問何以故者，此二想與波羅蜜多無二而不可分為二。行空於行。若汝問何以故者，此二行與波羅蜜多無二而不可分為二。識空於識。若汝問何以故者，此二識與波羅蜜多無二而不可分為二。」
21.15“It is because the eyes are empty of the eyes. If you ask why, it is because these two, the eyes and the perfections, are without duality and cannot be divided into two. It is because the ears are empty of the ears. If you ask why, it is because these two, the ears and the perfections, are without duality and cannot be divided into two. It is because the nose is empty of the nose. If you ask why, it is because these two, the nose and the perfections, are without duality and cannot be divided into two. It is because the tongue is empty of the tongue. If you ask why, it is because these two, the tongue and the perfections, are without duality and cannot be divided into two. It is because the body is empty of the body. If you ask why, it is because these two, the body and the perfections, are without duality and cannot be divided into two. It is because mental faculty is empty of the mental faculty. If you ask why, it is because these two, the mental faculty and the perfections, are without duality and cannot be divided into two. It is because sights are empty of sights. If you ask why, it is because these two, sights and the perfections, are without duality and cannot be divided into two. It is because sounds are empty of sounds. If you ask why, it is because these two, sounds and the perfections, [F.314.a] are without duality and cannot be divided into two. It is because odors empty of odors. If you ask why, it is because these two, odors and the perfections, are without duality and cannot be divided into two. It is because tastes are empty of tastes. If you ask why, it is because these two, tastes and the perfections, are without duality and cannot be divided into two. It is because tangibles are empty of tangibles. If you ask why, it is because these two, tangibles and the perfections, are without duality and cannot be divided into two. It is because mental phenomena are empty of mental phenomena. If you ask why, it is because these two, mental phenomena and the perfections, are without duality and cannot be divided into two. It is because visual consciousness is empty of visual consciousness. If you ask why, it is because these two, visual consciousness and the perfections, are without duality and cannot be divided into two. It is because auditory consciousness is empty of auditory consciousness. If you ask why, it is because these two, auditory consciousness and the perfections, are without duality and cannot be divided into two. It is because olfactory consciousness is empty of olfactory consciousness. If you ask why, it is because these two, olfactory consciousness and the perfections, are without duality and cannot be divided into two. It is because gustatory consciousness is empty of gustatory consciousness. If you ask why, it is because these two, gustatory consciousness and the perfections, are without duality and cannot be divided into two. It is because tactile consciousness is empty of tactile consciousness, If you ask why, it is because these two, tactile consciousness and the perfections, are without duality and cannot be divided into two. It is because mental consciousness is empty of mental consciousness. If you ask why, it is because these two, mental consciousness [F.314.b] and the perfections, are without duality and cannot be divided into two. It is because visually compounded sensory contact is empty of visually compounded sensory contact. If you ask why, it is because these two, visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because aurally compounded sensory contact is empty of aurally compounded sensory contact. If you ask why, it is because these two, aurally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because nasally compounded sensory contact is empty of nasally compounded sensory contact. If you ask why, it is because these two, nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because lingually compounded sensory contact is empty of lingually compounded sensory contact. If you ask why, it is because these two, lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because corporeally compounded sensory contact is empty of corporeally compounded sensory contact. If you ask why, it is because these two, corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because mentally compounded sensory contact is empty of mentally compounded sensory contact. If you ask why, it is because these two, mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by visually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by aurally compounded sensory contact and the perfections, are without duality [F.315.a] and cannot be divided into two. It is because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by nasally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact. If you ask why, it is because these two, feelings conditioned by lingually compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by corporeally compounded sensory contact and the perfections, are without duality and cannot be divided into two. It is because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact. If you ask why, it is because these two, feelings conditioned by mentally compounded sensory contact and the perfections, are without duality and cannot be divided into two.
21.15「眼根是眼根的空性。如果你問為什麼，是因為這兩者——眼根和波羅蜜多——無二且不可分為二。耳根是耳根的空性。如果你問為什麼，是因為這兩者——耳根和波羅蜜多——無二且不可分為二。鼻根是鼻根的空性。如果你問為什麼，是因為這兩者——鼻根和波羅蜜多——無二且不可分為二。舌根是舌根的空性。如果你問為什麼，是因為這兩者——舌根和波羅蜜多——無二且不可分為二。身根是身根的空性。如果你問為什麼，是因為這兩者——身根和波羅蜜多——無二且不可分為二。意根是意根的空性。如果你問為什麼，是因為這兩者——意根和波羅蜜多——無二且不可分為二。色境是色境的空性。如果你問為什麼，是因為這兩者——色境和波羅蜜多——無二且不可分為二。聲境是聲境的空性。如果你問為什麼，是因為這兩者——聲境和波羅蜜多——無二且不可分為二。香境是香境的空性。如果你問為什麼，是因為這兩者——香境和波羅蜜多——無二且不可分為二。味境是味境的空性。如果你問為什麼，是因為這兩者——味境和波羅蜜多——無二且不可分為二。觸境是觸境的空性。如果你問為什麼，是因為這兩者——觸境和波羅蜜多——無二且不可分為二。法境是法境的空性。如果你問為什麼，是因為這兩者——法境和波羅蜜多——無二且不可分為二。眼識是眼識的空性。如果你問為什麼，是因為這兩者——眼識和波羅蜜多——無二且不可分為二。耳識是耳識的空性。如果你問為什麼，是因為這兩者——耳識和波羅蜜多——無二且不可分為二。鼻識是鼻識的空性。如果你問為什麼，是因為這兩者——鼻識和波羅蜜多——無二且不可分為二。舌識是舌識的空性。如果你問為什麼，是因為這兩者——舌識和波羅蜜多——無二且不可分為二。身識是身識的空性。如果你問為什麼，是因為這兩者——身識和波羅蜜多——無二且不可分為二。意識是意識的空性。如果你問為什麼，是因為這兩者——意識和波羅蜜多——無二且不可分為二。眼觸是眼觸的空性。如果你問為什麼，是因為這兩者——眼觸和波羅蜜多——無二且不可分為二。耳觸是耳觸的空性。如果你問為什麼，是因為這兩者——耳觸和波羅蜜多——無二且不可分為二。鼻觸是鼻觸的空性。如果你問為什麼，是因為這兩者——鼻觸和波羅蜜多——無二且不可分為二。舌觸是舌觸的空性。如果你問為什麼，是因為這兩者——舌觸和波羅蜜多——無二且不可分為二。身觸是身觸的空性。如果你問為什麼，是因為這兩者——身觸和波羅蜜多——無二且不可分為二。意觸是意觸的空性。如果你問為什麼，是因為這兩者——意觸和波羅蜜多——無二且不可分為二。眼觸所生受是眼觸所生受的空性。如果你問為什麼，是因為這兩者——眼觸所生受和波羅蜜多——無二且不可分為二。耳觸所生受是耳觸所生受的空性。如果你問為什麼，是因為這兩者——耳觸所生受和波羅蜜多——無二且不可分為二。鼻觸所生受是鼻觸所生受的空性。如果你問為什麼，是因為這兩者——鼻觸所生受和波羅蜜多——無二且不可分為二。舌觸所生受是舌觸所生受的空性。如果你問為什麼，是因為這兩者——舌觸所生受和波羅蜜多——無二且不可分為二。身觸所生受是身觸所生受的空性。如果你問為什麼，是因為這兩者——身觸所生受和波羅蜜多——無二且不可分為二。意觸所生受是意觸所生受的空性。如果你問為什麼，是因為這兩者——意觸所生受和波羅蜜多——無二且不可分為二。」
21.16“It is because the earth element is empty of the earth element. If you ask why, it is because these two, the earth element and the perfections, are without duality and cannot be divided into two. It is because the water element is empty of the water element. If you ask why, it is because these two, the water element and the perfections, are without duality and cannot be divided into two. It is because the fire element is empty of the fire element. If you ask why, it is because these two, the fire element and the perfections, are without duality and cannot be divided into two. It is because the wind element is empty of the wind element. If you ask why, it is because these two, the wind element and the perfections, are without duality and cannot be divided into two. [F.315.b] It is because the space element is empty of the space element. If you ask why, it is because these two, the space element and the perfections, are without duality and cannot be divided into two. It is because the consciousness element is empty of the consciousness element. If you ask why, it is because these two, the consciousness element and the perfections, are without duality and cannot be divided into two.
21.16「色界是色界的空性。如果你問為什麼，那是因為色界和波羅蜜多這兩者無二且不可分為二。水界是水界的空性。如果你問為什麼，那是因為水界和波羅蜜多這兩者無二且不可分為二。火界是火界的空性。如果你問為什麼，那是因為火界和波羅蜜多這兩者無二且不可分為二。風界是風界的空性。如果你問為什麼，那是因為風界和波羅蜜多這兩者無二且不可分為二。空界是空界的空性。如果你問為什麼，那是因為空界和波羅蜜多這兩者無二且不可分為二。識界是識界的空性。如果你問為什麼，那是因為識界和波羅蜜多這兩者無二且不可分為二。」
21.17“It is because ignorance is empty of ignorance. If you ask why, it is because these two, ignorance and the perfections, are without duality and cannot be divided into two. It is because formative predispositions are empty of formative predispositions. If you ask why, it is because these two, formative predispositions and the perfections, are without duality and cannot be divided into two. It is because consciousness is empty of consciousness. If you ask why, it is because these two, consciousness and the perfections, are without duality and cannot be divided into two. It is because name and form are empty of name and form. If you ask why, it is because these two, name and form and the perfections, are without duality and cannot be divided into two. It is because the six sense fields are empty of the six sense fields. If you ask why, it is because these two, the six sense fields and the perfections, are without duality and cannot be divided into two. It is because sensory contact is empty of sensory contact. If you ask why, it is because these two, sensory contact and the perfections, are without duality and cannot be divided into two. It is because sensation is empty of sensation. If you ask why, it is because these two, sensation and the perfections, are without duality and cannot be divided into two. It is because craving is empty of craving. If you ask why, it is because these two, craving and the perfections, are without duality and cannot be divided into two. It is because grasping is empty of grasping. [F.316.a] If you ask why, it is because these two, grasping and the perfections, are without duality and cannot be divided into two. It is because the rebirth process is empty of the rebirth process. If you ask why, it is because these two, the rebirth process and the perfections, are without duality and cannot be divided into two. It is because birth is empty of birth . If you ask why, it is because these two, birth and the perfections, are without duality and cannot be divided into two. It is because aging and death are empty of aging and death. If you ask why, it is because these two, aging and death and the perfections, are without duality and cannot be divided into two.
21.17「阿難，色空於色，何以故？此二色與波羅蜜多無二，不可分二。受空於受，何以故？此二受與波羅蜜多無二，不可分二。想空於想，何以故？此二想與波羅蜜多無二，不可分二。行空於行，何以故？此二行與波羅蜜多無二，不可分二。識空於識，何以故？此二識與波羅蜜多無二，不可分二。
21.18“It is because the perfection of generosity is empty of the perfection of generosity. If you ask why, it is because these two, the perfection of generosity and the perfections, are without duality and cannot be divided into two. It is because the perfection of ethical discipline is empty of the perfection of ethical discipline. If you ask why, it is because these two, the perfection of ethical discipline and the perfections, are without duality and cannot be divided into two. It is because the perfection of tolerance is empty of the perfection of tolerance. If you ask why, it is because these two, the perfection of tolerance and the perfections, are without duality and cannot be divided into two. It is because the perfection of perseverance is empty of the perfection of perseverance. If you ask why, it is because these two, the perfection of perseverance and the perfections, are without duality and cannot be divided into two. It is because the perfection of meditative concentration is empty of the perfection of meditative concentration. If you ask why, it is because these two, the perfection of meditative concentration and the perfections, are without duality and cannot be divided into two. It is because the perfection of wisdom [F.316.b] is empty of the perfection of wisdom. If you ask why, it is because these two, the perfection of wisdom and the perfections, are without duality and cannot be divided into two.
21.18「布施波羅蜜多自身為空，這是因為布施波羅蜜多與波羅蜜多這兩者無二無別，不可分二。持戒波羅蜜多自身為空，這是因為持戒波羅蜜多與波羅蜜多這兩者無二無別，不可分二。忍辱波羅蜜多自身為空，這是因為忍辱波羅蜜多與波羅蜜多這兩者無二無別，不可分二。精進波羅蜜多自身為空，這是因為精進波羅蜜多與波羅蜜多這兩者無二無別，不可分二。禪定波羅蜜多自身為空，這是因為禪定波羅蜜多與波羅蜜多這兩者無二無別，不可分二。般若波羅蜜多自身為空，這是因為般若波羅蜜多與波羅蜜多這兩者無二無別，不可分二。」
21.19“It is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena. If you ask why, it is because these two, the emptiness of internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external phenomena is empty of the emptiness of external phenomena. If you ask why, it is because these two, the emptiness of external phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena. If you ask why, it is because these two, the emptiness of external and internal phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of emptiness is empty of the emptiness of emptiness. If you ask why, it is because these two, the emptiness of emptiness and the perfections, are without duality and cannot be divided into two. It is because the emptiness of great extent is empty of the emptiness of great extent. If you ask why, it is because these two, the emptiness of great extent and the perfections, are without duality and cannot be divided into two. It is because the emptiness of ultimate reality is empty of the emptiness of ultimate reality. If you ask why, it is because these two, the emptiness of ultimate reality and the perfections, are without duality and cannot be divided into two. It is because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena. If you ask why, it is because these two, the emptiness of conditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena. If you ask why, it is because these two, the emptiness of unconditioned phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of the unlimited [F.317.a] is empty of the emptiness of the unlimited. If you ask why, it is because these two, the emptiness of the unlimited and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end. If you ask why, it is because these two, the emptiness of that which has neither beginning nor end and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonexclusion is empty of the emptiness of nonexclusion. If you ask why, it is because these two, the emptiness of nonexclusion and the perfections, are without duality and cannot be divided into two. It is because the emptiness of inherent nature is empty of the emptiness of inherent nature. If you ask why, it is because these two, the emptiness of inherent nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of all phenomena is empty of the emptiness of all phenomena. If you ask why, it is because these two, the emptiness of all phenomena and the perfections, are without duality and cannot be divided into two. It is because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics. If you ask why, it is because these two, the emptiness of intrinsic defining characteristics and the perfections, are without duality and cannot be divided into two. It is because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended. If you ask why, it is because these two, the emptiness of that which cannot be apprehended and the perfections, are without duality and cannot be divided into two. It is because the emptiness of nonentities is empty of the emptiness of nonentities. If you ask why, it is because these two, the emptiness of nonentities and the perfections, are without duality and cannot be divided into two. It is because the emptiness of essential nature is empty of the emptiness of essential nature. If you ask why, [F.317.b] it is because these two, the emptiness of essential nature and the perfections, are without duality and cannot be divided into two. It is because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities. If you ask why, it is because these two, the emptiness of an essential nature of nonentities and the perfections, are without duality and cannot be divided into two.
21.19"之所以內空空於內空，是因為內空與波羅蜜多這兩者無二、不可分別。之所以外空空於外空，是因為外空與波羅蜜多這兩者無二、不可分別。之所以內外空空於內外空，是因為內外空與波羅蜜多這兩者無二、不可分別。之所以空空空於空空，是因為空空與波羅蜜多這兩者無二、不可分別。之所以大空空於大空，是因為大空與波羅蜜多這兩者無二、不可分別。之所以勝義空空於勝義空，是因為勝義空與波羅蜜多這兩者無二、不可分別。之所以有為空空於有為空，是因為有為空與波羅蜜多這兩者無二、不可分別。之所以無為空空於無為空，是因為無為空與波羅蜜多這兩者無二、不可分別。之所以無邊空空於無邊空，是因為無邊空與波羅蜜多這兩者無二、不可分別。之所以無始無終空空於無始無終空，是因為無始無終空與波羅蜜多這兩者無二、不可分別。之所以無遮空空於無遮空，是因為無遮空與波羅蜜多這兩者無二、不可分別。之所以自性空空於自性空，是因為自性空與波羅蜜多這兩者無二、不可分別。之所以一切法空空於一切法空，是因為一切法空與波羅蜜多這兩者無二、不可分別。之所以自相空空於自相空，是因為自相空與波羅蜜多這兩者無二、不可分別。之所以無取空空於無取空，是因為無取空與波羅蜜多這兩者無二、不可分別。之所以非有空空於非有空，是因為非有空與波羅蜜多這兩者無二、不可分別。之所以本質空空於本質空，是因為本質空與波羅蜜多這兩者無二、不可分別。之所以無實空空於無實空，是因為無實空與波羅蜜多這兩者無二、不可分別。"
21.20“It is because the applications of mindfulness are empty of the applications of mindfulness. If you ask why, it is because these two, the applications of mindfulness and the perfections, are without duality and cannot be divided into two. It is because the correct exertions are empty of the correct exertions. If you ask why, it is because these two, the correct exertions and the perfections, are without duality and cannot be divided into two. It is because the supports for miraculous ability are empty of the supports for miraculous ability. If you ask why, it is because these two, the supports for miraculous ability and the perfections, are without duality and cannot be divided into two. It is because the faculties are empty of the faculties . If you ask why, it is because these two, the faculties and the perfections, are without duality and cannot be divided into two. It is because the powers are empty of the powers. If you ask why, it is because these two, the powers and the perfections, are without duality and cannot be divided into two. It is because the branches of enlightenment are empty of the branches of enlightenment. If you ask why, it is because these two, the branches of enlightenment and the perfections, are without duality and cannot be divided into two. It is because the path is empty of the path. If you ask why, it is because these two, the path and the perfections, are without duality and cannot be divided into two.
21.20「念處空於念處。若問其故，以此二者念處與波羅蜜多無二無分別故。正勤空於正勤。若問其故，以此二者正勤與波羅蜜多無二無分別故。神足空於神足。若問其故，以此二者神足與波羅蜜多無二無分別故。根空於根。若問其故，以此二者根與波羅蜜多無二無分別故。力空於力。若問其故，以此二者力與波羅蜜多無二無分別故。覺支空於覺支。若問其故，以此二者覺支與波羅蜜多無二無分別故。道空於道。若問其故，以此二者道與波羅蜜多無二無分別故。」
21.21It is because the truths of the noble ones [F.318.a] are empty of the truths of the noble ones. If you ask why, it is because these two, the truths of the noble ones and the perfections, are without duality and cannot be divided into two. It is because the meditative concentrations are empty of the meditative concentrations. If you ask why, it is because these two, the meditative concentrations and the perfections, are without duality and cannot be divided into two. It is because the immeasurable attitudes are empty of the immeasurable attitudes. If you ask why, it is because these two, the immeasurable attitudes and the perfections, are without duality and cannot be divided into two. It is because the formless absorptions are empty of the formless absorptions. If you ask why, it is because these two, the formless absorptions and the perfections, are without duality and cannot be divided into two. It is because the liberations are empty of the liberations. If you ask why, it is because these two, the liberations and the perfections, are without duality and cannot be divided into two. It is because the serial steps of meditative absorption are empty of the serial steps of meditative absorption. If you ask why, it is because these two, the serial steps of meditative absorption and the perfections, are without duality and cannot be divided into two. It is because the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, it is because these two, the emptiness, signlessness, and wishlessness gateways to liberation and the perfections, are without duality and cannot be divided into two. It is because the extrasensory powers [F.318.b] are empty of the extrasensory powers. If you ask why, it is because these two, the extrasensory powers and the perfections, are without duality and cannot be divided into two. It is because the meditative stabilities are empty of the meditative stabilities. If you ask why, it is because these two, the meditative stabilities and the perfections, are without duality and cannot be divided into two. It is because the dhāraṇī gateways are empty of the dhāraṇī gateways. If you ask why, it is because these two, the dhāraṇī gateways and the perfections, are without duality and cannot be divided into two.
21.21「聖諦之所以空於聖諦，若問為何，此二者即聖諦與波羅蜜多無二性，不可分為二相。禪定之所以空於禪定，若問為何，此二者即禪定與波羅蜜多無二性，不可分為二相。四無量心之所以空於四無量心，若問為何，此二者即四無量心與波羅蜜多無二性，不可分為二相。無色定之所以空於無色定，若問為何，此二者即無色定與波羅蜜多無二性，不可分為二相。解脫之所以空於解脫，若問為何，此二者即解脫與波羅蜜多無二性，不可分為二相。定次第之所以空於定次第，若問為何，此二者即定次第與波羅蜜多無二性，不可分為二相。空無相無願解脫門之所以空於空無相無願解脫門，若問為何，此二者即空無相無願解脫門與波羅蜜多無二性，不可分為二相。神通之所以空於神通，若問為何，此二者即神通與波羅蜜多無二性，不可分為二相。三摩地之所以空於三摩地，若問為何，此二者即三摩地與波羅蜜多無二性，不可分為二相。陀羅尼門之所以空於陀羅尼門，若問為何，此二者即陀羅尼門與波羅蜜多無二性，不可分為二相。」
21.22“It is because the powers of the tathāgatas are empty of the powers of the tathāgatas. If you ask why, it is because these two, the powers of the tathāgatas and the perfections, are without duality and cannot be divided into two. It is because the fearlessnesses are empty of the fearlessnesses. If you ask why, it is because these two, the fearlessnesses and the perfections, are without duality and cannot be divided into two. It is because the kinds of exact knowledge are empty of the kinds of exact knowledge. If you ask why, it is because these two, the kinds of exact knowledge and the perfections, are without duality and cannot be divided into two. It is because great compassion is empty of great compassion. If you ask why, it is because these two, great compassion and the perfections, are without duality and cannot be divided into two. It is because the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. If you ask why, it is because these two, the distinct qualities of the buddhas and the perfections, are without duality and cannot be divided into two.
21.22「如來力因為如來力本身是空的。你問為什麼呢？因為如來力和波羅蜜多這兩者是無二的，不可分為二。無畏因為無畏本身是空的。你問為什麼呢？因為無畏和波羅蜜多這兩者是無二的，不可分為二。無所畏法因為無所畏法本身是空的。你問為什麼呢？因為無所畏法和波羅蜜多這兩者是無二的，不可分為二。大悲因為大悲本身是空的。你問為什麼呢？因為大悲和波羅蜜多這兩者是無二的，不可分為二。佛不共法因為佛不共法本身是空的。你問為什麼呢？因為佛不共法和波羅蜜多這兩者是無二的，不可分為二。」
21.23“It is because the fruit of having entered the stream is empty of the fruit of having entered the stream. If you ask why, [F.319.a] it is because these two, the fruit of having entered the stream and the perfections, are without duality and cannot be divided into two. It is because the fruit of once-returner is empty of the fruit of once-returner. If you ask why, it is because these two, the fruit of once-returner and the perfections, are without duality and cannot be divided into two. It is because the fruit of non-returner is empty of the fruit of non-returner. If you ask why, it is because these two, the fruit of non-returner and the perfections, are without duality and cannot be divided into two. It is because arhatship is empty of arhatship. If you ask why, it is because these two, arhatship and the perfections, are without duality and cannot be divided into two. It is because individual enlightenment is empty of individual enlightenment. If you ask why, it is because these two, individual enlightenment and the perfections, are without duality and cannot be divided into two. It is because the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path. If you ask why, it is because these two, the knowledge of the aspects of the path and the perfections, are without duality and cannot be divided into two. It is because unsurpassed, perfect, complete enlightenment is empty of unsurpassed, perfect, complete enlightenment. If you ask why, it is because these two, unsurpassed, perfect, complete enlightenment and the perfections, are without duality and cannot be divided into two.
21.23「入流果之所以空於入流果，乃因入流果與波羅蜜多此二者無二無別。一來果之所以空於一來果，乃因一來果與波羅蜜多此二者無二無別。不還果之所以空於不還果，乃因不還果與波羅蜜多此二者無二無別。阿羅漢果之所以空於阿羅漢果，乃因阿羅漢果與波羅蜜多此二者無二無別。獨覺之所以空於獨覺，乃因獨覺與波羅蜜多此二者無二無別。道相智之所以空於道相智，乃因道相智與波羅蜜多此二者無二無別。無上正等正覺之所以空於無上正等正覺，乃因無上正等正覺與波羅蜜多此二者無二無別。」
21.24“So it is, Ānanda, that just the perfection of wisdom has precedence over those five perfections, just the perfection of wisdom has precedence over all the emptinesses, just the perfection of wisdom has precedence over the thirty-seven factors conducive to enlightenment, [F.319.b] just the perfection of wisdom has precedence over the four truths of the noble ones, just the perfection of wisdom has precedence over the four meditative concentrations, just the perfection of wisdom has precedence over the four immeasurable attitudes, just the perfection of wisdom has precedence over the four formless absorptions, just the perfection of wisdom has precedence over the eight liberations, just the perfection of wisdom has precedence over the nine serial steps of meditative absorption, just the perfection of wisdom has precedence over the emptiness, signlessness, and wishlessness gateways to liberation, just the perfection of wisdom has precedence over the extrasensory powers, just the perfection of wisdom has precedence over all the meditative stabilities, just the perfection of wisdom has precedence over all the dhāraṇī gateways, just the perfection of wisdom has precedence over the ten powers of the tathāgatas, just the perfection of wisdom has precedence over the four fearlessnesses, just the perfection of wisdom has precedence over the four kinds of exact knowledge, just the perfection of wisdom has precedence over the eighteen distinct qualities of the buddhas, just the perfection of wisdom has precedence over knowledge of all the dharmas, just the perfection of wisdom has precedence over the knowledge of the aspects of the path, and just the perfection of wisdom [F.320.a] has precedence over all-aspect omniscience.
21.24「阿難，正是般若波羅蜜多超越那五波羅蜜多，正是般若波羅蜜多超越一切空性，正是般若波羅蜜多超越三十七菩提分法，正是般若波羅蜜多超越四聖諦，正是般若波羅蜜多超越四禪，正是般若波羅蜜多超越四無量心，正是般若波羅蜜多超越四無色定，正是般若波羅蜜多超越八解脫，正是般若波羅蜜多超越九次第定，正是般若波羅蜜多超越空無相無願解脫門，正是般若波羅蜜多超越神通，正是般若波羅蜜多超越一切三摩地，正是般若波羅蜜多超越一切陀羅尼門，正是般若波羅蜜多超越如來十力，正是般若波羅蜜多超越四無所畏，正是般若波羅蜜多超越四一切種智，正是般若波羅蜜多超越十八不共法，正是般若波羅蜜多超越一切智，正是般若波羅蜜多超越道相智，正是般若波羅蜜多超越一切相智。」
21.25“Ānanda, to illustrate, seeds sown on the great earth, having met with the collection of causes and conditions, flourish. The great earth is their foundation. Based on the great earth the seeds will grow. Similarly, based on the perfection of wisdom the five perfections flourish; the emptiness of internal phenomena flourishes, the emptiness of external phenomena flourishes, the emptiness of external and internal phenomena flourishes, the emptiness of emptiness flourishes, the emptiness of great extent flourishes, the emptiness of ultimate reality flourishes, the emptiness of conditioned phenomena flourishes, the emptiness of unconditioned phenomena flourishes, the emptiness of the unlimited flourishes, the emptiness of that which has neither beginning nor end flourishes, the emptiness of nonexclusion flourishes, the emptiness of inherent nature flourishes, the emptiness of all phenomena flourishes, the emptiness of intrinsic defining characteristics flourishes, the emptiness of that which cannot be apprehended flourishes, the emptiness of nonentities flourishes, the emptiness of essential nature flourishes, and the emptiness of an essential nature of nonentities flourishes; the applications of mindfulness flourish, the correct exertions flourish, the supports for miraculous ability flourish, the faculties flourish, the powers flourish, the branches of enlightenment flourish, and the noble eightfold path flourishes; the truths of the noble ones flourish, [F.320.b] the meditative concentrations flourish, the immeasurable attitudes flourish, the formless absorptions flourish, the eight liberations flourish, the serial steps of meditative absorption flourish, the emptiness, signlessness, and wishlessness gateways to liberation flourish, the extrasensory powers flourish, the meditative stabilities flourish, and the dhāraṇī gateways flourish; the ten powers of the tathāgatas flourish, the four fearlessnesses flourish, the four kinds of exact knowledge flourish, great compassion flourishes, and the eighteen distinct qualities of the buddhas flourish; and knowledge of all the dharmas flourishes, the knowledge of the aspects of the path flourishes, and all-aspect omniscience flourishes.
21.25「阿難，比如說，撒在大地上的種子，遇到因緣和合的條件，就會生長繁茂。大地是它們的依靠。依靠大地，種子才能生長。同樣地，依靠般若波羅蜜多，五波羅蜜多就會繁茂；內空繁茂、外空繁茂、內外空繁茂、空空繁茂、大空繁茂、勝義空繁茂、有為空繁茂、無為空繁茂、無邊空繁茂、無始空繁茂、無遮空繁茂、自性空繁茂、一切法空繁茂、自相空繁茂、無取捨空繁茂、非有空繁茂、本質空繁茂、無實空繁茂；念處繁茂、正勤繁茂、神足繁茂、根繁茂、力繁茂、覺支繁茂、八正道繁茂；聖諦繁茂、禪定繁茂、四無量心繁茂、無色定繁茂、八解脫繁茂、定次第繁茂、空無相無願解脫門繁茂、神通繁茂、三摩地繁茂、陀羅尼門繁茂；如來十力繁茂、四無所畏繁茂、四無礙解繁茂、大悲繁茂、十八不共法繁茂；以及一切智繁茂、道相智繁茂、一切相智繁茂。」
21.26“Ānanda, with all-aspect omniscience as the basis the five perfections flourish; with all-aspect omniscience as the basis all the emptinesses flourish; with all-aspect omniscience as the basis the four applications of mindfulness flourish, with all-aspect omniscience as the basis the four correct exertions flourish, with all-aspect omniscience as the basis the four supports for miraculous ability flourish, with all-aspect omniscience as the basis the five faculties flourish, with all-aspect omniscience as the basis [F.321.a] the five powers flourish, with all-aspect omniscience as the basis the seven branches of enlightenment flourish, and with all-aspect omniscience as the basis the noble eightfold path flourishes; with all-aspect omniscience as the basis the four truths of the noble ones flourish, with all-aspect omniscience as the basis the four meditative concentrations flourish, with all-aspect omniscience as the basis the four immeasurable attitudes flourish, with all-aspect omniscience as the basis the four formless absorptions flourish, with all-aspect omniscience as the basis the eight liberations flourish, with all-aspect omniscience as the basis the nine serial steps of meditative absorption flourish, with all-aspect omniscience as the basis the emptiness, signlessness, and wishlessness gateways to liberation flourish, with all-aspect omniscience as the basis the extrasensory powers flourish, with all-aspect omniscience as the basis the meditative stabilities flourish, and with all-aspect omniscience as the basis the dhāraṇī gateways flourish; with all-aspect omniscience as the basis the ten powers of the tathāgatas flourish, with all-aspect omniscience as the basis the four fearlessnesses flourish, with all-aspect omniscience as the basis the four kinds of exact knowledge flourish, with all-aspect omniscience as the basis [F.321.b] great compassion flourishes, and with all-aspect omniscience as the basis the eighteen distinct qualities of the buddhas flourish; and with all-aspect omniscience as the basis knowledge of all the dharmas flourishes, with all-aspect omniscience as the basis the knowledge of the aspects of the path flourishes, and with all-aspect omniscience as the basis all-aspect omniscience flourishes.
21.26「阿難，以一切相智為所依，五波羅蜜多興盛；以一切相智為所依，一切空性興盛；以一切相智為所依，四念住興盛，以一切相智為所依，四正勤興盛，以一切相智為所依，四神足興盛，以一切相智為所依，五根興盛，以一切相智為所依，五力興盛，以一切相智為所依，七覺支興盛，以一切相智為所依，八正道興盛；以一切相智為所依，四聖諦興盛，以一切相智為所依，四禪興盛，以一切相智為所依，四無量心興盛，以一切相智為所依，四無色定興盛，以一切相智為所依，八解脫興盛，以一切相智為所依，九次第定興盛，以一切相智為所依，空無相無願解脫門興盛，以一切相智為所依，神通興盛，以一切相智為所依，三摩地興盛，以一切相智為所依，陀羅尼門興盛；以一切相智為所依，如來十力興盛，以一切相智為所依，四無所畏興盛，以一切相智為所依，四無礙解興盛，以一切相智為所依，大悲興盛，以一切相智為所依，佛十八不共法興盛；以一切相智為所依，一切智興盛，以一切相智為所依，道相智興盛，以一切相智為所依，一切相智興盛。」
21.27“Ānanda, the perfection of wisdom consummates the five perfections; consummates all the emptinesses; consummates the four applications of mindfulness, consummates the four correct exertions, consummates the four supports for miraculous ability, consummates the five faculties, consummates the five powers, consummates the seven branches of enlightenment, and consummates the noble eightfold path; consummates the four truths of the noble ones, consummates the four meditative concentrations, consummates the four immeasurable attitudes, consummates the four formless absorptions, consummates the eight liberations, consummates the nine serial steps of meditative absorption, consummates the emptiness, signlessness, and wishlessness gateways to liberation, consummates the extrasensory powers, consummates the meditative stabilities, and consummates the dhāraṇī gateways; consummates the ten powers of the tathāgatas, consummates the four fearlessnesses, consummates the four kinds of exact knowledge, [F.322.a] consummates great compassion, and consummates the eighteen distinct qualities of the buddhas; and consummates knowledge of all the dharmas, consummates the knowledge of the aspects of the path, and consummates all-aspect omniscience.”
21.27「阿難，般若波羅蜜多圓滿五波羅蜜多；圓滿一切空性；圓滿四念住，圓滿四正勤，圓滿四神足，圓滿五根，圓滿五力，圓滿七覺支，圓滿八正道；圓滿四聖諦，圓滿四禪，圓滿四無量心，圓滿四無色定，圓滿八解脫，圓滿九次第定，圓滿空無相無願解脫門，圓滿神通，圓滿三摩地，圓滿陀羅尼門；圓滿如來十力，圓滿四無所畏，圓滿四一切種智，圓滿大悲，圓滿佛十八不共法；圓滿一切智，圓滿道種智，圓滿一切相智。」
21.28Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, the tathāgata, arhat, perfectly complete Buddha has not yet proclaimed all the good qualities of the perfection of wisdom that I have heard from the Blessed Lord––those good qualities of sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, as many as there are, and those good qualities, as many as there are, that I, in the presence of the Blessed Lord, have taken up, upheld, recited, mastered, and propagated.
21.28然後帝釋天大天主對世尊說："世尊，如來、阿羅漢、正遍知還沒有宣說般若波羅蜜多的所有善根，這些善根我從世尊那裡聽聞過——那些善男子善女人受持、奉持、讀誦、通達，並正確安住於此般若波羅蜜多的所有善根，以及那些善根，我在世尊前面已經受持、奉持、讀誦、通達並傳揚。"
21.29“Blessed Lord, it is by having taken up, upheld, recited, propagated, and having focused attention correctly on this perfection of wisdom that the path of the ten virtuous actions appears in the world; that the four meditative concentrations appear in the world, the four immeasurable attitudes appear in the world, the four formless absorptions appear in the world, and the five extrasensory powers appear in the world; that the perfection of generosity appears in the world, the perfection of ethical discipline appears in the world, [F.322.b] the perfection of tolerance appears in the world, the perfection of perseverance appears in the world, the perfection of meditative concentration appears in the world, and the perfection of wisdom appears in the world; that the emptiness of internal phenomena appears in the world, the emptiness of external phenomena appears in the world, the emptiness of external and internal phenomena appears in the world, the emptiness of emptiness appears in the world, the emptiness of great extent appears in the world, the emptiness of ultimate reality appears in the world, the emptiness of conditioned phenomena appears in the world, the emptiness of unconditioned phenomena appears in the world, the emptiness of the unlimited appears in the world, the emptiness of that which has neither beginning nor end appears in the world, the emptiness of nonexclusion appears in the world, the emptiness of inherent nature appears in the world, the emptiness of all phenomena appears in the world, the emptiness of intrinsic defining characteristics appears in the world, the emptiness of that which cannot be apprehended appears in the world, the emptiness of nonentities appears in the world, the emptiness of essential nature appears in the world, and the emptiness of an essential nature of nonentities appears in the world; that the four applications of mindfulness appear in the world, the four correct exertions appear in the world, the four supports for miraculous ability appear in the world, the five faculties appear in the world, the five powers appear in [F.323.a] the world, the seven branches of enlightenment appear in the world, and the noble eightfold path appears in the world; and that the truths of the noble ones appear in the world, the eight liberations appear in the world, the nine serial steps of meditative absorption appear in the world, the emptiness, signlessness, and wishlessness gateways to liberation appear in the world, the meditative stabilities appear in the world, the dhāraṇī gateways appear in the world, the powers of the tathāgatas appear in the world, the four fearlessnesses appear in the world, the four kinds of exact knowledge appear in the world, great compassion appears in the world, and the eighteen distinct qualities of the buddhas appear in the world.
21.29「世尊，由於受持、奉持、讀誦、傳播此般若波羅蜜多，並正確專注於此，世間出現十善業道；世間出現四禪、四無量心、四無色定和五神通；世間出現布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；世間出現內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；世間出現四念住、四正勤、四神足、五根、五力、七覺支和八正道；世間出現聖諦、八解脫、九次第定、空無相無願解脫門、禪定、陀羅尼門、如來力、四無所畏、四一切種智、大悲和佛十八不共法。」
21.30“Blessed Lord, it is by having taken up, upheld, recited, and having focused attention correctly on this perfection of wisdom that great and lofty royal families appear in the world, great and lofty priestly families appear in the world, and great and lofty householder families appear in the world; that the gods of the Cāturmahārājika realm appear in the world, the gods of the Trayastriṃśa realm appear in the world, the gods of the Yāma realm appear in the world, the gods of the Tuṣita realm appear in the world, the gods of the Nirmāṇarati realm appear in the world, [F.323.b] and the gods of the Paranirmitavaśavartin realm appear in the world; that the gods of the Brahmakāyika realm appear in the world, the gods of the Brahmapurohita realm appear in the world, the gods of the Brahmapārṣadya realm appear in the world, and the gods of the Mahābrahmā realm appear in the world; that the gods of the Ābha realm appear in the world, the gods of the Parīttābha realm appear in the world, the gods of the Apramāṇābha realm appear in the world, and the gods of the Ābhāsvara realm appear in the world; that the gods of the Śubha realm appear in the world, the gods of the Parīttaśubha realm appear in the world, the gods of the Apramāṇaśubha realm appear in the world, and the gods of the Śubhakṛtsna realm appear in the world; that the gods of the Vṛha realm appear in the world, the gods of the Parīttavṛha realm appear in the world, the gods of the Apramāṇavṛha realm appear in the world, and the gods of the Vṛhatphala realm appear in the world; and that the gods of the Avṛha realm appear in the world, the gods of the Atapa realm appear in the world, the gods of the Sudṛśa realm appear in the world, the gods of the Sudarśana realm appear in the world, and the gods of the Akaniṣṭha realm appear in the world.
21.30「世尊，由於受持、修習、讀誦此般若波羅蜜多，以及正確地將意念集中於此般若波羅蜜多，故有偉大而卓越的王家出現於世間，有偉大而卓越的婆羅門家出現於世間，有偉大而卓越的長者家出現於世間；四大天王天的天神出現於世間，三十三天的天神出現於世間，夜摩天的天神出現於世間，兜率天的天神出現於世間，樂變化天的天神出現於世間，他化自在天的天神出現於世間；梵眾天的天神出現於世間，梵輔天的天神出現於世間，梵迦葉天的天神出現於世間，大梵天的天神出現於世間；光天的天神出現於世間，少光天的天神出現於世間，無量光天的天神出現於世間，淨光天的天神出現於世間；淨天的天神出現於世間，少淨天的天神出現於世間，無量淨天的天神出現於世間，遍淨天的天神出現於世間；廣天的天神出現於世間，少廣天的天神出現於世間，無量廣天的天神出現於世間，廣果天的天神出現於世間；無想天的天神出現於世間，無煩天的天神出現於世間，無熱天的天神出現於世間，善見天的天神出現於世間，阿迦尼吒天的天神出現於世間。」
21.31“Blessed Lord, it is by having taken up, upheld, recited, and having focused attention correctly on this perfection of wisdom that those who have entered the stream appear in the world, once-returners appear in the world, non-returners appear in the world, arhats appear in the world, pratyekabuddhas appear in the world, and bodhisattva great beings appear in the world. Blessed Lord, it is by having taken up, [F.324.a] upheld, recited, and having focused attention correctly on this perfection of wisdom that the tathāgata, arhat, perfectly complete buddhas appear in the world.”
21.31「世尊，由於受持、奉行、讀誦此般若波羅蜜多，並正確專注於其上，預流者出現於世間，一來者出現於世間，不來者出現於世間，阿羅漢出現於世間，獨覺佛出現於世間，以及菩薩摩訶薩出現於世間。世尊，由於受持、奉行、讀誦並正確專注於此般若波羅蜜多，如來、阿羅漢、正遍知的佛陀出現於世間。」
21.32“Kauśika,” said the Blessed One, “I do not speak exhaustively about the good qualities of those sons or daughters of good families who have taken up, upheld, recited, mastered, and focused their attention correctly on this perfection of wisdom. If you ask why, Kauśika, it is because those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of ethical discipline; those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of meditative stability; those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of wisdom; those sons or daughters of good families who will take up, uphold, recite, master, [F.324.b] and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of liberation; and those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, will possess an immeasurable aggregate of knowledge and seeing of liberation.
21.32世尊說：「瞿夷迦，我對那些受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多的善男子善女人的功德，無法詳盡地說明。瞿夷迦，你想知道為什麼嗎？因為那些將受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多，而不離一切相智之心的善男子善女人，將擁有無量的戒蘊；那些將受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多，而不離一切相智之心的善男子善女人，將擁有無量的定蘊；那些將受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多，而不離一切相智之心的善男子善女人，將擁有無量的慧蘊；那些將受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多，而不離一切相智之心的善男子善女人，將擁有無量的解脫蘊；那些將受持、讀誦、領受、精通並正確專注於這部般若波羅蜜多，而不離一切相智之心的善男子善女人，將擁有無量的解脫知見蘊。」
21.33“You should know that those sons or daughters of good families who will take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, without being separated from the mind of all-aspect omniscience, have done the practice for the purpose of becoming a tathāgata.
21.33「你們應當了知，那些善男子善女人，若能受持、守護、讀誦、通達這般若波羅蜜多，並且心念正確地專注於此，不離開一切相智的心，他們所進行的修習是為了成就如來。
21.34“Kauśika, with regard to the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of all the śrāvakas and pratyekabuddhas, and the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of those sons and daughters of good families, Kauśika, the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation of all the śrāvakas and pratyekabuddhas [F.325.a] would come nowhere near even a hundredth part, would come nowhere near even a thousandth part, would come nowhere near even a hundred thousandth part, would come nowhere near even a ten millionth part, would come nowhere near even a hundred ten millionth part, would come nowhere near even a thousand ten millionth part, would come nowhere near even a hundred thousand ten millionth part, would come nowhere near even a hundred thousand ten million billionth part, would come nowhere near to any number, would come nowhere near to any fraction, would come nowhere near to any calculation, would come nowhere near to any example, and would not stand up to any comparison of the aggregate of ethical discipline, the aggregate of meditative stability, the aggregate of wisdom, the aggregate of liberation, and the aggregate of knowledge and seeing of liberation that they have. If you ask why, it is because the minds of those sons and daughters of good families are liberated from the levels of the śrāvakas and pratyekabuddhas, and yet nothing at all has been fully understood.
21.34「瞿夷迦，關於所有聲聞和獨覺佛的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，以及那些善男子善女人的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，瞿夷迦，所有聲聞和獨覺佛的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊，連百分之一都達不到，連千分之一都達不到，連十萬分之一都達不到，連千萬分之一都達不到，連十億分之一都達不到，連百億分之一都達不到，連千億分之一都達不到，連百萬億分之一都達不到，無法用任何數字衡量，無法用任何分數比較，無法用任何計算方式計算，無法用任何比喻來譬喻，無法與那些善男子善女人所具有的戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊相提並論。為什麼呢？因為那些善男子善女人的心，已經超越了聲聞和獨覺佛的地位，而且沒有任何事物被完全認識。」
21.35“Kauśika, I do speak about the good qualities attained accordingly in this lifetime and in later lives by those sons or daughters of good families who write out, take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and serve, respect, honor, and worship it with many flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.”
21.35「瞿夷迦，那些善男子善女人書寫、受持、讀誦、通達、正念此般若波羅蜜多，並以眾多花、花鬘、香、塗香、粉末、衣服、傘蓋、旌幡、幡旗及各種樂器供養、尊重、恭敬、禮拜它的人，我確實開示他們在今生及來世所相應獲得的殊勝品質。」
21.36Śakra said, “Blessed Lord, I will always guard, protect, and defend without interruption those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom without being separated from the mind of all-aspect omniscience, and who commit this perfection of wisdom to writing [F.325.b] and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments.”
21.36帝釋天說："世尊，我將時時不斷地守護、保護和維護那些領受、受持、讀誦、熟習般若波羅蜜多，並正確專注於此法而不離一切相智之心的善男子善女人。那些將般若波羅蜜多付諸文字，以花、花鬘、香、塗香、粉末、衣服、傘蓋、旌幡、旗幡和各種樂器來禮拜、尊重、恭敬和供養它的善男子善女人，我都將守護、保護和維護。"
21.37“Kauśika,” replied the Blessed One, “when sons or daughters of good families chant this perfection of wisdom by heart, many hundreds of thousands of gods will delightedly arrive to hear the Dharma, and when those sons or daughters of good families are teaching the Dharma endowed with the perfection of wisdom the gods will indeed think that they should reinforce that inspired eloquence, and also when those Dharma teachers get tired of speaking, the gods will think that they should reinforce that inspired eloquence by just that honoring of them.
21.37「瞿夷迦，當善男子善女人背誦此般若波羅蜜多時，許多數百千天神將欣喜地來聽法。當那些善男子善女人講說具足般若波羅蜜多的法時，天神們確實會思考應當增強他們的辯才。而且當那些說法師感到疲倦時，天神們就會思考應當通過對他們的恭敬來增強他們的辯才。」世尊如是答道。
21.38“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will acquire these good qualities in this lifetime as well.
21.38「瞿夷迦，那些善男子善女人受持、維持、讀誦、精通並正確專注於這部般若波羅蜜多的，以及將其著述成文並以花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幢、旌幡和各種樂器來供養、恭敬、尊重和禮拜它的，在此生就將獲得這些善的功德。
21.39“Moreover, Kauśika, when those sons or daughters of good families are teaching the perfection of wisdom to the four assemblies, they will not become discouraged by the thought that someone might seek to censure them and look for an opportunity to inflict harm. If you ask [F.326.a] why, it is because this same perfection of wisdom will guard, protect, and defend those sons or daughters of good families. If you ask why, it is because in this perfection of wisdom all that is mundane and supramundane, contaminated and uncontaminated, common and uncommon, virtuous and nonvirtuous, and conditioned and unconditioned, and the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas, are undifferentiated.
21.39「而且，瞿夷迦，當那些善男子善女人向四眾教授般若波羅蜜多時，他們不會因為想到有人可能尋求譏毀他們並伺機傷害他們而感到沮喪。如果你問為什麼，那是因為這個般若波羅蜜多本身會守護、保護和辯護那些善男子善女人。如果你問為什麼，那是因為在這個般若波羅蜜多中，一切世間和出世間、有漏和無漏、共和不共、善和不善、有為和無為，以及聲聞的功德、獨覺佛的功德、菩薩的功德和佛的功德，都是無差別的。
21.40“If you ask why, it is because this is the treasury of all virtuous phenomena, and since those sons or daughters of good families abide in the emptiness of internal phenomena, abide in the emptiness of external phenomena, abide in the emptiness of external and internal phenomena, abide in the emptiness of emptiness, abide in the emptiness of great extent, abide in the emptiness of ultimate reality, abide in the emptiness of conditioned phenomena, abide in the emptiness of unconditioned phenomena, abide in the emptiness of the unlimited, abide in the emptiness of that which has neither beginning nor end, abide in the emptiness of nonexclusion, abide in the emptiness of inherent nature, abide in the emptiness of all phenomena, abide in the emptiness of intrinsic defining characteristics, abide in the emptiness of that which cannot be apprehended, abide in the emptiness of nonentities, abide in the emptiness of essential nature, and abide in the emptiness of an essential nature of nonentities, in the perfection of wisdom they neither observe [F.326.b] censure nor do they observe one who censures, nor do they observe that which is censured. So, because they have been assisted by the perfection of wisdom, there is no one at all looking for an opportunity to inflict harm on those sons or daughters of good families.
21.40「如果你問為什麼，那是因為這是一切善法的寶藏。這些善男子善女人住於內空，住於外空，住於內外空，住於空空，住於大空，住於勝義空，住於有為空，住於無為空，住於無邊空，住於無始無終空，住於無遮空，住於自性空，住於一切法空，住於自相空，住於無取空，住於非有空，住於本質空，住於無實空。在般若波羅蜜多中，他們既不觀察譭謗，也不觀察譭謗者，也不觀察被譭謗之物。因此，由於他們得到般若波羅蜜多的幫助，完全沒有任何人尋求機會對這些善男子善女人造成傷害。」
21.41“Moreover, Kauśika, 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 become disheartened and will not feel intimidated; they will not be afraid, will not be frightened, and will not become terrified. If you ask why, it is because those sons or daughters of good families do not observe any sort of thing that might become disheartened, feel intimidated, be afraid, be frightened, or become terrified.
21.41"而且，瞿夷迦，那些善男子善女人受持、保持、讀誦、通曉，並正確地將注意力集中在這般若波羅蜜多上的人，將不會感到沮喪，也不會感到受威脅；他們不會害怕，不會受驚，也不會變得恐懼。如果你問為什麼，那是因為那些善男子善女人不觀察任何可能導致沮喪、感到受威脅、害怕、受驚或變得恐懼的事物。"
21.42“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will acquire these good qualities in his lifetime as well.
21.42「瞿夷迦，那些善男子善女人受持、奉持、讀誦、精通般若波羅蜜多，並將其著錄於文字，用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡、旗幟和各種音樂器具供養、尊敬、恭敬、禮拜它的人，將在現生獲得這些善法。」
21.43“Moreover, Kauśika, any son or daughter of good family who takes up, upholds, recites, masters, [F.327.a] and focuses their attention correctly on this perfection of wisdom, and who commits it to writing and honors, venerates, respects, and worships it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, will be greatly valued by their fathers, friends, mothers, kings, ministers, virtuous ascetics, and brahmin priests. They will also be greatly valued, and will be held dear, by the lord buddhas who reside in the world systems of the ten directions, as many as there are, and the bodhisattva great beings, pratyekabuddhas, arhats, non-returners, once-returners, and those who have entered the stream, as many as there are. They will also be greatly valued, and will be held dear, by the world with its gods, demons, and Brahmā deities, with the beings who are its virtuous ascetics and brāhmin priests, and with its gods, humans, and asuras.
21.43「而且，瞿夷迦，任何善男子或善女人，如果他受持、持守、讀誦、掌握並正確專注於這部般若波羅蜜多，並將其書寫下來，用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡、旌旗和各種樂器來恭敬、尊重、尊崇和禮拜它，就會受到他的父親、親友、母親、國王、大臣、持戒修行者和婆羅門僧人們的高度重視。這樣的人也會受到住在十方世界中的諸佛、菩薩摩訶薩、辟支佛、阿羅漢、不來者、一來者和預流者們的高度重視和尊愛，數量之多不可計數。他們也會受到擁有天神、魔界、梵天的世界，以及那些持戒修行者和婆羅門僧人、天神、人類和阿修羅的高度重視和尊愛。」
21.44“They will not be robbed of inspired eloquence, will not be robbed of the perfection of generosity, will not be robbed of the perfection of ethical discipline, will not be robbed of the perfection of tolerance, will not be robbed of the perfection of perseverance, will not be robbed of the perfection of meditative concentration, and will not be robbed of the perfection of wisdom; they will not be robbed of the cultivation of the emptiness of internal phenomena, will not be robbed of the cultivation of the emptiness of external phenomena, will not be robbed of the cultivation of the emptiness of external and internal phenomena, will not be robbed of the cultivation of [F.327.b] the emptiness of emptiness, will not be robbed of the cultivation of the emptiness of great extent, will not be robbed of the cultivation of the emptiness of ultimate reality, will not be robbed of the cultivation of the emptiness of conditioned phenomena, will not be robbed of the cultivation of the emptiness of unconditioned phenomena, will not be robbed of the cultivation of the emptiness of the unlimited, will not be robbed of the cultivation of the emptiness of that which has neither beginning nor end, will not be robbed of the cultivation of the emptiness of nonexclusion, will not be robbed of the cultivation of the emptiness of inherent nature, will not be robbed of the cultivation of the emptiness of all phenomena, will not be robbed of the cultivation of the emptiness of intrinsic defining characteristics, will not be robbed of the cultivation of the emptiness of that which cannot be apprehended, will not be robbed of the cultivation of the emptiness of nonentities, will not be robbed of the cultivation of the emptiness of essential nature, and will not be robbed of the cultivation of the emptiness of an essential nature of nonentities; they will not be robbed of the cultivation of the applications of mindfulness, will not be robbed of the cultivation of the correct exertions, will not be robbed of the cultivation of the supports for miraculous ability, will not be robbed of the cultivation of the faculties , will not be robbed of the cultivation of the powers, will not be robbed of the cultivation of the branches of enlightenment, and will not be robbed of the cultivation of the noble eightfold path; they will not be robbed of the cultivation of the four truths of the noble ones, will not be robbed of the cultivation of the four meditative concentrations, will not be robbed of the cultivation of the four immeasurable attitudes, will not be robbed of the cultivation of the [F.328.a] four formless absorptions, will not be robbed of the cultivation of the eight liberations, will not be robbed of the cultivation of the nine serial steps of meditative absorption, will not be robbed of the cultivation of the emptiness, signlessness, and wishlessness gateways to liberation, will not be robbed of the cultivation of the extrasensory powers, will not be robbed of the cultivation of the meditative stabilities, will not be robbed of the cultivation of the dhāraṇī gateways, will not be robbed of the cultivation of the ten powers of the tathāgatas, will not be robbed of the cultivation of the four fearlessnesses, will not be robbed of the cultivation of the four kinds of exact knowledge, will not be robbed of the cultivation of great compassion, and will not be robbed of the cultivation of the eighteen distinct qualities of the buddhas; and they will not be robbed of the cultivation of the requirement to bring beings to maturation, will not be robbed of the cultivation of the requirement to refine a buddhafield, and will not be robbed of the cultivation of all-aspect omniscience. They will have the power to give a response to the arguments that have been raised by others, as many as there are, in accordance with the Dharma.
21.44「他們不會喪失辯才，不會喪失布施波羅蜜多，不會喪失持戒波羅蜜多，不會喪失忍辱波羅蜜多，不會喪失精進波羅蜜多，不會喪失禪定波羅蜜多，也不會喪失般若波羅蜜多；他們不會喪失內空的修習，不會喪失外空的修習，不會喪失內外空的修習，不會喪失空空的修習，不會喪失大空的修習，不會喪失勝義空的修習，不會喪失有為空的修習，不會喪失無為空的修習，不會喪失無邊空的修習，不會喪失無始空的修習，不會喪失無遮空的修習，不會喪失自性空的修習，不會喪失一切法空的修習，不會喪失自相空的修習，不會喪失無取捨空的修習，不會喪失非有空的修習，不會喪失本質空的修習，也不會喪失無實空的修習；他們不會喪失念處的修習，不會喪失正勤的修習，不會喪失神足的修習，不會喪失根的修習，不會喪失力的修習，不會喪失覺支的修習，也不會喪失八正道的修習；他們不會喪失四聖諦的修習，不會喪失四禪的修習，不會喪失四無量心的修習，不會喪失四無色定的修習，不會喪失八解脫的修習，不會喪失九次第定的修習，不會喪失空無相無願解脫門的修習，不會喪失神通的修習，不會喪失三摩地的修習，不會喪失陀羅尼門的修習，不會喪失如來十力的修習，不會喪失四無所畏的修習，不會喪失四無礙解的修習，不會喪失大悲的修習，也不會喪失十八不共法的修習；他們不會喪失令眾生成熟的修習，不會喪失莊嚴佛土的修習，也不會喪失一切相智的修習。他們將具有能力回應他人提出的各種論證，都能依據法而為之。」
21.45“Kauśika, those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom without being separated from the mind of all-aspect omniscience, and who commit it to writing and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, [F.328.b] victory banners, flags, and various musical instruments, will acquire these good qualities in his lifetime as well. [B24]
21.45「瞿夷迦，那些善男子或善女人受持、抽取、讀誦、掌握此般若波羅蜜多，不與一切相智的心相分離而正確地將注意力集中在此法上，並將其寫成書籍，以花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幢、旌幡和各種樂器供養、尊重、恭敬和禮拜它，也將在他們的一生中獲得這些善法。
21.46“Moreover, Kauśika, the gods of the Cāturmahārājika realm in the great billionfold world system who have set out for unsurpassed, perfect, complete enlightenment, and also the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahmapārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out for unsurpassed, perfect, complete enlightenment think they should come to where those sons or daughters of good families who have committed this perfection of wisdom to writing, made it into a book, and upheld it are, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, again take their leave. The gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm––also think they should come there, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, depart.
21.46「而且瞿夷迦，大千世界中四大天王天的天神，已經發心趨向無上正等正覺者，以及三十三天、夜摩天、兜率天、樂變化天、他化自在天的天神；梵眾天、梵輔天、梵迦葉天、大梵天的天神；光天、少光天、無量光天、淨光天的天神；淨天、少淨天、無量淨天、遍淨天的天神；以及廣天、少廣天、無量廣天、廣果天的天神，已經發心趨向無上正等正覺者，他們認為應當來到那些已經把般若波羅蜜多寫成書卷、製作成典籍並且受持它的善男子善女人所在之處，然後讀誦、受持、通達、禮拜、頂禮般若波羅蜜多，之後才離去。淨居天的天神——無想天、無煩天、無熱天、善見天、阿迦尼吒天——他們也認為應當來到那裡，讀誦、受持、通達、禮拜、頂禮般若波羅蜜多後離去。」
21.47“Moreover, Kauśika, the gods of the Cāturmahārājika realm in the world systems of the ten directions who have set out [F.329.a] for unsurpassed, perfect, complete enlightenment, and also the gods of the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahmapārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out for unsurpassed, perfect, complete enlightenment, and the gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm—and other than them, also many greatly splendid gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas, think they should come there, and, having recited, taken up, mastered, paid homage to, and bowed before this perfection of wisdom, depart.
21.47「而且，瞿夷迦，十方世界中四大天王天的天神已經發心趨向無上正等正覺，同樣地三十三天的天神、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；淨天的天神、少淨天的天神、無量淨天的天神、遍淨天的天神；以及廣天的天神、少廣天的天神、無量廣天的天神、廣果天的天神已經發心趨向無上正等正覺，還有淨居天的天神——無想天的天神、無煩天的天神、無熱天的天神、善見天的天神、阿迦膩吒天的天神——以及除了他們之外，還有許多光耀殊勝的天神、龍、夜叉、乾闥婆、阿修羅、金翅鳥、緊那羅、摩睺羅伽，他們認為應該來到那裡，在受持、讀誦、掌握並頂禮、恭敬這部般若波羅蜜多之後才離開。」
21.48“Kauśika, those sons or daughters of good families should have the following thought: ‘May this generosity be a gift of the Dharma to those gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahmapārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm who have set out [F.329.b] for unsurpassed, perfect, complete enlightenment, as well as the gods of the Śuddhāvāsa realms––the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm—and, other than them, to the greatly splendid gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who have come here in order to recite, uphold, master, pay homage to, and worship this perfection of wisdom.’ Having recited, upheld, mastered, worshiped, paid homage to, and bowed before this perfection of wisdom, they depart.
21.48「瞿夷迦，那些善男子善女人應該這樣想：『願這個布施成為法的禮物，獻給四大天王天、三十三天、夜摩天、兜率天、樂變化天、他化自在天的天神們；梵眾天、梵輔天、梵迦葉天、大梵天的天神們；光天、少光天、無量光天、淨光天的天神們；淨天、少淨天、無量淨天、少淨天的天神們；以及廣天、少廣天、無量廣天、廣果天的天神們，他們都已踏上無上正等正覺的道路。同樣獻給淨居天的天神們──無想天、無煩天、無熱天、善見天、阿迦膩吒天──以及除了他們之外，那些為了受持、讀誦、精通、頂禮和供養這個般若波羅蜜多而來到這裡的眾多威光熾盛的天神、龍、夜叉、乾闥婆、阿修羅、金翅鳥、緊那羅和摩睺羅伽。』他們受持、讀誦、精通、供養、頂禮和禮拜這個般若波羅蜜多之後，就離開了。」
21.49“Kauśika, the gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, the Brahmapārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm; and the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm in the great billionfold world system, and the gods of the Cāturmahārājika realm, the Trayastriṃśa realm, the Yāma realm, the Tuṣita realm, the Nirmāṇarati realm, and the Paranirmitavaśavartin realm; the Brahmakāyika realm, the Brahmapurohita realm, [F.330.a] the Brahmapārṣadya realm, and the Mahābrahmā realm; the Ābha realm, the Parīttābha realm, the Apramāṇābha realm, and the Ābhāsvara realm; the Śubha realm, the Parīttaśubha realm, the Apramāṇaśubha realm, and the Śubhakṛtsna realm; and the Vṛha realm, the Parīttavṛha realm, the Apramāṇavṛha realm, and the Vṛhatphala realm; and the Avṛha realm, the Atapa realm, the Sudṛśa realm, the Sudarśana realm, and the Akaniṣṭha realm in the world systems of the ten directions, will guard, protect, and defend those sons and daughters of good families. Kauśika, unless there is the maturation of a past action, those looking for an opportunity to inflict harm on them will not find an opportunity to inflict harm.
21.49「瞿夷迦，大千世界中四大天王天、三十三天、夜摩天、兜率天、樂變化天、他化自在天；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、少淨天；廣天、少廣天、無量廣天、廣果天；無想天、無煩天、無熱天、善見天、阿迦尼吒天的諸天神，以及十方世界中四大天王天、三十三天、夜摩天、兜率天、樂變化天、他化自在天；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、少淨天；廣天、少廣天、無量廣天、廣果天；無想天、無煩天、無熱天、善見天、阿迦尼吒天的諸天神，都將守護、保護和擁護那些善男子善女人。瞿夷迦，除非是過去業的成熟，那些想要傷害他們的人將找不到傷害他們的機會。」
21.50“Those sons and daughters of good families will, because of this, acquire such good qualities as these in this lifetime as well.
21.50「那些善男子善女人因此將在今生中獲得這樣的善法。
21.51“Kauśika, those gods who have set out for unsurpassed, perfect, complete enlightenment also think they should come to worship this perfection of wisdom and to guard, protect, and defend those sons and daughters of good families. If you ask why, Kauśika, it is because those sons or daughters of good families have set out for unsurpassed, perfect, complete enlightenment, and they remain available for the purpose of protecting all beings, bringing all beings to maturity, and for the benefit and happiness of all beings.”
21.51「瞿夷迦，那些已經發心趨向無上正等正覺的天神們也認為他們應當前來禮拜這般若波羅蜜多，並守護、保護和捍衛那些善男子善女人。瞿夷迦，你問為什麼呢？因為那些善男子善女人已經發心趨向無上正等正覺，他們保持著可以護佑一切眾生、令一切眾生成熟、為一切眾生利樂的狀態。」
21.52Śakra then asked, “Blessed Lord, how will those sons or daughters of good families know, ‘The gods of the Cāturmahārājika realm have arrived here,’ ‘The gods of the Trayastriṃśa realm have arrived here,’ ‘The gods of the Yāma realm have arrived here,’ [F.330.b] ‘The gods of the Tuṣita realm have arrived here,’ ‘The gods of the Nirmāṇarati realm have arrived here,’ and ‘The gods of the Paranirmitavaśavartin realm have arrived here’; ‘The gods of the Brahmakāyika realm have arrived here,’ ‘The gods of the Brahmapurohita realm have arrived here,’ ‘The gods of the Brahmapārṣadya realm have arrived here,’ and ‘The gods of the Mahābrahmā realm have arrived here’; ‘The gods of the Ābha realm have arrived here,’ ‘The gods of the Parīttābha realm have arrived here,’ ‘The gods of the Apramāṇābha realm have arrived here,’ and ‘The gods of the Ābhāsvara realm have arrived here’; ‘The gods of the Śubha realm have arrived here,’ ‘The gods of the Parīttaśubha realm have arrived here,’ ‘The gods of the Apramāṇaśubha realm have arrived here,’ and ‘The gods of the Śubhakṛtsna realm have arrived here’; ‘The gods of the Vṛha realm have arrived here,’ ‘The gods of the Parīttavṛha realm have arrived here,’ ‘The gods of the Apramāṇavṛha realm have arrived here,’ and ‘The gods of the Vṛhatphala realm have arrived here’; and ‘The gods of the Avṛha realm have arrived here,’ ‘The gods of the Atapa realm have arrived here,’ ‘The gods of the Sudṛśa realm have arrived here,’ ‘The gods of the Sudarśana realm have arrived here,’ and ‘The gods of the Akaniṣṭha realm have arrived here,’ from world systems in all the ten directions, to recite, take up, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom?”
21.52帝釋天問道：「世尊，那些善男子善女人怎樣才能知道『四大天王天的天神到來了』、『三十三天的天神到來了』、『夜摩天的天神到來了』、『兜率天的天神到來了』、『樂變化天的天神到來了』、『他化自在天的天神到來了』；『梵眾天的天神到來了』、『梵輔天的天神到來了』、『梵迦葉天的天神到來了』、『大梵天的天神到來了』；『光天的天神到來了』、『少光天的天神到來了』、『無量光天的天神到來了』、『淨光天的天神到來了』；『淨天的天神到來了』、『少淨天的天神到來了』、『無量淨天的天神到來了』、『少淨天的天神到來了』；『廣天的天神到來了』、『少廣天的天神到來了』、『無量廣天的天神到來了』、『廣果天的天神到來了』；『無想天的天神到來了』、『無煩天的天神到來了』、『無熱天的天神到來了』、『善見天的天神到來了』、『阿迦尼吒天的天神到來了』，從十方世界到來，為了受持、攝取、通達、頂禮、頂拜、供養、尊重、恭敬、禮拜這般若波羅蜜多？」
21.53“Kauśika,” [F.331.a] replied the Blessed One, “if those sons or daughters of good families behold a great light where this perfection of wisdom has been placed, those sons or daughters of good families should know with certainty, ‘The gods with the great power of the powerful, great miraculous abilities, great authority, and great splendor have come in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.’ ”
21.53「瞿夷迦，」世尊回答道，「如果那些善男子善女人看到般若波羅蜜多所在之處有大光明，那些善男子善女人應當確定地知道：『具有大力、大神變、大權勢、大光焰的天神已經到來，為了受持、取得、掌握、頂禮、恭敬、供養、尊重、恭敬和禮拜這般若波羅蜜多。』」
21.54“Moreover, Kauśika, if those sons or daughters of good families maintain scrupulous conduct, on account of their scrupulous conduct those gods will, having arrived and having recited, taken up, mastered, served, respected, honored, and worshiped this perfection of wisdom, become utterly overjoyed. The gods whose power is feeble, as many as there are in that place, will be unable to bear the splendor, glory, and majesty of the gods with the great power of the powerful, and they will think that they should depart from that place. The more the gods with the great power of the powerful, great miraculous abilities, great authority, and great splendor think that they should come there, the more those sons or daughters of good families will become those with great conviction.
21.54「而且，瞿夷迦，如果那些善男子善女人守持清淨戒，因為他們的清淨戒，那些天神將會到來，受持、讀誦、通達、供養、尊重、恭敬、禮拜這般若波羅蜜多之後，變得極為歡喜。那些力量微弱的天神，無論在那個地方有多少，都將無法承受具有大力量、大神變、大權勢、大光榮的天神們的光芒、威榮和尊嚴，他們會認為應當離開那個地方。那些具有大力量、大神變、大權勢、大光榮的天神越是認為應當前來，那些善男子善女人就越會成為具有大信心的人。」
21.55“In the vicinity of that place, without having deviated from conducting themselves scrupulously, in order to carry out worship of this perfection of wisdom, those sons or daughters of good families should sprinkle the ground of that area with scented water and adorn the ground of that area in many ways: scattering flowers and perfume, placing censers [F.331.b] wafting incense, and stretching out a canopy of brocade with an attached fringe of silk tassels.
21.55「在那個地方附近，那些善男子善女人應當保持清淨戒行而不懈怠，為了供養這部般若波羅蜜多，應當用香水灑淨那片地面，以多種方式莊嚴裝飾那片地面：散佈鮮花和香料，放置香爐[F.331.b]讓香煙飄散，以及展開帶有絲綢流蘇裝飾的錦緞華蓋。」
21.56“Kauśika, those sons or daughters of good families will not tire, and they will not be exhausted. Those sons or daughters of good families will experience ease of body, lightness of body, and radiance of body, and those sons or daughters of good families will also experience ease of mind, lightness of mind, and radiance of mind.
21.56「瞿夷迦，這些善男子善女人將不會疲倦，也不會衰弱。這些善男子善女人將體驗身體的輕安、身體的輕快和身體的光澤，這些善男子善女人也將體驗心的輕安、心的輕快和心的光澤。
21.57“Therefore, since even when they go to bed at night, with an aspiration for this perfection of wisdom, they have a confident belief, they do not dream dreams of wickedness. While dreaming, in their dreams they will see the body of the tathāgata, arhat, perfectly complete Buddha, excellently adorned with the thirty-two major marks of a great person and embellished with the eighty minor signs, with a golden body, surrounded by the community of monks and with the bodhisattvas spread out in front, teaching the Dharma. They will also hear from the Tathāgata the teaching of the Dharma––of the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; of the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which [F.332.a] cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; of 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; and of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas.
21.57「因此，即使當他們晚上睡覺時，以對般若波羅蜜多的嚮往而具有確信的信念，他們就不會做惡劣的夢。在夢中，他們將看到如來、阿羅漢、正遍知佛的身體，以三十二相莊嚴，以八十種好修飾，具有金色身體，被比丘僧團圍繞，菩薩們排列在前面，正在傳法。他們也將從如來那裡聽到法的教導──布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜；內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、不可得空、非有空、本質空、無實空；念處、正勤、神足、根、力、覺支、八正道；以及聖諦、禪定、四無量心、無色定、八解脫、九次第定、空無相無願解脫門、神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲、佛十八不共法。」
21.58“They will also hear the meaning of that perfection of generosity being differentiated, will hear the meaning of that perfection of ethical discipline being differentiated, will hear the meaning of that perfection of tolerance being differentiated, will hear the meaning of that perfection of perseverance being differentiated, will hear the meaning of that perfection of meditative concentration being differentiated, and will hear the meaning of that perfection of wisdom being differentiated. They will hear the meaning of that emptiness of internal phenomena being differentiated, will hear the meaning of that emptiness of external phenomena being differentiated, will hear the meaning of that [F.332.b] emptiness of external and internal phenomena being differentiated, will hear the meaning of that emptiness of emptiness being differentiated, will hear the meaning of that emptiness of great extent being differentiated, will hear the meaning of that emptiness of ultimate reality being differentiated, will hear the meaning of that emptiness of conditioned phenomena being differentiated, will hear the meaning of that emptiness of unconditioned phenomena being differentiated, will hear the meaning of that emptiness of the unlimited being differentiated, will hear the meaning of that emptiness of that which has neither beginning nor end being differentiated, will hear the meaning of that emptiness of nonexclusion being differentiated, will hear the meaning of that emptiness of inherent nature being differentiated, will hear the meaning of that emptiness of all phenomena being differentiated, will hear the meaning of that emptiness of intrinsic defining characteristics being differentiated, will hear the meaning of that emptiness of that which cannot be apprehended being differentiated, will hear the meaning of that emptiness of nonentities being differentiated, will hear the meaning of that emptiness of essential nature being differentiated, and will hear the meaning of that emptiness of an essential nature of nonentities being differentiated. They will hear the meaning of those four applications of mindfulness being differentiated, will hear the meaning of those four correct exertions being differentiated, will hear the meaning of those four supports for miraculous ability being differentiated, will hear the meaning of those five faculties being differentiated, will hear the meaning of those five powers being differentiated, will hear the meaning of those seven branches of enlightenment [F.333.a] being differentiated, and will hear the meaning of that noble eightfold path being differentiated. And they will hear the meaning of those four truths of the noble ones being differentiated, will hear the meaning of those four meditative concentrations being differentiated, will hear the meaning of those four immeasurable attitudes being differentiated, will hear the meaning of those four formless absorptions being differentiated, will hear the meaning of those eight liberations being differentiated, will hear the meaning of those nine serial steps of meditative absorption being differentiated, will hear the meaning of those emptiness, signlessness, and wishlessness gateways to liberation being differentiated, will hear the meaning of those extrasensory powers being differentiated, will hear the meaning of those meditative stabilities being differentiated, will hear the meaning of those dhāraṇī gateways being differentiated, will hear the meaning of those ten powers of the tathāgatas being differentiated, will hear the meaning of those four fearlessnesses being differentiated, will hear the meaning of those four kinds of exact knowledge being differentiated, will hear the meaning of that great loving kindness being differentiated, will hear the meaning of that great compassion being differentiated, and will hear the meaning of those eighteen distinct qualities of the buddhas being differentiated.
21.58「他們也將聽到布施波羅蜜多的意義被區分，將聽到持戒波羅蜜多的意義被區分，將聽到忍辱波羅蜜多的意義被區分，將聽到精進波羅蜜多的意義被區分，將聽到禪定波羅蜜多的意義被區分，將聽到般若波羅蜜多的意義被區分。他們將聽到內空的意義被區分，將聽到外空的意義被區分，將聽到內外空的意義被區分，將聽到空空的意義被區分，將聽到大空的意義被區分，將聽到勝義空的意義被區分，將聽到有為空的意義被區分，將聽到無為空的意義被區分，將聽到無邊空的意義被區分，將聽到無始空的意義被區分，將聽到無遮空的意義被區分，將聽到自性空的意義被區分，將聽到一切法空的意義被區分，將聽到自相空的意義被區分，將聽到非有空的意義被區分，將聽到本質空的意義被區分，將聽到無實空的意義被區分。他們將聽到四念住的意義被區分，將聽到四正勤的意義被區分，將聽到四神足的意義被區分，將聽到五根的意義被區分，將聽到五力的意義被區分，將聽到七覺支的意義被區分，將聽到八正道的意義被區分。他們將聽到四聖諦的意義被區分，將聽到四禪的意義被區分，將聽到四無量心的意義被區分，將聽到四無色定的意義被區分，將聽到八解脫的意義被區分，將聽到九次第定的意義被區分，將聽到空無相無願解脫門的意義被區分，將聽到神通的意義被區分，將聽到禪定的意義被區分，將聽到陀羅尼門的意義被區分，將聽到如來十力的意義被區分，將聽到四無所畏的意義被區分，將聽到四無礙解的意義被區分，將聽到大慈的意義被區分，將聽到大悲的意義被區分，將聽到佛十八不共法的意義被區分。」
21.59“They will also see the tree of enlightenment; will see the bodhisattva great being approach the tree of enlightenment; [F.333.b] will see him fully awaken to unsurpassed, perfect, complete enlightenment; will see him, having fully awakened, turning the wheel of the Dharma; and will also see many hundreds of thousands of bodhisattvas discussing the Dharma together, saying, ‘All-aspect omniscience should be achieved like this, many beings should be brought to maturity like this, a buddhafield should be refined like this, and Māra along with his entourage should be defeated like this.’
21.59他們也將看到菩提樹；看到菩薩摩訶薩走向菩提樹；看到他證悟無上正等正覺；看到他證悟後轉法輪；還會看到數百千菩薩一起討論佛法，說：「應該像這樣成就一切相智，像這樣使許多眾生成熟，像這樣莊嚴佛土，像這樣擊敗魔及其眷屬。」
21.60“They will hear the voices of many hundred thousand ten million billion buddhas in the eastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the southern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the western direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand [F.334.a] ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the northern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate northeastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate southeastern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate southwestern direction. They will hear the voices saying, ‘In such and such [F.334.b] a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the intermediate northwestern direction. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the direction below. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’ They will hear the voices of many hundred thousand ten million billion buddhas in the direction above. They will hear the voices saying, ‘In such and such a world system is the tathāgata, arhat, perfectly complete buddha so-and-so teaching the Dharma, surrounded and attended by as many as a hundred thousand ten million billion bodhisattvas and as many as a hundred thousand ten million billion śrāvakas.’
21.60他們將聽到東方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到南方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到西方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到北方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到東北隅方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到東南隅方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到西南隅方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到西北隅方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到下方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」他們將聽到上方許多百千萬億佛的聲音。他們將聽到這些聲音說：「在某某世界中，如來、阿羅漢、正遍知佛某某正在說法，周圍被百千萬億菩薩和百千萬億聲聞所圍繞和侍奉。」
21.61“They will see many [F.335.a] hundred thousand ten million billion buddhas in the eastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the southern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the western direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, [F.335.b] garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the northern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate northeastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate southeastern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, [F.336.a] garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate southwestern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the intermediate northwestern direction passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the direction below passing into final nirvāṇa, they will see many [F.336.b] hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags. They will see many hundred thousand ten million billion buddhas in the direction above passing into final nirvāṇa, they will see many hundred thousand ten million billion stūpas of those tathāgatas made of the seven precious materials, and they will see those stūpas being served, respected, honored, and worshiped with many various offerings of flowers, perfumes, garlands, incense, unguents, powders, robes, parasols, victory banners, and flags.
21.61他們將看到東方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到南方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到西方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到北方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到東北隅方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到東南隅方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到西南隅方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到西北隅方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到下方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。他們將看到上方許多百千萬億佛進入究竟涅槃，將看到那些如來的許多百千萬億塔由七寶造成，將看到那些塔被供養、尊重、恭敬、禮拜以許多各種花、香、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡和旌旗的供物。
21.62“Kauśika, those sons or daughters of good families will dream these types of auspicious dreams.”
21.62「瞿夷迦，那些善男子善女人將夢見這些類型的吉祥的夢。」
21.63“Kauśika, those sons or daughters of good families will fall asleep easily and they will awaken easily. Their bodies will have a vitality. They will not have a strong attachment to the basic necessities: they will not have a strong attachment to food, they will not have a strong attachment to clothing, and they will not have a strong attachment to medications used to treat ill health. They will think about the basic necessities less: they will think about food less, they will think about clothing less, and they will think about medications used to treat ill health less. To illustrate, Kauśika, it is just like [F.337.a] the mind of a monk who practices yoga, on arising from meditative stability, saturated with attention. It does not have a strong attachment to food; it thinks about food less. Similarly, Kauśika, those sons or daughters of good families will also not have a strong attachment to food and will think about food less.
21.63「瞿夷迦，那些善男子善女人將容易入睡，也容易醒來。他們的身體將具有生命力。他們將不會對基本生活必需品有強烈的執著：他們將不會對食物有強烈的執著，他們將不會對衣服有強烈的執著，他們將不會對用來治療疾病的藥物有強烈的執著。他們將較少思量基本生活必需品：他們將較少思量食物，他們將較少思量衣服，他們將較少思量用來治療疾病的藥物。瞿夷迦，舉例來說，就像一位修習瑜伽的比丘從三昧中出起時，心被意念所飽和。他對食物沒有強烈的執著；他較少思量食物。同樣地，瞿夷迦，那些善男子善女人也將不會對食物有強烈的執著，且將較少思量食物。」
21.64“If you ask why, Kauśika, it is because nonhumans supply the bodies they have with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the eastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the southern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the western direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the northern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas [F.337.b] as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate northeastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate southeastern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate southwestern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the intermediate northwestern direction, they all supply their bodies with vitality. As many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas [F.338.a] as there are in the direction below, they all supply their bodies with vitality. And as many lord buddhas as there are, as many bodhisattvas as there are, and as many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas as there are in the direction above, they all supply their bodies with vitality.
21.64「瞿夷迦，其緣在此。非人供養彼等身命。東方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。南方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。西方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。北方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。東北隅方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。東南隅方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。西南隅方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。西北隅方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。下方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。上方所有諸佛、菩薩、天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，彼等悉皆供養其身命。」
21.65“Kauśika, those sons or daughters of good families who want to acquire these good qualities right here in this lifetime should earnestly listen to, take up, uphold, recite, master, and focus their attention correctly on this very perfection of wisdom. They should not be separated from the mind of all-aspect omniscience.
21.65「瞿夷迦，那些想要在當今生中獲得這些善法的善男子善女人，應當至心聽受、受持、讀誦、通達並正確憶念這般若波羅蜜多。他們不應該離開一切相智的心。」
21.66“Kauśika, even if those sons or daughters of good families have not taken up, have not upheld, have not recited, have not mastered, and have not focused their attention correctly on this perfection of wisdom, those sons or daughters of good families should commit this perfection of wisdom to writing and make it into a book, and serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments. In that manner, Kauśika, those sons or daughters of good families will have undertaken something for the benefit of many beings and for the happiness of many beings.
21.66「瞿夷迦，即使那些善男子善女人還沒有受持、還沒有執持、還沒有讀誦、還沒有通達、還沒有正確地將意念聚焦於這般若波羅蜜多，那些善男子善女人應當將這般若波羅蜜多書寫成書，並用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幢、旌幡和各種樂器來供養、尊重、恭敬和禮拜它。瞿夷迦，以這樣的方式，那些善男子善女人將會做出對於許多眾生的利益和許多眾生的樂的事業。」
21.67“Kauśika, if any son or daughter of good family were to take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and, having committed it to writing, were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, the merit of that son of good family [F.338.b] or daughter of good family would increase even more than if they did that, while it would not do so were they even, for the duration of their lives, to have served, respected, honored, and worshiped the tathāgatas, arhats, perfectly complete buddhas, along with their communities of śrāvakas residing in the world systems of all the ten directions, with many of the basic necessities: food, bedding, medications used to treat ill health, and even also, for the duration of their lives, were they to have served, respected, honored, and worshiped stūpas made of the seven precious materials with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, flags, and various musical instruments, after those tathāgatas, arhats, perfectly complete buddhas, along with their communities of śrāvakas, had passed into nirvāṇa.”
21.67「瞿夷迦，如果善男子善女人受持、讀誦、掌握這般若波羅蜜多，並將其寫成書籍，用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幢、旌幡和各種樂器來禮拜、尊重、恭敬、供養它，那麼這善男子或善女人所得的福德會更加增長。即便他們在其整個生命期間，供養、尊重、恭敬、禮拜十方所有世界中的如來、阿羅漢、正遍知，以及他們的聲聞僧團，用許多基本物資包括食物、臥具、治療疾病的藥物，甚至在那些如來、阿羅漢、正遍知以及他們的聲聞僧團進入涅槃之後，用七寶製成的塔，用花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幢、旌幡和各種樂器來供養、尊重、恭敬、禮拜，其福德也不如前者。」
21.68This completes the twenty-first chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”
21.68（結尾）