Chapter 18
第十八章
18.1Then the Blessed One said to Śakra, mighty lord of the gods, “Kauśika, when any noble sons or noble daughters who take up, uphold, recite, master, chant, and focus their attention correctly on this profound perfection of wisdom are present in a place of conflict, in the frontline of battle, if those noble sons or noble daughters have gone there and are present there having chanted this profound perfection of wisdom, then those noble sons or noble daughters cannot be defeated. They will indisputably be victorious. Being victorious, they will be delivered from that conflict without anything being said or spoiled.
18.1世尊對帝釋天主憍尸迦說："憍尸迦，如果有善男子善女人受持、保持、誦讀、精通、念誦這深奧的般若波羅密多，並正確地專注於它，他們出現在衝突之地、戰鬥的最前線，如果那些善男子善女人已經去到那裡，並且存在於那裡，念誦了這深奧的般若波羅密多，那麼那些善男子善女人就不能被擊敗。他們必然會獲勝。獲勝後，他們將從那場衝突中安然脫離，沒有任何損失或被破壞。"
18.2“Kauśika, when any noble sons or noble daughters have gone into the frontline of battle chanting this profound perfection of wisdom, it is impossible that their lives will be cut off once they are there. Such an occurrence is impossible! If some foes were to fire arrows at their bodies or strike them with weapons, their bodies would not be struck or penetrated. If you ask why, it is because those noble sons or noble daughters [F.68.a] will have practiced the six perfections for a long time, and they will have cultivated this very perfection of wisdom relying on this very perfection of wisdom. They will have subdued the weapons of their own desire and also the arrows of their own desire . They will have subdued the weapons of others’ desire and also the arrows of others’ desire . They will have subdued the weapons of their own hatred and also the arrows of their own hatred. They will have subdued the weapons of others’ hatred and also the arrows of others’ hatred. They will have subdued the weapons of their own delusion and also the arrows of their own delusion. They will have subdued the weapons of others’ delusion and also the arrows of others’ delusion. They will have subdued the weapons of their own wrong views and also the arrows of their own wrong views. They will have subdued the weapons of others’ wrong views and also the arrows of others’ wrong views. They will have subdued the weapons of their own obsessions and also the arrows of their own obsessions. They will have subdued the weapons of others’ obsessions and also the arrows of others’ obsessions. They will have subdued the weapons of their own latent impulses and also the arrows of their own latent impulses. They will have subdued the weapons of others’ latent impulses and also the arrows of others’ latent impulses. Kauśika, this formulation explains how, when noble sons or noble daughters go into battle, their bodies will not be struck or harmed by weapons or arrows.
18.2「憍尸迦，當任何善男子或善女人進入戰場的最前線誦持這深奧的般若波羅密多時，在那裡他們的生命不可能被奪去。這樣的事情是不可能的！如果一些敵人向他們的身體射箭或用武器擊打他們，他們的身體將不會被擊中或穿透。你若問為什麼，那是因為這些善男子或善女人將長期修習六波羅密多，他們將依靠這般若波羅密多本身來修習這般若波羅密多。他們將制伏自己的貪欲之武器，也將制伏自己的貪欲之箭。他們將制伏他人的貪欲之武器，也將制伏他人的貪欲之箭。他們將制伏自己的瞋恚之武器，也將制伏自己的瞋恚之箭。他們將制伏他人的瞋恚之武器，也將制伏他人的瞋恚之箭。他們將制伏自己的癡心之武器，也將制伏自己的癡心之箭。他們將制伏他人的癡心之武器，也將制伏他人的癡心之箭。他們將制伏自己的邪見之武器，也將制伏自己的邪見之箭。他們將制伏他人的邪見之武器，也將制伏他人的邪見之箭。他們將制伏自己的纏縛之武器，也將制伏自己的纏縛之箭。他們將制伏他人的纏縛之武器，也將制伏他人的纏縛之箭。他們將制伏自己的隨眠之武器，也將制伏自己的隨眠之箭。他們將制伏他人的隨眠之武器，也將制伏他人的隨眠之箭。憍尸迦，這個公式說明了當善男子或善女人進入戰場時，他們的身體將不會被武器或箭矢擊中或傷害的方式。」
18.3“Moreover, Kauśika, if noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom, and if they are not separated from the mind set on all-aspect omniscience, whether any foes were to sprinkle them with poison, curse them, roast them in a firepit, strike them with weapons, pour poison into them, or throw them into water, all those perils would not harm them. If you ask why, Kauśika, it is because this perfection of wisdom is the great knowledge. Kauśika, it is because [F.68.b] this perfection of wisdom is the unsurpassed knowledge incantation. {Ki.II-III: 55} Kauśika, it is because there is no knowledge higher than this perfection of wisdom. Noble sons or noble daughters who train in this knowledge do not harm themselves, nor do they harm others, nor do they harm both [themselves and others]. If you ask why, it is because when they train in it, they do not apprehend a self, and they do not apprehend [any other postulated subject], up to and including viewers. They do not apprehend physical forms. They do not apprehend feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, the distinct qualities of the buddhas, or [all the fruits and realizations], up to and including all-aspect omniscience. Since they do not apprehend such phenomena, they do not harm themselves, nor do they harm others, nor do they harm both [themselves and others]. They attain unsurpassed, complete enlightenment, and observe the minds of all beings. If you ask why, the tathāgatas, arhats, completely awakened buddhas of the past, future, and present have also trained [and will train] in this same knowledge incantation, and they have attained [and will attain] consummate buddhahood in unsurpassed, complete enlightenment.
18.3「況且，憍尸迦，如果善男子善女人受持、奉行、誦讀、精通並正確專注於這部深奧的般若波羅密多，且他們的心不離一切智智，無論任何敵人是否用毒液潑灑他們、詛咒他們、在火坑中烤他們、用武器打擊他們、將毒液倒入他們體內，或將他們扔入水中，所有這些危險都不會傷害他們。憍尸迦，你問為什麼呢？這是因為般若波羅密多是大智慧。憍尸迦，這是因為般若波羅密多是無上的智慧陀羅尼。憍尸迦，這是因為沒有比般若波羅密多更高的智慧。受持這種智慧的善男子善女人既不傷害自己，也不傷害他人，也不同時傷害自己和他人。你問為什麼呢？這是因為當他們受持它時，他們不執著於自我，也不執著於任何其他所謂的主體，直到包括見者為止。他們不執著於色。他們不執著於受、想、行、識。他們不執著於處、界、緣起支、波羅密多、一切空性方面、覺支、聖諦、禪定、四無量心、無色界定、八解脫、九次第定、解脫門——即空、無相、無願——神通、三摩地、陀羅尼門、十力、無畏、無礙解、佛不共法，或所有果和現證，直到包括一切智智為止。既然他們不執著於這樣的諸法，他們既不傷害自己，也不傷害他人，也不同時傷害自己和他人。他們成就無上正等菩提，並了知一切眾生的心意。你問為什麼呢？過去、未來和現在的如來、阿羅漢、完全覺悟的佛陀也都曾受持並將受持這同一種智慧陀羅尼，他們已經並將要在無上正等菩提中成就無上菩提。」
18.4“Moreover, Kauśika, even though this perfection of wisdom has not been taken up, upheld, recited, [F.69.a] mastered, and had attention correctly focused on it, no human or nonhuman being seeking to intrude will be able to intrude within the place where it is committed to writing, or the house, village, town, or city where it is kept. If you ask why, it is because, in order to worship this perfection of wisdom, the gods of the great trichiliocosm, including those of the Caturmahārājakāyika, Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, and all the other gods up to and including those of Akaniṣṭha, and also the gods of immeasurable countless world systems, including those of their Caturmahārājakāyika, Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, and Brahmapariṣadya realms, and all the other gods, up to and including those of Akaniṣṭha, as many as there are, will always guard, shelter, and nurture without interruption those noble sons or noble daughters who have committed to writing and upheld this perfection of wisdom. {Ki.II-III: 56} Once those gods have arrived there, they will serve, respect, honor, and worship this perfection of wisdom, and they will then depart. Kauśika, so it is that if any commit to writing and uphold this perfection of wisdom, they will have such qualities and excellent advantages in this life.
18.4「況且，憍尸迦，即使這個般若波羅密多還沒有被受持、護持、誦讀、學習，以及正確地集中注意力去修習，但是沒有任何人類或非人類的存有，試圖侵入被記錄為文字的地方，或是保存它的房屋、村莊、城鎮或城市，都將無法侵入。你問為什麼呢？因為為了供養這個般若波羅密多，大千世界中的諸天神，包括四大王眾天、忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天，以及所有其他諸天直到阿迦膩吒天，還有無量無數世界中的諸天神，包括他們的四大王眾天、忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天諸天，以及所有其他諸天直到阿迦膩吒天，凡是存在的，都會不斷地保護、庇佑、並培育那些已經記錄為文字並護持這個般若波羅密多的善男子與善女人。一旦那些諸天神到達那裡，他們就會侍奉、尊敬、榮耀並供養這個般若波羅密多，然後才離開。憍尸迦，因此，凡是記錄為文字並護持這個般若波羅密多的人，在今生就會具有這樣的功德和殊勝的利益。」
18.5“Kauśika, similarly, those who have gone to the site of enlightenment, those in the retinue at the site of enlightenment, or whichever animals or human beings are present in the vicinity of the site of enlightenment, cannot be harmed or injured by human or nonhuman beings. If you ask why, it is because, seated thereon, the tathāgatas, arhats, completely awakened buddhas of the past [F.69.b] have indeed attained consummate buddhahood in unsurpassed, complete enlightenment. Seated thereon, the tathāgatas, arhats, completely awakened buddhas of the future and the present will indeed attain consummate buddhahood in unsurpassed, complete enlightenment. Seated thereon, even the tathāgatas, arhats, completely awakened buddhas who are alive at present in the world systems of the ten directions are attaining consummate buddhahood in unsurpassed, complete enlightenment. And even after all these tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, earnestly rendering all beings fearless, free from enmity, and without ties, they have established, are establishing, and will establish immeasurable, countless beings in the excellence of the gods and humans; and they have established, are establishing, and will establish them in the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship, individual enlightenment , and unsurpassed, complete enlightenment. If you ask why, Kauśika, this very perfection of wisdom makes its location into an offering shrine for all beings, which is to be venerated, offered to, and respected with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons.”
18.5「憍尸迦，同樣地，那些前往菩提座的人，那些在菩提座周圍的眷屬，或者無論哪些畜生或人類出現在菩提座附近，都不會被人類或非人類傷害或損傷。如果你問為什麼，那是因為，坐在菩提座上，過去的如來、阿羅漢、正遍知佛確實已經成就了無上正等菩提的佛果。坐在菩提座上，未來和現在的如來、阿羅漢、正遍知佛確實將成就無上正等菩提的佛果。坐在菩提座上，甚至現在在十方世界中存在的如來、阿羅漢、正遍知佛正在成就無上正等菩提的佛果。在所有這些如來、阿羅漢、正遍知佛都成就了無上正等菩提的佛果之後，他們認真地使所有眾生免除畏懼、沒有怨恨、沒有束縛，他們已經確立、正在確立並將確立無量無數眾生在天神和人類的殊勝之中；他們已經確立、正在確立並將確立他們獲得須陀洹果、一來果、不還果以及阿羅漢果、獨覺菩提和無上正等菩提。如果你問為什麼，憍尸迦，正是這般若波羅密多把它的地點變成了一個應當被所有眾生恭敬、供養和尊重的祀堂，用花朵、花環、香、香膏、香粉、衣服、傘蓋、勝幡和許多絹帶供養。」
18.6Śakra then asked, “Blessed Lord, if there were a noble son or noble daughter who were to commit this perfection of wisdom to writing, keep it in the form of a book, and serve, respect, honor, and make offerings to it [F.70.a] with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, and if there were another who would dedicate the bone relics of a tathāgata, arhat, completely awakened buddha within a stūpa fashioned of the seven kinds of precious materials, that is to say in a reliquary or container fashioned of the seven precious materials, and then serve, respect, honor, and make offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, which of these two would increase manifold their stock of merit?” {Ki.II-III: 57}
18.6帝釋天問道：「薄伽梵，假如有善男子或善女人將這部般若波羅密多寫成書冊，保存書籍，用花、花鬘、香、膏油、散香、衣服、傘蓋、勝幡和許多縡帛來供養、尊敬、恭敬和禮拜它；而另有一人將如來、阿羅漢、正遍知佛的舍利用七寶製成的塔、即用七寶製成的舍利塔或容器來安置，然後也用花、花鬘、香、膏油、散香、衣服、傘蓋、勝幡和許多縡帛來供養、尊敬、恭敬和禮拜它，這兩者中哪一個的福德功德會增長更多倍呢？」
18.7“Kauśika,” replied the Blessed One, “I will ask you a counter-question on this matter and you should answer as best you can! Kauśika, in which path do you think the tathāgatas, arhats, completely awakened buddhas who have acquired all-aspect omniscience and manifested such a physical body have trained in order to acquire all-aspect omniscience and manifest such a physical body?”
18.7「憍尸迦，我要就這個問題反問你，你應盡力回答。憍尸迦，你認為如來、阿羅漢、完全覺悟的佛陀獲得一切智智並顯現這樣的身體，他們是在哪一條道上修行，才能獲得一切智智並顯現這樣的身體呢？」世尊如是說。
18.8Śakra answered, “Blessed Lord, it is after training in this very perfection of wisdom that the tathāgatas, arhats, completely awakened buddhas acquire all-aspect omniscience and also manifest such a physical body.”
18.8帝釋回答道：「薄伽梵，如來、阿羅漢、完全覺悟的佛陀乃是透過修習這般若波羅密多，而獲得一切智智，並且示現出這樣的身體。」
18.9“Kauśika, it is so! It is so!” replied the Blessed One. “It was after training in this very perfection of wisdom that I acquired all-aspect omniscience and also myself manifested such a physical body. Kauśika, it is not because of acquiring a body like this one of mine [F.70.b] that the tathāgatas come to be categorized as tathāgatas ; it is because of acquiring all-aspect omniscience that the tathāgatas come to be categorized as tathāgatas . Kauśika, all-aspect omniscience has originated from the perfection of wisdom.
18.9「憍尸迦，正是如此！正是如此！」世尊答覆道。「我正是通過修習這般若波羅密多才獲得一切智智，並親自顯現了這樣的身體。憍尸迦，如來之所以被稱為如來，並非因為獲得了像我這樣的身體，而是因為獲得了一切智智。憍尸迦，一切智智源自於般若波羅密多。」
18.10“Kauśika, a body such as this is the basis of the wisdom of all-aspect omniscience. Depending on that basis, the tathāgatas, arhats, completely awakened buddhas have acquired all-aspect omniscience. So, it is because this body is the basis of the wisdom of all-aspect omniscience that it becomes a shrine for all beings, and is to be paid homage, revered, presented with offerings, served, and respected. Kauśika, after I have passed into final nirvāṇa, my bone relics will be worshiped. Indeed my bone relics will themselves become a shrine, but my Dharma will not become a shrine.
18.10「憍尸迦，像這樣的身體是一切智智的般若的基礎。依靠這個基礎，如來、阿羅漢、完全覺悟的佛陀獲得了一切智智。因此，正是因為這個身體是一切智智的般若的基礎，它才成為所有眾生的聖地，應該受到禮拜、尊敬、供養、侍奉和恭敬。憍尸迦，在我進入般涅槃之後，我的舍利將被供奉。確實，我的舍利本身也將成為聖地，但我的法則不會成為聖地。」
18.11“Kauśika, any noble son or noble daughter who were to commit this perfection of wisdom to writing, and uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons would worship the wisdom of all-aspect omniscience. So it is, Kauśika, that any noble son or noble daughter who wishes to make offerings to the tathāgatas should commit this perfection of wisdom to writing and uphold, recite, master, and focus their attention correctly on it, and should serve, respect, honor, and make offerings to it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons. {Ki.II-III: 58} [F.71.a]
18.11「憍尸迦，任何善男子或善女人，如果將這部般若波羅密多寫成文字，並且受持、誦讀、精通它，正確地專注於它，用花、花鬘、香、香膏、香粉、衣服、傘蓋、勝幡和許多彩帶來供養、尊敬、恭敬和禮拜它，就是在禮拜一切智智的般若。憍尸迦，就是這樣，任何善男子或善女人，如果希望向如來做供養，應該將這部般若波羅密多寫成文字，並且受持、誦讀、精通它，正確地專注於它，用花、花鬘、香、香膏、香粉、衣服、傘蓋、勝幡和許多彩帶來供養、尊敬、恭敬和做供養。」
18.12“Kauśika, if there were another who would insert the bone relics of a tathāgata who has passed into final nirvāṇa within a stūpa fashioned of the seven precious materials, or place it within a container fashioned of the seven precious materials, and honor it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, the one who has committed this perfection of wisdom to writing, and upheld, recited, mastered, and focused attention correctly on it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons, would increase manifold their stock of merit more than the other. If you ask why, Kauśika, the five [lesser] perfections have originated from it. The emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas also have originated from it. The maturation of beings has also originated from it, the excellence of the buddhafields has also [F.71.b] originated from it, the spiritual family of bodhisattva great beings has also originated from it, the excellence of physical form has also originated from it, the excellence of resources has also originated from it, the excellence of the retinue has also originated from it, great loving kindness has also originated from it, great compassion has also originated from it, and great and lofty royal families, great and lofty priestly families, great and lofty householder families, the gods of the Caturmahārājakāyika realm and the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin realms, and [all other realms], up to and including Akaniṣṭha, have also originated from this. Those who have entered the stream to nirvāṇa, those who are destined for only one more rebirth, those who are no longer subject to rebirth, those who are arhats, pratyekabuddhas, bodhisattvas, and the all-aspect omniscience of the tathāgatas, arhats, completely awakened buddhas have also originated from this.”
18.12「憍尸迦，假如有另一個人，把已般涅槃的如來的舍利放入由七寶製成的塔中，或放在由七寶製成的容器裡，並對其恭敬、侍奉、尊重、讚頌、供養以花、花環、香、膏油、粉末、衣服、傘蓋、勝幡和許多綵帶；而有人已把這部般若波羅密多寫成文字，受持、誦讀、精通它，並以專注的注意力對其修習，用花、花環、香、膏油、粉末、衣服、傘蓋、勝幡和許多綵帛對其侍奉、尊重、讚頌和供養，那麼這個人增長的福德資糧會比前面那個人多許多倍。為什麼呢？憍尸迦，五種波羅密多都是由它生起的。內空、乃至無自性空，念住、正勤、神足、根、力、覺支、道、聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門——空、無相和無願——神通、三摩地、陀羅尼門、如來力、無畏、無礙解和十八不共法也都是由它生起的。眾生的成熟也由它生起、佛土的殊勝也由它生起、菩薩摩訶薩的族姓也由它生起、色身的殊勝也由它生起、資具的殊勝也由它生起、眷屬的殊勝也由它生起、大慈也由它生起、大悲也由它生起，而且廣大而殊勝的剎利家族、廣大而殊勝的婆羅門家族、廣大而殊勝的長者家族，以及四大王眾天、忉利天、焰摩天、兜率天、樂變化天、他化自在天和乃至阿迦膩吒天等諸天眾也都由它生起。預流果、一來向、不來向、阿羅漢、辟支佛、菩薩，以及正遍知佛的一切種智也都由它生起。」
18.13Śakra then asked, “Blessed Lord, do those human beings of Jambudvīpa who do not serve, do not honor, do not respect, and do not worship this perfection of wisdom not know that the offerings made to the perfection of wisdom are more powerful?” {Ki.II-III: 59}
18.13帝釋隨後問道：「薄伽梵，閻浮提的人類中，那些不侍奉、不恭敬、不尊重、不禮拜這部般若波羅密多的人，難道他們不知道供養般若波羅密多的供物更加強大有力嗎？」
18.14“Kauśika,” replied the Blessed One, “among those human beings of Jambudvīpa, how many do you think have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha? How many are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha? How many are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha?”
18.14「憍尸迦，你認為閻浮提的人類中，有多少對佛陀、對法、對僧伽具有不間斷的虔誠？有多少對佛陀、對法、對僧伽沒有疑惑？有多少對佛陀、對法、對僧伽完全確信？」世尊如是說道。
18.15Śakra answered, “Blessed Lord, there are few human beings of Jambudvīpa who have unbroken devotion to the buddhas, unbroken devotion to the Dharma. and unbroken devotion to the saṅgha; [F.72.a] who are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha; and who are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha.”
18.15帝釋回答說：「世尊，閻浮提的人類中，對佛陀有不動搖信心、對法有不動搖信心、對僧伽有不動搖信心的很少；對佛陀沒有疑惑、對法沒有疑惑、對僧伽沒有疑惑的很少；對佛陀完全確信、對法完全確信、對僧伽完全確信的也很少。」
18.16The Blessed One then asked, “Kauśika, among those human beings of Jambudvīpa, how many do you think have attained the thirty-seven factors conducive to enlightenment? How many have attained the three gateways of liberation? How many have attained the eight aspects of liberation? How many have attained the nine serial steps of meditative absorption? How many have attained the four kinds of exact knowledge? How many have attained the six extrasensory powers? Among those human beings of Jambudvīpa, how many do you think have entered the stream to nirvāṇa in order to abandon the three fetters? How many are destined for only one more rebirth in order to wear down desire , hatred, and delusion? How many are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms? How many have become arhats in order to abandon the five fetters associated with the higher realms ? How many have actually entered upon individual enlightenment ? How many have actually entered upon unsurpassed, complete enlightenment?”
18.16世尊便問道：「憍尸迦，你認為閻浮提的人類中，有多少人已經證得三十七道品？有多少人已經證得三解脫門？有多少人已經證得八解脫？有多少人已經證得九次第定？有多少人已經證得四無礙智？有多少人已經證得六神通？閻浮提的人類中，你認為有多少人已經須陀洹以便捨棄三結？有多少人是一來向以便消除貪、瞋、癡？有多少人是阿那含以便捨棄下分結？有多少人已經成為阿羅漢以便捨棄上分結？有多少人已經真正進入獨覺菩提？有多少人已經真正進入無上正等菩提？」
18.17“Blessed Lord,” replied Śakra, “there are few human beings of Jambudvīpa who have attained the thirty-seven factors conducive to enlightenment. There are even fewer who have attained the three gateways of liberation. There are even fewer who have attained the eight aspects of liberation. There are even fewer who have attained the nine serial steps of meditative absorption. There are even fewer who have attained the four kinds of exact knowledge. [F.72.b] There are even fewer who have attained the six extrasensory powers. There are even fewer among the human beings of Jambudvīpa who have entered the stream to nirvāṇa in order to abandon the three fetters. There are even fewer who are destined for only one more rebirth in order to wear down desire , hatred, and delusion. {Ki.II-III: 60} There are even fewer who are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms. There are even fewer who have become arhats in order to abandon the five fetters associated with the higher realms . There are even fewer who have actually entered upon individual enlightenment , and there are even fewer who have actually entered upon unsurpassed, complete enlightenment.”
18.17帝釋回答說：「世尊，閻浮提的人類中，只有很少人證得三十七道品。證得三解脫門的人更少。證得八解脫的人更少。證得九次第定的人更少。證得四無礙智的人更少。證得六神通的人更少。閻浮提的人類中，預流果以棄除三結的人更少。一來向以磨滅貪、瞋、癡的人更少。阿那含以棄除下分結的人更少。成為阿羅漢以棄除上分結的人更少。實際進入獨覺菩提的人更少，實際進入無上正等菩提的人更少。」
18.18“Kauśika, it is so! It is so!” said the Blessed One. “Among the human beings of Jambudvīpa, there are few who have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha; who are without hesitation concerning the buddhas, without hesitation concerning the Dharma, and without hesitation concerning the saṅgha; and who are utterly convinced about the buddhas, utterly convinced about the Dharma, and utterly convinced about the saṅgha. There are even fewer who have attained the thirty-seven factors conducive to enlightenment. There are even fewer who have entered the stream to nirvāṇa. There are even fewer who are destined for only one more rebirth. There are even fewer who are no longer subject to rebirth. There are even fewer who have become arhats. There are even fewer who have actually entered upon individual enlightenment , [F.73.a] and there are even fewer who have actually entered upon unsurpassed, complete enlightenment. There are even fewer who are engaged in enlightenment.
18.18世尊說道：「憍尸迦，確實如此！確實如此！閻浮提的人類中，對佛陀有不間斷的虔誠心、對法有不間斷的虔誠心、對僧伽有不間斷的虔誠心；對佛陀沒有疑惑、對法沒有疑惑、對僧伽沒有疑惑；對佛陀有堅定的信心、對法有堅定的信心、對僧伽有堅定的信心的人很少。成就三十七道品的人更少。進入須陀洹果的人更少。註定只有一生結束的人更少。不再受輪迴束縛的人更少。成為阿羅漢的人更少。真正進入獨覺菩提的人更少，真正進入無上正等菩提的人更少。正在追求菩提的人更少。
18.19“If you ask why, it is because formerly when they roamed through cyclic existence, they did not see the buddhas, they did not hear the Dharma, they did not venerate the saṅgha, they did not dispense gifts, they did not maintain ethical discipline, they did not cultivate tolerance, they did not undertake perseverance, they did not cultivate meditative concentration, and they did not cultivate wisdom. They did not hear of or cultivate the perfection of generosity, and they did not hear of or cultivate the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They did not hear of or cultivate the emptiness of internal phenomena, and they did not hear of or cultivate [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They did not hear of or cultivate the applications of mindfulness, and they did not hear of or cultivate [the other causal attributes], up to and including the noble eightfold path. They did not hear of or cultivate [the fruitional attributes], up to and including the distinct qualities of the buddhas. They did not hear of or cultivate [the fruits and realizations], up to and including all-aspect omniscience.
18.19"之所以如此，是因為這些人在過去輪迴中，沒有見過佛陀，沒有聽聞過法，沒有恭敬供養僧伽，沒有布施，沒有持戒，沒有修忍辱，沒有修精進，沒有修禪定，也沒有修般若。他們沒有聽聞或修習布施波羅蜜，沒有聽聞或修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜。他們沒有聽聞或修習內空，也沒有聽聞或修習各種空性，直至無自性空。他們沒有聽聞或修習念住，也沒有聽聞或修習各種修行因素，直至八正道。他們沒有聽聞或修習各種修行果實，直至佛不共法。他們沒有聽聞或修習各種證悟果實，直至一切智智。"
18.20“Kauśika, as that perspective explains, among the human beings of Jambudvīpa there are thus very few who have unbroken devotion to the buddhas, unbroken devotion to the Dharma, and unbroken devotion to the saṅgha. {Ki.II-III: 61} There are even fewer who have [attained the causal and fruitional attributes and] actually entered upon [the fruits and realizations], up to and including individual enlightenment . There are even fewer who have actually entered upon unsurpassed, complete enlightenment, and you should know that there are even fewer who are engaged in enlightenment with pure aspiration.
18.20「憍尸迦，按照這個角度來看，在閻浮提的人類中，對佛陀有不間斷的信心、對法有不間斷的信心、對僧伽有不間斷的信心的人極其稀少。更為稀少的是那些已經實際證得果位和實現的人，直到獨覺菩提為止。更為稀少的是那些已經實際進入無上正等菩提的人，而你應當知道，以清淨的誓願從事於菩提的人更是少之又少。」
18.21“Kauśika, leaving aside human beings, among the other living creatures of Jambudvīpa, [F.73.b] how many do you think have attained the thirty-seven factors conducive to enlightenment? How many have attained the three gateways of liberation? How many have attained the eight aspects of liberation? How many have attained the nine serial steps of meditative absorption? How many have attained the four kinds of exact knowledge? How many have attained the six extrasensory powers? Among those other living creatures of Jambudvīpa, how many do you think have entered the stream to nirvāṇa in order to abandon the three fetters? How many are destined for only one more rebirth in order to wear down desire , hatred, and delusion? How many are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms? How many have become arhats in order to abandon the five fetters associated with the higher realms ? How many have actually entered upon individual enlightenment ? Among the other living creatures of Jambudvīpa, how many are without hesitation concerning unsurpassed, complete enlightenment? How many are without hesitation concerning the buddhas, the Dharma, and the saṅgha? Among the other living creatures of Jambudvīpa, how many appreciate their mother, appreciate their father, appreciate virtuous ascetics, or appreciate brahmin priests? How many serve the venerable ones within the family? How many dispense gifts, maintain ethical discipline, and maintain the restoration and purification of vows? How many perceive and analyze desire as an inadmissible transgression? Similarly, how many perceive that the body is impermanent, perceive that it is without self, perceive that it is impure, and perceive there is no delight anywhere in the world? Among the other living creatures of Jambudvīpa, how many have actually entered upon unsurpassed, complete enlightenment?”
18.21「憍尸迦，姑且不論人類，在閻浮提的其他眾生中，你認為有多少已經證得三十七道品？有多少已經證得三解脫門？有多少已經證得八解脫？有多少已經證得九次第定？有多少已經證得四無礙智？有多少已經證得六神通？在閻浮提的那些其他眾生中，你認為有多少已經進入須陀洹以斷除三結？有多少是一來向，為了消減貪、瞋、癡？有多少是阿那含，為了斷除下分結？有多少已經成為阿羅漢以斷除上分結？有多少已經真正進入獨覺菩提？在閻浮提的其他眾生中，有多少對無上正等菩提沒有疑惑？有多少對佛陀、法和僧伽沒有疑惑？在閻浮提的其他眾生中，有多少孝敬自己的母親，孝敬自己的父親，敬重持戒沙門，或敬重婆羅門？有多少在家中侍奉尊者？有多少布施、持戒，並保持戒律的清淨和恢復？有多少認知貪為不可接受的過失？同樣地，有多少認知身體是無常的，認知它是無我的，認知它是不淨的，認知世間沒有任何令人欣喜之處？在閻浮提的其他眾生中，有多少已經真正進入無上正等菩提？」
18.22“Blessed Lord,” replied Śakra, “among the other living creatures of Jambudvīpa, there are indeed extremely few that have attained the thirty-seven factors conducive to enlightenment, that have attained the three gateways of liberation, [F.74.a] that have attained the eight aspects of liberation, that have attained the nine serial steps of meditative absorption, that have attained the four kinds of exact knowledge, that have attained the six extrasensory powers, that have entered the stream to nirvāṇa in order to abandon the three fetters, that are destined for only one more rebirth in order to wear down desire , hatred, and delusion, that are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms, that have become arhats in order to abandon the five fetters associated with the higher realms , or that have actually entered upon individual enlightenment . Blessed Lord, among the other living creatures of Jambudvīpa, far fewer than that have actually entered upon unsurpassed, complete enlightenment.”
18.22「薄伽梵，」帝釋回答說，「在閻浮提的其他眾生中，確實極少數達成了三十七道品，達成了三解脫門，達成了八解脫，達成了九次第定，達成了四無礙智，達成了六神通，進入了須陀洹以捨棄三結，注定只剩一生以磨損貪、瞋、癡，不再輪迴以捨棄下分結，成為阿羅漢以捨棄上分結，或實際證入了獨覺菩提。薄伽梵，在閻浮提的其他眾生中，實際證入無上正等菩提的遠比那還要少得多。」
18.23“Kauśika, it is so! It is so! It is as you have said!” replied the Blessed One. “Kauśika, among the other living creatures of Jambudvīpa, there are few that have attained the thirty-seven factors conducive to enlightenment, that have attained the three gateways of liberation, that have attained the eight aspects of liberation, that have attained the nine serial steps of meditative absorption, that have attained the four kinds of exact knowledge, that have attained the six extrasensory powers, that have entered the stream to nirvāṇa in order to abandon the three fetters, that are destined for only one more rebirth in order to wear down desire , hatred, and delusion, that are no longer subject to rebirth in order to abandon the five fetters associated with the lower realms, that have become arhats in order to abandon the five fetters associated with the higher realms , that have actually entered upon individual enlightenment , and that have actually entered upon unsurpassed, complete enlightenment. There are even fewer than those that are engaged in unsurpassed, complete enlightenment, [F.74.b] and there are even fewer than those that seek to attain consummate buddhahood in unsurpassed, complete enlightenment.
18.23「憍尸迦，如是！如是！如你所說！」世尊答道。「憍尸迦，在閻浮提的其他眾生中，很少有人證得三十七道品，很少有人證得三解脫門，很少有人證得八解脫，很少有人證得九次第定，很少有人證得四無礙智，很少有人證得六神通，很少有人預流果以斷除三結，很少有人成為一來向以消磨貪、瞋、癡，很少有人成為阿那含以斷除下分結，很少有人成為阿羅漢以斷除上分結，很少有人真正趣入獨覺菩提，很少有人真正趣入無上正等菩提。比這些更少的，是那些致力於無上正等菩提的眾生，比那些更少的，是那些尋求在無上正等菩提中成就無上菩提的眾生。
18.24“Kauśika, from here I see with my unobscured buddha eyes that although there are immeasurable, countless beings who are engaged in unsurpassed, complete enlightenment in all the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, since they lack the skillful means associated with the perfection of wisdom, there are only one or two who will be established on the level at which progress has become irreversible, but a larger number than that who will be established on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are stupid to attain unsurpassed, complete enlightenment.
18.24「憍尸迦，我以無障礙的佛眼從這裡看到，雖然在東方世界有無量無數的眾生從事無上正等菩提，數如恆河沙粒那麼多，但是因為他們缺乏與般若波羅密多相關聯的方便，所以只有一個或兩個能夠建立在不退轉地，但比那更多的眾生將建立在聲聞和辟支佛的地位上。憍尸迦，如果你問為什麼，對於那些懶惰的人、沒有精進的人、志向微弱的人、決心低下的人，以及那些愚鈍的人來說，證得無上正等菩提是困難的。」
18.25“Kauśika, from here I see with my unobscured buddha eyes that although there are immeasurable, countless beings who are engaged in unsurpassed, complete enlightenment in all the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, since they lack the skillful means associated with the perfection of wisdom, there are only one or two who will be established on the level at which progress has become irreversible, but a larger number than that who will be established on the level of the śrāvakas and the pratyekabuddhas. If you ask why, Kauśika, it is hard for those who are indolent, those who are without perseverance, those who are of feeble intent, those who are of inferior resolve, and those who are stupid to attain unsurpassed, complete enlightenment. {Ki.II-III: 62}
18.25「憍尸迦，我從此處以不被遮蔽的佛眼觀看，雖然在南、西、北、東北、東南、西北、東南以及下方和上方各個方向的所有世界裡，有無量無數的有情正在修學無上正等菩提，其數量猶如恆河中的沙粒一樣眾多，但因為他們缺乏與般若波羅密多相關的方便，所以只有一個或兩個會被安立在不退轉地，而更多的人則會被安立在聲聞和辟支佛的地位上。憍尸迦，若要問其中原因，那是因為對於懶惰的人、沒有精進的人、志向微弱的人、決心不堅的人以及愚癡的人來說，要成就無上正等菩提是困難的。」
18.26“Kauśika, so it is that if noble sons or noble daughters who actually enter upon unsurpassed, complete enlightenment wish to attain consummate buddhahood swiftly and easily in unsurpassed, complete enlightenment, they should repeatedly listen to this perfection of wisdom. [F.75.a] They should take up, uphold, recite, master, and focus their attention correctly on it. They should commit it to writing and they should serve, respect, honor, and worship it with flowers, incense, garlands, perfume, unguents, powders, robes, parasols, victory banners, and many ribbons. In addition, they should also take up, uphold, recite, master, and focus their attention correctly on all the virtuous attributes that are gathered within this perfection of wisdom. That is to say they should take up, uphold, recite, master, and focus their attention correctly on the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, [the other causal attributes], up to and including the noble eightfold path, [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, and also all the immeasurable attributes of the buddhas that are included within this perfection of wisdom. If you ask why, Kauśika, it is because those noble sons or noble daughters will know that when in the past the Tathāgata was engaged in the conduct of a bodhisattva, he also trained in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, the perfection of generosity, the emptiness of internal phenomena, [F.75.b] [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the path, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers [of the tathāgatas], the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, and that they themselves should also train in his wake. That is to say, this perfection of wisdom is their teacher, and the other [attributes], up to and including the immeasurable attributes of the buddhas, are also their teacher. This perfection of wisdom has been revealed by the lord buddhas, and it has also been revealed by the pratyekabuddhas, the arhats, those will no longer be reborn, those who are destined for only one more rebirth, and those who have entered the stream to nirvāṇa. Training in this perfection of wisdom; training in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; training in the emptiness of internal phenomena; training in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; training in this applications of mindfulness; training in the [other causal attributes], up to and including the noble eightfold path; [F.76.a] training in [the fruitional attributes], up to and including the distinct qualities of the buddhas; and training in [all the fruits and realizations], up to and including all-aspect omniscience, the lord buddhas, the pratyekabuddhas, the arhats, those who will no longer be reborn, those who are destined for only one more rebirth, and those who have entered the stream to nirvāṇa have also gone beyond, are going beyond, and will go beyond.
18.26「憍尸迦，善男子善女人若實已入無上正等菩提，欲於無上正等菩提中速疾容易得證無上菩提，應當多次聽聞此般若波羅密多。應當受持、讀誦、究竟、思惟，應當書寫，應當以花香、花鬘、香、末香、塗香、衣服、傘蓋、勝幡、彩帛等供養恭敬尊重讚歎。又應當受持、讀誦、究竟、思惟此般若波羅密多所攝一切善法。謂應當受持、讀誦、究竟、思惟布施波羅蜜、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、無自性空乃至無事自性空、四念處、正勤乃至八正道、佛十八不共法乃至此般若波羅密多所攝一切無量功德。憍尸迦，何以故？善男子善女人當知，如來往昔菩薩行時亦曾修習禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜、布施波羅蜜、內空、無自性空乃至無事自性空、四念處、正勤、神足、根、力、覺支、道、聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門謂無相、無願、無願、神通、三摩地、陀羅尼門、力、無畏、無礙解、大慈、大悲、佛十八不共法乃至一切智智，彼亦應當隨學。謂此般若波羅密多是汝師傅，彼乃至無量功德亦是汝師傅。此般若波羅密多諸佛世尊所說，亦辟支佛、阿羅漢、阿那含、一來者、須陀洹所說。修學此般若波羅密多，修學禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜、布施波羅蜜，修學內空，修學無自性空乃至無事自性空，修學四念處，修學正勤乃至八正道，修學佛不共法乃至一切智智，諸佛世尊、辟支佛、阿羅漢、阿那含、一來者、須陀洹已超度、今超度、當超度。」
18.27“Kauśika, so it is that those noble sons or noble daughters should rely on this very perfection of wisdom, whether the tathāgatas are present or whether the tathāgatas have passed into final nirvāṇa. If you ask why, Kauśika, this perfection of wisdom is itself the support of all śrāvakas, pratyekabuddhas, and bodhisattva great beings. It is the support of all living phenomena, up to and including the gods, humans, and asuras. All these should similarly rely on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, and on [all the other attributes, fruits, and realizations], up to and including all-aspect omniscience. If you ask why, Kauśika, this all-aspect omniscience [and so forth] is the support of all śrāvakas, pratyekabuddhas, and bodhisattva great beings. It is the support of all living beings, up to and including the gods, humans, and asuras. {Ki.II-III: 63} [B32]
18.27「憍尸迦，善男子善女人應當依止此般若波羅密多，無論如來現在或如來已經般涅槃。為什麼呢？憍尸迦，此般若波羅密多本身是一切聲聞、辟支佛和菩薩摩訶薩的依靠，是一切有情的依靠，乃至天神、人和阿修羅都依靠它。一切這些同樣應當依止禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜，以及一切其他功德、果報和實現，乃至一切智智。為什麼呢？憍尸迦，此一切智智及其他功德是一切聲聞、辟支佛和菩薩摩訶薩的依靠，是一切眾生的依靠，乃至天神、人和阿修羅都依靠它。」
18.28“Kauśika, if any noble son or noble daughter were to make a stūpa of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship it for the duration of their lives with divine flowers, [F.76.b] garlands, perfumes, unguents, powders, religious garments, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”
18.28「憍尸迦，假如有善男子善女人為了供養已經進入般涅槃的如來，用七寶造作一座塔，高約一由旬，寬約半由旬，然後用天界的花朵、花鬘、香水、香油、香粉、法衣、衣服、傘蓋、勝幢、縡帛以及許多天界的音樂之聲，在他們的整個人生中對它進行服侍、尊敬、讚歎和供養，你認為憍尸迦，那個善男子或善女人的福德會因此而增長許多倍呢？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「世尊！是的！善逝！」帝釋回答說。
18.29The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, teaching it extensively to others, without being separated from the mind set on all-aspect omniscience, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.
18.29世尊說：「憍尸迦，若有善男子善女人，於此般若波羅密多書寫受持、誦讀、通達，以正念專注於此，並廣為他人演說，不離一切智智心，復以花、花鬘、香、塗香、末香、衣服、傘蓋、勝幡、縡帛及種種樂聲供養恭敬尊重禮拜，是善男子善女人福德，由此因緣，增長倍數，勝於前者。」
18.30“Kauśika, leaving aside that one stūpa, if any noble son or noble daughter were to fill this Jambudvīpa with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, religious garments, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?” [F.77.a]
18.30「憍尸迦，且置彼一塔。若善男子善女人以七寶充滿閻浮提，建造如來塔，高一由旬，廣半由旬，為供養般涅槃之如來，於其人壽命中，以天花、花鬘、香、塗香、末香、衣服、衣、傘蓋、勝幡、縡帛及眾多天樂聲供養、恭敬、尊重、讚誦此諸塔。憍尸迦，汝意云何？彼善男子善女人福德甚多，寧為增長不？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「世尊！是的！善逝！」帝釋回答說。
18.31The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, without being separated from the mind set on all-aspect omniscience, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. {Ki.II-III: 64}
18.31世尊說：「憍尸迦，若有善男子善女人將這般若波羅密多寫成文字，然後取受、受持、誦讀、精通它，正確地專注於它，且不遠離以一切智智為目標的心，並且用花朵、花環、香料、香膏、香粉、衣服、傘蓋、勝幡、縡帛以及各種音樂聲音來侍奉、尊敬、推崇和禮拜它，那麼那個人的福德會增長許多倍，遠超過前面所說的情形。」
18.32“Kauśika, leaving aside that filling of this Jambudvīpa with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this world system with its four continents with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, religious robes, garments, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”
18.32「憍尸迦，撇開那填滿閻浮提的如來塔不談，憍尸迦，假如有善男子或善女人用七寶填滿這個四大洲的世界，建造成約一由旬高、半由旬寬的塔來供養已經般涅槃的如來，然後在他們一生當中用天上的鮮花、花環、香料、香膏、香粉、袈裟、衣服、傘蓋、勝幡、縡帛和許多天樂來侍奉、恭敬、尊崇和供養這些塔，你認為憍尸迦，那個善男子或善女人因此所獲得的福德會增長很多倍嗎？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「會的，世尊！會的，善逝！」帝釋回答道。
18.33The Blessed One then said, “Kauśika, if any noble son or noble daughter were to make this perfection of wisdom into a book and then [F.77.b] take up, uphold, recite, master, and focus their attention correctly on it, committing it to writing, and in addition were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.
18.33世尊對憍尸迦說：「憍尸迦，如果有善男子或善女人將這般若波羅密多編成書冊，然後受持、讀誦、學習，並正確地專注於它，將其記錄成文字，進而用鮮花、花環、香料、膏油、粉末、衣服、傘蓋、勝幡、縡帛和各種樂聲來侍奉、恭敬、尊重和供養它，那個人的福德會比之前增長許多倍。」
18.34“Kauśika, leaving aside that filling of the world system with its four continents with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this confined chiliocosm with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”
18.34「憍尸迦，不說用如來的塔遍滿這四大洲世界，假如憍尸迦，有善男子或善女人用七寶造成的塔遍滿這小千世界，每個塔高約一由旬、寬約半由旬，為了供養已入般涅槃的如來，而且畢生都用天上的花、花環、香、膏油、香粉、衣服、傘蓋、勝幢、縡帛和許多天上的樂聲去承侍、尊敬、恭敬和供養這些塔，你認為憍尸迦，那個善男子或善女人因此所獲得的福德會增長許多倍嗎？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「世尊，是的！善逝，是的！」憍尸迦回答說。
18.35The Blessed One then said, “Kauśika, if any noble son or noble daughter were to make this perfection of wisdom into a book and then take up, uphold, recite, master, and focus their attention correctly on it, committing it to writing, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. {Ki.II-III: 65}
18.35世尊說道：「憍尸迦，如果有善男子或善女人能夠將這部般若波羅密多製作成書籍，然後拿起、受持、誦讀、通曉，並且正確地將注意力集中在它上面，將其記錄成文字，並且用花朵、花環、香料、膏油、粉末、衣服、傘蓋、勝幡、縡帛和各種聲音來供養、尊敬、恭敬和禮拜它，那麼這個人的福德將會增長許多倍，遠超過之前的情況。」
18.36“Kauśika, [F.78.a] leaving aside that filling of the confined chiliocosm with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this medium dichiliocosm with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would for that reason increase manifold?”
18.36「憍尸迦，撇開用如來的塔充滿小千世界這件事不說，如果憍尸迦，有善男子或善女人用七寶造成的塔充滿這個中千世界，塔的高度約為一由旬，寬度約為半由旬，為了禮拜已經般涅槃的如來，然後在他們的一生中，用天花、花鬘、香、油膏、粉末、衣服、傘蓋、勝幡、縡帛和許多音樂之聲來侍奉、尊敬、恭敬和禮拜這些塔，你認為憍尸迦，那個善男子或善女人的福德因此會增長很多倍嗎？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「是的，世尊！是的，善逝！」帝釋回答說。
18.37The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.
18.37世尊說：「憍尸迦，若有善男子善女人將此般若波羅密多書寫成卷，然後受持、誦讀、通達，並正確地專注於此，用花、花鬘、香、油膏、粉末、衣服、傘蓋、勝幡、縡帛和各種聲音對其恭敬、尊重、讚歎和供養，那麼此人的福德將會比前面所說的增長更加無量。
18.38“Kauśika, leaving aside that filling of the medium dichiliocosm with stūpas of the tathāgata, if, Kauśika, any noble son or noble daughter were to fill this great trichiliocosm with stūpas made of the seven precious materials, about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, [F.78.b] and were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds, do you think, Kauśika, that the merit of that noble son or noble daughter would increase manifold?”
18.38「憍尸迦，暫且不論用七寶所造的塔填滿中千世界來供養已般涅槃的如來，若有善男子善女人用七寶所造的塔填滿大千世界，高約一由旬，寬約半由旬，為了供養已般涅槃的如來，然後終身以天花、花環、香料、膏油、香粉、衣服、傘蓋、勝幡、縡帛和許多天樂之聲來侍奉、尊敬、榮耀和供養這些塔，你認為，憍尸迦，那善男子善女人的福德會因此增長無量倍嗎？」
“It would, Blessed Lord! It would, Sugata!” Śakra replied.
「會的，世尊！會的，善逝！」帝釋回答說。
18.39The Blessed One then said, “Kauśika, if any noble son or noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, and were to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former.
18.39世尊說道：「憍尸迦，如果任何善男子或善女人將這部般若波羅密多書寫下來，然後受持、讀誦、通達、正確地專注於它，並用花、花環、香、膏、粉、衣服、傘蓋、勝幡、縡帛和各種樂聲來供養、尊敬、恭敬、禮拜它，那個人的福德會增長到遠超於前面所說的那樣多倍的程度。」
18.40“Kauśika, leaving aside that filling of the great trichiliocosm with stūpas of the tathāgata, if, Kauśika, each being among all the beings in the great trichiliocosm were to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and they were then to serve, respect, honor, and worship these stūpas for the duration of their lives with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and many divine musical sounds— {Ki.II-III: 66} and if, on the other hand, any noble son or [F.79.a] noble daughter were to commit this perfection of wisdom to writing and then take up, uphold, recite, master, and focus their attention correctly on it, without being separated from the mind set on all-aspect omniscience, and were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds—the merit of that one would increase manifold to a greater extent than the former.”
18.40「憍尸迦，暫且不說用七寶建造如來塔遍滿大千世界的功德，假如憍尸迦，大千世界中的每一個眾生都各自建造由七寶製成的塔，這些塔都約高一由旬、寬半由旬，用以供奉已入般涅槃的如來，然後在他們的整個生命期間都用天花、花環、香料、香油、香粉、衣服、傘蓋、勝幡、縡帛和許多天樂來恭敬供養這些塔——另一方面，假如某個善男子或善女人將這般若波羅密多付諸文字，然後受持、誦讀、領會它，並正確地專注於它，心中不離一切智智，再用花、花環、香料、香油、香粉、衣服、傘蓋、勝幡、縡帛和各種樂聲來恭敬供養它——那個人的福德會增長無量倍，遠超過前者。」
18.41“That is so, Blessed Lord! That is so, Sugata!” Śakra exclaimed. “Blessed Lord, those who serve, respect, honor, and worship the perfection of wisdom will serve, respect, honor, and worship the tathāgatas, arhats, completely awakened buddhas of the past, future, and present.
18.41「確實如此，世尊！確實如此，善逝！」憍尸迦讚嘆說。「世尊，那些恭敬、尊重、禮拜般若波羅密多的人，就是在恭敬、尊重、禮拜過去、未來、現在的如來、阿羅漢、完全覺悟的佛陀。
18.42“Even if each being among all the beings that there are in the world systems of the eastern direction, numerous as the grains of sand of the river Gaṅgā, were also to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for an eon or for longer than an eon with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds—and even if each being among all the beings that there are in the world systems of the southern, western, northern, northeastern, southeastern, southwestern, and [F.79.b] northwestern directions, as well as the nadir and the zenith, numerous as the grains of sand of the river Gaṅgā, were also to build stūpas made of the seven precious materials, all of them about one yojana in height and half a yojana in width, in order to worship a tathāgata who had passed into final nirvāṇa, and were then to serve, respect, honor, and worship these stūpas for an eon or for longer than an eon with divine flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various divine musical sounds—do you think, Blessed Lord, that the merit of those noble sons or noble daughters would for that reason increase manifold?”
18.42「世尊，縱使東方世界中，有如恆河沙數那樣眾多的眾生，每一個眾生都各自用七寶造作塔廟，高約一由旬，寬約半由旬，為了禮敬已入般涅槃的如來，並且在一劫或超過一劫的時間中，用天花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡、縡帛和種種天樂之聲來禮敬、尊重、恭敬、供養這些塔廟。又縱使南、西、北、東北、東南、西南、西北方向，以及下方和上方世界中，有如恆河沙數那樣眾多的眾生，每一個眾生都各自用七寶造作塔廟，高約一由旬，寬約半由旬，為了禮敬已入般涅槃的如來，並且在一劫或超過一劫的時間中，用天花、花鬘、香、塗香、粉末、衣服、傘蓋、勝幡、縡帛和種種天樂之聲來禮敬、尊重、恭敬、供養這些塔廟。世尊，您認為那些善男子善女人的福德因此會增長很多倍嗎？」
“They would, Kauśika!” replied the Blessed One.
「他們確實會，憍尸迦！」世尊答道。
18.43Śakra then said, “Blessed Lord, if any noble son or noble daughter were to commit this perfection of wisdom to writing and take up, uphold, recite, master, {Ki.II-III: 67} and focus their attention correctly on it, and were then to serve, respect, honor, and worship it with flowers, garlands, perfumes, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, the merit of that one would increase manifold to a greater extent than the former. If one were to ask why, Blessed Lord, it is because all virtuous attributes are gathered within this perfection of wisdom. That is to say, the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, [F.80.a] the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, the emptiness of internal phenomena, [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, the gateways to liberation—emptiness, signlessness, and wishlessness—the four truths of the noble ones comprising suffering, its cause, its cessation, and the path [leading to its cessation], the six extrasensory powers, the eight aspects of liberation, the nine serial steps of meditative absorption, all the meditative stabilities, all the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [all the fruits and realizations], up to and including all-aspect omniscience, are indeed gathered within it. This is the teaching of the lord buddhas. Training in it, the śrāvakas, pratyekabuddhas, and all the lord buddhas of the past, future, and present have transcended, are transcending, and will transcend all phenomena.”
18.43帝釋天說：「世尊，如果有善男子善女人能夠將這部般若波羅密多書寫下來，並且領受、受持、誦讀、修習，以及正確專注於它，然後用花、花環、香、香膏、粉末、衣服、傘蓋、勝幡、縡帛和各種音樂來恭敬禮拜它，那個人的福德會增長，遠遠超過之前的情況。如果有人問為什麼會這樣，世尊，那是因為一切善法都聚集在這部般若波羅密多中。也就是說，十善道、四禪、四無量心、四無色定、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、直到無自性空等一切空性相，念住、正勤、神足、根、力、覺支、八正道、解脫門——空、無相、無願——四聖諦，包括苦、苦因、苦的滅盡和導致滅盡的道，六神通、八解脫、九次第定、一切三摩地、一切陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法，以及直到一切智智的一切果和現證，都確實聚集在其中。這是諸佛世尊的教法。通過修習它，聲聞、辟支佛以及過去、未來、現在的一切佛世尊都已經超越、正在超越、將會超越一切諸法。」
18.44This completes the eighteenth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
18.44（結尾）