Chapter 21
第二十一章
21.1Then the venerable Ānanda said to the Blessed One, “Blessed Lord, the name of the perfection of generosity is not as well known as the name of the perfection of wisdom. Nor are the names of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, and the perfection of meditative concentration as well known. Nor are the names of the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, as well known. Nor are the names of the applications of mindfulness as well known. Nor are the names of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path as well known. Nor are the names of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions as well known. [F.90.a] Nor are the names of 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, and the dhāraṇī gateways as well known. Nor are the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas as well known.”
21.1尊者阿難對世尊說：「薄伽梵，布施波羅蜜的名稱不如般若波羅密多的名稱那麼廣為人知。持戒波羅蜜、忍辱波羅蜜、精進波羅蜜和禪定波羅蜜的名稱也不如般若波羅密多那麼廣為人知。內空以及一直到無自性空等這些空性的名稱也不如般若波羅密多那麼廣為人知。念住的名稱也不如般若波羅密多那麼廣為人知。正勤、神足、根、力、覺支和八正道的名稱也不如般若波羅密多那麼廣為人知。聖諦、禪定、無量心和無色定的名稱也不如般若波羅密多那麼廣為人知。八解脫、九次第定、解脫門——空、無相和無願——神通、三摩地和陀羅尼門的名稱也不如般若波羅密多那麼廣為人知。如來十力、四無所畏、四無礙智和佛不共法的名稱也不如般若波羅密多那麼廣為人知。」
21.2“Ānanda,” replied the Blessed One, “this is because this perfection of wisdom has precedence over the five other perfections, all the aspects of emptiness, 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 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. It guides them all.
21.2「阿難，這是因為般若波羅密多在其他五波羅密、一切空性相、三十七道品、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、解脫門——空、無相、無願、神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智和十八不共法之前具有優先性。它引導所有這些法。」
21.3“Ānanda, do you think that giving that is not dedicated toward all-aspect omniscience is indicative of the perfection of generosity? Do you think that ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are not dedicated toward all-aspect omniscience are indicative of the perfection of wisdom [and so forth]?”
21.3「阿難，你認為沒有迴向一切智智的布施，是指布施波羅蜜嗎？你認為沒有迴向一切智智的持戒、忍辱、精進、禪定和般若，是指持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜嗎？」
21.4“No, Blessed Lord!” he replied. “Blessed Lord, in what way is giving, when dedicated toward all-aspect omniscience, [F.90.b] indicative of the perfection of generosity, {Ki.II-III: 78} and in what way are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom, when dedicated toward all-aspect omniscience, indicative of the perfection of wisdom [and so forth]?”
21.4「不是這樣，世尊！」他回答說。「世尊，布施在迴向一切智智時，[F.90.b] 以什麼方式成為布施波羅蜜，持戒、忍辱、精進、禪定和般若在迴向一切智智時，以什麼方式成為般若波羅蜜等？」
21.5“Ānanda,” the Blessed One answered, “giving that is dedicated toward all-aspect omniscience in a nondual manner is indicative of the perfection of generosity. Ānanda, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner are indicative of the perfection of wisdom [and so forth]. A gift that is dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything is indicative of the perfection of generosity. Ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nonarising manner and without apprehending anything are indicative of the perfection of wisdom [and so forth].”
21.5「阿難，」世尊回答說，「以非二元的方式迴向一切智智的布施，就是布施波羅密的體現。阿難，以非二元的方式迴向一切智智的持戒、忍、精進、禪那和般若，就是般若波羅密[等]的體現。以無生的方式迴向一切智智且不執著任何事物的所施物，就是布施波羅密的體現。以無生的方式迴向一切智智且不執著任何事物的持戒、忍、精進、禪那和般若，就是般若波羅密[等]的體現。」
21.6Ānanda then asked, “Blessed Lord, how is giving that is dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of generosity? How are ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that are dedicated toward all-aspect omniscience in a nondual manner, in a nonarising manner, and without apprehending anything indicative of the perfection of wisdom [and so forth]?”
21.6阿難隨即問道：「世尊，獻禮於一切智智、以不二元的方式、無生的方式進行，且不執著任何事物的布施，如何表現為布施波羅密？獻禮於一切智智、以不二元的方式、無生的方式進行，且不執著任何事物的持戒、忍、精進、禪那和般若，如何表現為般若波羅密等？」
21.7The Blessed One replied, “It is owing to the nonduality of physical forms, it is owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and it is owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment.” [F.91.a]
21.7世尊回答說：「這是因為色的不二性，這是因為受、想、行、識的不二性，這是因為[所有其他的屬性和證悟]的不二性，直到菩提為止。」
21.8“Blessed Lord, how is it owing to the nonduality of physical forms, how is it owing to the nonduality of feelings, perceptions, formative predispositions, and consciousness, and how is it owing to the nonduality of [all the other attributes and realizations], up to and including enlightenment?”
21.8「薄伽梵，色法的不二性如何成立，受、想、行、識的不二性如何成立，以及一切其他屬性和現證，直至菩提的不二性如何成立？」
21.9“Ānanda,” replied the Blessed One, “it is because physical forms are empty of physical forms, and because feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. If you ask why, it is because physical forms, feelings, perceptions, formative predispositions, and consciousness are indivisible from these perfections and are not to be divided into two. [All the other attributes and realizations], up to and including enlightenment, are empty of enlightenment [and so forth]. If you ask why, it is because enlightenment [and so forth] are indivisible from these perfections, and are not to be divided into two.
21.9"阿難，"世尊回答說，"這是因為色蘊本身空於色蘊，而受、想、行、識蘊本身空於識蘊，依此類推。如果你問為什麼，那是因為色、受、想、行、識蘊與這些波羅密多不可分割，不能分為二元。一切其他的屬性和證悟，直到菩提，都空於菩提，依此類推。如果你問為什麼，那是因為菩提等與這些波羅密多不可分割，不能分為二元。"
21.10“Ānanda, so it is that the perfection of wisdom itself has precedence over those five other perfections. The perfection of wisdom itself has precedence over all the aspects of emptiness, the thirty-seven 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 three gateways to liberation, the six extrasensory powers, all the meditative stabilities, all 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.
21.10「阿難，所以般若波羅密多本身在那五種波羅密多之中具有首要地位。般若波羅密多本身在空性的一切方面、三十七道品、聖諦、禪定、四無量心、無色定、八解脫、九次第定、三解脫門、六神通、一切三摩地、一切陀羅尼門、如來十力、四無所畏、四無礙智和十八不共法之上都具有首要地位。
21.11“Ānanda, just as seeds that have been planted in a large field accumulate causes and conditions and then flourish, while the large field acts as their support in that dependent on that large field the seeds will grow, [F.91.b] in the same way it is dependent on the perfection of wisdom that all the other perfections, all the aspects of emptiness, the thirty-seven 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 three gateways to liberation, the six extrasensory powers, the meditative stabilities, and the dhāraṇī gateways will flourish; that 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 will flourish; and that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish. {Ki.II-III: 79}
21.11「阿難，就如同在大田地中播種的種子，積聚因緣而後生長，大田地為其所依，依於該大田地種子才能生長，同樣地，依於般若波羅密多，其他五波羅密多、空性的一切方面、三十七道品、聖諦、禪定、無量心、無色定、八解脫、九次第定、三解脫門、六神通、三摩地、陀羅尼門都將興盛；如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法都將興盛；一切法智、道智、一切智智都將興盛。」
21.12“Ānanda, it is dependent on all-aspect omniscience that the five other perfections will flourish. It is dependent on all-aspect omniscience that all the aspects of emptiness will flourish. It is dependent on all-aspect omniscience that the four applications of mindfulness will flourish. It is dependent on all-aspect omniscience that the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will flourish. It is dependent on all-aspect omniscience that the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four 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, [F.92.a] 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 will flourish. It is dependent on all-aspect omniscience that knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience will flourish.
21.12「阿難，一切智智是五波羅密多得以增長的依託。一切智智是空性諸方面得以增長的依託。一切智智是四念處得以增長的依託。一切智智是四正勤、四神足、五根、五力、七覺支和八正道得以增長的依託。一切智智是四聖諦、四禪、四無量心、四無色定、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、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法得以增長的依託。一切智智是一切法智、道智和一切智智得以增長的依託。」
21.13“Ānanda, so it is that the perfection of wisdom consummates those five other perfections. It consummates all the aspects of emptiness. It consummates the four applications of mindfulness. It consummates the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path. It consummates the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four 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 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. It consummates knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.” [B33]
21.13「阿難，般若波羅密多就是這樣圓滿成就那五種其他的波羅密多。它圓滿成就所有的空性相。它圓滿成就四念處。它圓滿成就四正斷、四神足、五根、五力、七覺支和八正道。它圓滿成就四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、三解脫門——空、無相和無願、六神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法。它圓滿成就一切法智、道智和一切智智。」
21.14Then Śakra, mighty lord of the gods, said to the Blessed One, “Blessed Lord, the tathāgata, arhat, completely awakened Buddha has not yet spoken of all the attributes of the perfection of wisdom [F.92.b] that I have heard from you, Blessed Lord. These include however many attributes there are that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and they include all those attributes of this perfection of wisdom that I have received from you, Blessed Lord, and then maintained, recited, mastered, and propagated.
21.14帝釋天主對世尊說：「世尊，如來、阿羅漢、正遍知佛還未曾講述過般若波羅密多的所有功德，那些我從您這裡聽聞的功德。這些包括凡是善男子或善女人在受持、執持、誦讀、掌握並正確專注於此般若波羅密多時所獲得的任何功德，並且包括此般若波羅密多的所有功德，那些我從您這裡領受、並且保持、誦讀、掌握和傳播的所有功德。」
21.15“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that the paths of the ten virtuous actions will emerge in the world; that the four meditative concentrations will emerge in the world; that the four immeasurable attitudes, the four formless absorptions, and the five extrasensory powers will emerge in the world; that the perfection of generosity will emerge in the world; that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and perfection of wisdom will emerge in the world; that the emptiness of internal phenomena will emerge in the world; that [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, will emerge in the world; that the four applications of mindfulness will emerge in the world; that the [other causal attributes], up to and including the noble eightfold path, will emerge in the world; and that [all the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, will emerge in the world.
21.15「薄伽梵，正是由於受持、奉持、誦讀和弘揚般若波羅密多，正確地專注於它，十善道才會在世間出現；四禪才會在世間出現；四無量心、四無色定和五通才會在世間出現；布施波羅蜜才會在世間出現；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密多才會在世間出現；內空才會在世間出現；乃至無自性空才會在世間出現；四念處才會在世間出現；乃至八正道才會在世間出現；以及乃至十八不共法才會在世間出現。」
21.16“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing the attention correctly on it, that great and lofty royal class families will emerge in the world, [F.93.a] that great and lofty priestly families will emerge in the world, that great and lofty householder families will emerge in the world, that the gods of the Caturmahārājakāyika realm will be discerned in the world, and that the gods [of other realms], up to and including Akaniṣṭha, will be discerned in the world.
21.16「世尊，由於菩薩摩訶薩受持、奉持、誦讀並弘傳般若波羅密多，並正確專注於此，大的、崇高的剎帝利家族將在世間出現，大的、崇高的婆羅門家族將在世間出現，大的、崇高的長者家族將在世間出現，四大王眾天的天神將被識別於世間，以及其他領域的天神，直至阿迦膩吒天，將被識別於世間。」
21.17“Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that those who have entered the stream to nirvāṇa are discerned in the world; that those who are destined for only one more rebirth, those who are no longer subject to rebirth, and those who are arhats are discerned in the world; that pratyekabuddhas are discerned in the world; and that bodhisattva great beings are discerned in the world. Blessed Lord, it is by taking up, upholding, reciting, and propagating the perfection of wisdom, focusing their attention correctly on it, that the tathāgatas, arhats, completely awakened buddhas emerge in the world!” {Ki.II-III: 80}
21.17「世尊，通過受持、奉行、誦持和宣揚般若波羅密多，正確地將注意力聚焦於其上，預流果者會在世間顯現；一來者、不來者和阿羅漢會在世間顯現；辟支佛會在世間顯現；菩薩摩訶薩會在世間顯現。世尊，正是通過受持、奉行、誦持和宣揚般若波羅密多，正確地將注意力聚焦於其上，如來、阿羅漢、正遍知佛才會在世間出現！」
21.18“Kauśika,” replied the Blessed One, “I have not exhaustively spoken of those attributes that noble sons or noble daughters acquire when they take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom. If you ask why, Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of ethical discipline. Those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, [F.93.b] never separating from the mind set on all-aspect omniscience, will possess the immeasurable aggregate of meditative stability, the immeasurable aggregate of wisdom, the immeasurable aggregate of liberation, and the immeasurable aggregate of seeing the wisdom of liberation.
21.18「憍尸迦，」世尊答道，「善男子或善女人取受、受持、誦習、精通並正確專注於此般若波羅密多時所獲得的那些功德，我還沒有詳盡說完。你問為什麼呢，憍尸迦？那些善男子或善女人取受、受持、誦習、精通並正確專注於此般若波羅密多，永不遠離以一切智智為目標的心念，將會具備無量的戒蘊。那些善男子或善女人取受、受持、誦習、精通並正確專注於此般若波羅密多，永不遠離以一切智智為目標的心念，將會具備無量的定蘊、無量的慧蘊、無量的解脫蘊，以及無量的解脫知見蘊。」
21.19“Kauśika, you should know that any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, will enter into the objectives of the tathāgatas.
21.19「憍尸迦，你應當知道，任何善男子或善女人，若能受持、奉行、誦讀、精通此般若波羅密多，並以正確的注意力專注於它，永不遠離一切智智的心念，將進入如來的目標之中。
21.20“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 seeing the wisdom of liberation that are possessed by all the śrāvakas and pratyekabuddhas, and those corresponding aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation that are possessed by those noble sons and noble daughters, Kauśika, the aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation possessed by all the śrāvakas and pratyekabuddhas come nowhere near even a hundredth part of the latter aggregates of ethical discipline, meditative stability, wisdom, liberation, and seeing the wisdom of liberation [possessed by those noble sons and noble daughters]. They come nowhere near even a thousandth part. They come nowhere near even a hundred thousandth part. They come nowhere near even a ten millionth part. They come nowhere near even a billionth part. They come nowhere near even a ten billionth part. They come nowhere near even a trillionth part. They come nowhere near even a hundred billion trillionth part. [F.94.a] They come nowhere near even any number, fraction, calculation, or exemplar. They would stand no comparison. If you ask why, the minds of those noble sons or noble daughters are liberated from the levels of the śrāvakas and pratyekabuddhas, and they do not comprehend anything at all.
21.20「憍尸迦，關於所有聲聞和辟支佛所具有的戒蘊、定蘊、慧蘊、解脫蘊和解脫知見蘊，以及那些善男子善女人所具有的相應戒蘊、定蘊、慧蘊、解脫蘊和解脫知見蘊，憍尸迦，所有聲聞和辟支佛所具有的戒蘊、定蘊、慧蘊、解脫蘊和解脫知見蘊，遠遠達不到後者的戒蘊、定蘊、慧蘊、解脫蘊和解脫知見蘊的百分之一。遠遠達不到千分之一。遠遠達不到十萬分之一。遠遠達不到千萬分之一。遠遠達不到十億分之一。遠遠達不到百億分之一。遠遠達不到兆分之一。遠遠達不到百兆分之一。遠遠達不到任何數字、比例、計算或譬喻。二者無法相比。何以故？那些善男子善女人的心，已經從聲聞和辟支佛的地解脫了，而且他們對任何事物都不執著。」
21.21“Kauśika, I do speak of the way in which attributes will be accrued in this life and in the next life by noble sons or noble daughters who commit this perfection of wisdom to writing, taking it up, upholding, reciting, and mastering it, focusing their attention correctly on it, and who then serve, venerate, respect, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.” {Ki.II-III: 81}
21.21「憍尸迦，我確實說過善男子善女人將這般若波羅密多記錄成文字，受持、讀誦、通達、正確專注於它，然後以花、花鬘、香、塗香、散香、衣服、傘蓋、勝幡、縡帛和各種音樂聲音來侍奉、恭敬、尊重和禮拜它，將在此生和來世獲得功德的方式。」
21.22Śakra then said, “Blessed Lord, I will always uninterruptedly guard, shelter, and nurture those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit this perfection of wisdom to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds.”
21.22帝釋說道：「薄伽梵，我將時時刻刻不間斷地守護、庇佑和照顧那些善男子善女人。他們受持、奉行、誦讀、通曉這般若波羅密多，心意始終不離一切智智，並將這般若波羅密多書寫記錄下來，然後用花、花鬘、香、塗香、粉香、衣服、傘蓋、勝幡、縡帛和各種音樂之聲來侍奉、恭敬、尊重和禮拜。」
21.23“Kauśika,” replied the Blessed One, “when noble sons or noble daughters chant this perfection of wisdom, many hundred thousands of gods will delightedly arrive to hear the Dharma. [F.94.b] Indeed, when those noble sons or noble daughters teach the Dharma endowed with the perfection of wisdom, the gods will think that they are drawing upon inspired speech. Even when those [noble sons or noble daughters] who profess the Dharma speak quietly, the gods will think that they are drawing upon inspired speech that is in the service of the Dharma. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will indeed acquire such qualities that pertain to the present life.
21.23「憍尸迦，」世尊回答道：「當善男子善女人誦讀這部般若波羅密多時，許多數十萬天神將歡喜地到來聽聞法。確實，當那些善男子善女人宣講具足般若波羅密多的法時，天神會認為他們運用的是辯才。即使那些宣講法的善男子善女人說話輕微，天神也會認為他們運用的是服侍於法的辯才。憍尸迦，那些受持、守護、誦讀、掌握這部般若波羅密多，並將其書寫下來，然後用花、花鬘、香、膏油、粉末、衣服、傘蓋、勝幢、縡帛及各種音樂之聲來侍奉、尊重、敬禮及禮拜它的善男子善女人，將確實成就與現在生相關的這樣的功德。」
21.24“Moreover, Kauśika, when those noble sons or noble daughters teach the perfection of wisdom to the four assemblies, they will not be discouraged lest someone might seek to censure them and look for an opportunity to intrude [and cause harm]. If you ask why, it is because this same perfection of wisdom will guard, shelter, and nurture those noble sons or noble daughters. If you ask why, it is because in this perfection of wisdom all phenomena—mundane and supramundane, contaminated and uncontaminated, common and uncommon, virtuous and nonvirtuous, conditioned and unconditioned—as well as the attributes of the śrāvakas, the attributes of the pratyekabuddhas, the attributes of the bodhisattvas, and the attributes of the buddhas, are indeed undifferentiated. If you ask why, it is because this is the treasure comprising all virtuous attributes. {Ki.II-III: 82} Since those noble sons or noble daughters also dwell utterly in the emptiness of internal phenomena, [F.95.a] and dwell utterly in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, they do not at all observe anyone seeking to censure the perfection of wisdom. Nor do they observe any censure of the perfection of wisdom, nor do they observe anything that could be censured in the perfection of wisdom. Because they have been favored by the perfection of wisdom there is no one at all who can seek to censure those noble sons or noble daughters.
21.24「而且，憍尸迦，當那些善男子善女人向四眾講說般若波羅密多時，他們不會因為害怕有人想要譴責他們而尋求機會侵擾而感到沮喪。如果你問為什麼，那是因為這個般若波羅密多本身會守護、庇佑和培養那些善男子善女人。如果你問為什麼，那是因為在這個般若波羅密多中，所有的法——世間的和出世間的、有漏的和無漏的、共通的和不共通的、善的和不善的、有為的和無為的——以及聲聞法、獨覺法、菩薩法和佛法，都是完全無差別的。如果你問為什麼，那是因為這就是包含所有善法的寶藏。既然那些善男子善女人也完全住於內空，完全住於各種空性之中，直到無自性空，他們就完全不觀察到任何人想要譴責般若波羅密多。他們也不觀察到對般若波羅密多的任何譴責，也不觀察到在般若波羅密多中任何能被譴責的東西。因為他們被般若波羅密多所護佑，就完全不存在任何人能夠譴責那些善男子善女人。」
21.25“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because there is no one at all who can seek to censure those noble sons or noble daughters.
21.25「憍尸迦，再者，那些受持、奉行、誦讀、通達並正確注意般若波羅密多的善男子善女人，他們的心不會畏縮、不會被威嚇、不會害怕、不會驚恐、不會畏懼。若問何故？乃因沒有任何人能夠去譏誚那些善男子善女人。」
21.26“Moreover, Kauśika, the minds of those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom will not cower. They will not be intimidated. They will not be afraid. They will not be terrified. They will not be fearful. If you ask why, it is because those noble sons or noble daughters do not consider that there is any entity that would cause them to cower, to be intimidated, to be afraid, or to be fearful. Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, [F.95.b] parasols, victory banners, ribbons, and various musical sounds, will acquire such qualities that pertain to this life.
21.26「此外，憍尸迦，那些受持、奉行、誦讀、通達並正確專注於這般若波羅密多的善男子或善女人，他們的心不會膽怯。他們不會被威嚇。他們不會害怕。他們不會驚恐。他們不會恐懼。如果你問為什麼，那是因為這些善男子或善女人不認為有任何事物會使他們膽怯、被威嚇、害怕或恐懼。憍尸迦，那些受持、奉行、誦讀、通達並正確專注於這般若波羅密多的善男子或善女人，並將其書寫下來，然後用花卉、花環、香、膏油、粉末、衣服、傘蓋、勝幡、縡帛和各種樂音來侍奉、尊敬、讚嘆和供養它，將會獲得與現在生活相關的這樣的功德。」
21.27“Moreover, Kauśika, any noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and who commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, ribbons, and various musical sounds, will be kept in mind by their parents, friends, kings, ministers, virtuous ascetics, and brahmin priests. They will also be singled out and held dear by all the lord buddhas who are alive and present in the world systems of the ten directions, as well as by bodhisattva great beings, pratyekabuddhas, arhats, and all those [on the paths of] learning and no-more-learning. They will be kept in mind and held dear by the world with its gods, demons, and Brahmā deities, as well as by [superior] human beings including virtuous ascetics and brahmin priests, and by gods, humans, and asuras. Their inspired speech will not be usurped. Their perfection of generosity will not be usurped. Their perfection of ethical discipline, perfection of tolerance, {Ki.II-III: 83} perfection of perseverance, perfection of meditative concentration, and perfection of wisdom will not be usurped. Their cultivation of the emptiness of internal phenomena will not be usurped, and their cultivations of [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [F.96.a] will not be usurped. Their cultivation of the applications of mindfulness will not be usurped. Their cultivation of the correct exertions, the supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path will not be usurped. Their cultivation of the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the three 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 will not be usurped. Their acts that bring beings to maturation will not be usurped. Their acts that refine the buddhafields will not be usurped. Their cultivation of all-aspect omniscience will not be usurped. They will have the power to answer in accordance with the Dharma all heretical repudiations that others might raise.
21.27「況且，憍尸迦，任何善男子或善女人，取受、受持、誦讀、掌握、正確專注於這般若波羅密多，並將其書寫成文，然後用花、花鬘、香、塗香、粉香、衣服、傘蓋、勝幡、縡帛和各種音樂之聲來供養、尊敬、恭敬、禮拜它，將被他們的父母、朋友、國王、大臣、持戒沙門和婆羅門所念及。他們也將被十方世界中現存的所有諸佛世尊、菩薩摩訶薩、辟支佛、阿羅漢以及所有有學與無學者所特別標舉和珍視。他們將被包括天神、魔在內的世間，以及梵天諸天，還有包括持戒沙門和婆羅門在內的人類，以及天神、人和阿修羅所念及和珍視。他們的辯才不會被奪取。他們的布施波羅蜜不會被奪取。他們的持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜不會被奪取。他們對內空的修習不會被奪取，他們對包括無自性空在內的所有其他空性方面的修習不會被奪取。他們對念住的修習不會被奪取。他們對正勤、神足、五根、五力、七覺支和八正道的修習不會被奪取。他們對四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、三解脫門、神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法的修習不會被奪取。他們成熟眾生的行為不會被奪取。他們莊嚴佛土的行為不會被奪取。他們對一切智智的修習不會被奪取。他們將具有能力按照法義來回答他人可能提出的任何異端邪說的駁斥。」
21.28“Kauśika, those noble sons or noble daughters who take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, never separating from the mind set on all-aspect omniscience, and who commit it to writing, and then serve, respect, honor, and worship it with various flowers, garlands, incense, unguents, powders, religious robes, clothing, parasols, victory banners, ribbons, and musical sounds, will accrue such qualities that pertain to this life.
21.28「憍尸迦，那些善男子或善女人，如果領受、保持、誦讀、通曉這般若波羅密多，並且心念正確地專注於此，從不遠離追求一切智智的心願，將其書寫下來，然後用各種花朵、花環、香、塗香、香粉、袈裟、衣服、傘蓋、勝幢、縡帛和音樂聲音來侍奉、尊敬、尊崇和供養它，他們將在今生獲得這樣的功德。」
21.29“Moreover, Kauśika, when any noble sons or noble daughters [F.96.b] commit this perfection of wisdom to writing and retain it, the gods of the Caturmahārājakāyika realm throughout the world systems of the great trichiliocosm who have actually entered upon unsurpassed, complete enlightenment, and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms who have actually entered upon unsurpassed, complete enlightenment, will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes]. {Ki.II-III: 84} The gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, also will arrive there, and they will recite, uphold, master, pay homage to, and bow before this perfection of wisdom, and only then will they consider departing again [for their own abodes].
21.29「此外，憍尸迦，若有善男子善女人將此般若波羅密多書寫受持，大千世界中四大王眾天已入無上正等菩提者，及忉利天、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、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天等諸天已入無上正等菩提者，皆當來至其所，受持、誦讀、通達此般若波羅密多，而為禮拜恭敬，然後乃欲還。淨居天中無熱天、善見天、善現天、阿迦膩吒天諸天，亦當來至其所，受持、誦讀、通達此般若波羅密多，而為禮拜恭敬，然後乃欲還。」
21.30“Kauśika, the gods of the Caturmahārājakāyika realm throughout the world systems of the ten directions who have actually entered upon unsurpassed, complete enlightenment; and all the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, Parīttabṛhat, Apramāṇabṛhat, and Bṛhatphala realms [F.97.a] who have actually entered upon unsurpassed, complete enlightenment; and the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms, will also arrive there, along with many gods other than those, and nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are said to be of great majesty and great splendor, and they will recite, uphold, master, pay homage to, and bow before this the perfection of wisdom. Only then will they consider departing again [for their own abodes].
21.30「憍尸迦，十方世界中四大王眾天的諸天神，已真實趣入無上正等菩提者；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、大梵天、光天、少光天、無量光天、光音天、妙樂天、少淨天、無量淨天、淨天、廣天、少廣天、無量廣天、廣果天的諸天神，已真實趣入無上正等菩提者；以及淨居天的無想天、無熱天、善見天、善現天、阿迦膩吒天的諸天神，也都會來此，與許多其他的諸天神一起，以及龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽，被稱為具大威力、大光明者，他們都會來此，受持、讀誦、通曉、禮敬、頂禮這般若波羅密多。唯有如此，他們才會考慮回到各自的住處。」
21.31“Kauśika, those noble sons or noble daughters should also think, ‘May I grant this gift of the Dharma to the gods of the Caturmahārājakāyika realm throughout the world systems of the ten directions, and to the gods of other realms, up to and including Bṛhatphala, who have actually entered upon unsurpassed, complete enlightenment; and to the gods of the Pure Abodes, namely those of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms; as well as to the gods other than those; and to nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who are of great splendor, who have all arrived in order to recite, uphold, master, pay homage to, and worship this. perfection of wisdom!’ Once they have indeed recited, upheld, mastered, paid homage to, made offerings to, and bowed before this perfection of wisdom, they will depart again [for their own abodes].
21.31「憍尸迦，那些善男子或善女人也應該這樣思考：『願我將法施給十方世界中四大王眾天及其他各天域的天神，直到廣果天，那些已經進入無上正等菩提的天神；以及淨居天，即無想天、無熱天、善見天、善現天和阿迦膩吒天的天神；以及其他的天神；還有龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽，那些具有大威德、大光明的眾生，他們都已經到來為了受持、讀誦、學習、禮敬和供養這般若波羅密多！』他們一旦已經受持、讀誦、學習、禮敬、供養和禮拜這般若波羅密多之後，就會各自回到自己的住處去。」
21.32“Kauśika, the gods present in the world systems of this great trichiliocosm, extending from the Caturmahārājakāyika realm as far as Akaniṣṭha, and the gods present in the world systems of the ten directions, extending from the Caturmahārājakāyika realm [F.97.b] as far as Akaniṣṭha, will guard, protect, and nurture those noble sons or noble daughters.
21.32「憍尸迦，此大千世界中，從四大王眾天乃至阿迦膩吒天的世界裡現有的天神，以及十方世界中，從四大王眾天乃至阿迦膩吒天的世界裡現有的天神，都將守護、保護並養護那些善男子善女人。」
21.33“Kauśika, anyone seeking to censure those [noble sons or noble daughters] would find no opportunity to do so, except in connection with the ripening of past actions. Kauśika, those noble sons or noble daughters will accrue such qualities pertaining to this life. Gods who have actually entered upon unsurpassed, complete enlightenment will indeed decide to come there in order to worship this perfection of wisdom and in order to guard, protect, and nurture those noble sons or noble daughters. If you ask why, Kauśika, it is because those noble sons or noble daughters have actually entered upon unsurpassed, complete enlightenment. They protect all beings, they bring all beings to maturation, they benefit all beings, and they secure all beings in happiness.”
21.33「憍尸迦，要非往業果熟，否則無人能找到機會去譏諷那些善男子善女人。憍尸迦，那些善男子善女人將積聚與此生相關的這樣的功德。已經進入無上正等菩提的天神確實會決定來到那裡，為了禮敬這般若波羅密多，並為了護持、保護和成熟那些善男子善女人。若你問為什麼，憍尸迦，那是因為那些善男子善女人已經進入無上正等菩提。他們保護所有眾生，他們使所有眾生成熟，他們利益所有眾生，他們使所有眾生安樂。」
21.34Śakra then asked, “Blessed Lord, how will those noble sons or noble daughters know that the gods of the Caturmahārājakāyika realm and the gods [of other realms], up to and including Akaniṣṭha, will have arrived here from the world systems of the ten directions in order to recite, uphold, retain, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom?”
21.34帝釋問道：「薄伽梵，善男子善女人應當如何知曉四大王眾天的天神以及乃至阿迦膩吒天的諸天，將從十方世界到來，為了受持、奉持、領受、掌握、禮敬、頂禮、侍奉、尊重、恭敬，以及禮拜這般若波羅密多呢？」
21.35“Kauśika,” replied the Blessed One, {Ki.II-III: 85} “if those noble sons or noble daughters behold great light around the place where this [book of] the perfection of wisdom has been placed, they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty [F.98.a] will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.
21.35「憍尸迦，」世尊答道，「如果那些善男子善女人看見在安放此般若波羅密多典籍的地方周圍出現了強烈的光芒，他們就應當確實明白，具有強大神通、偉大變化、偉大威權和偉大莊嚴的卓越有力的天神已經來到此處，為了誦讀、受持、掌握、禮敬、頂禮、侍奉、尊重、尊崇和供養此般若波羅密多。」
21.36“Moreover, Kauśika, if those noble sons or noble daughters smell a perfume surpassing that of the divine sacraments, which they have not previously scented, then they should certainly understand that eminently powerful gods, endowed with great magical powers, great miraculous abilities, great authority, and great majesty will have arrived in order to recite, uphold, master, pay homage to, bow before, serve, respect, honor, and worship this perfection of wisdom.
21.36「況且，憍尸迦，若那些善男子善女人聞到一種香氣，超越天香的香氣，是他們以前未曾聞過的，那麼他們應當確實理解，具有大神通、大變化、大威力和大莊嚴的殊勝天神已經來到此處，為了誦讀、執持、領受、掌握、禮敬、頂禮、侍奉、尊重、恭敬和供養這般若波羅密多。」
21.37“Moreover, Kauśika, if those noble sons or noble daughters maintain scrupulous conduct, on account of their scrupulous conduct those gods will arrive there, and utterly rejoice after reciting, holding, mastering, serving, respecting, honoring, and worshiping this perfection of wisdom. All gods of feeble power, as many as there are in that place, will be unable to bear the majesty, the glory, and the exaltedness of those eminently powerful gods, and so they will consider departing from that place. The more those eminently powerful gods, endowed with great magical powers, great miraculous abilities, and great authority, think that they should come there, the more the resolve of those noble sons or noble daughters will be enhanced.
21.37「此外，憍尸迦，若善男子善女人守持戒行，因其戒行的緣故，那些天神將會來到那裡，在誦習、受持、掌握、侍奉、恭敬、尊榮、禮拜這般若波羅密多之後，得到究竟的喜樂。所有力量微弱的天神，無論那個地方有多少，都將無法承受那些力量殊勝的天神的威勢、光榮和殊勝，因此他們將考慮離開那個地方。那些力量殊勝的天神具有大神通、大變化、大權勢，他們想要來到那裡的念頭越強烈，善男子善女人的志向就會越加增長。」
21.38“In proximity to the place where that [book is kept], they should not negligently engage in unscrupulous actions. As an offering to this perfection of wisdom, those noble sons or noble daughters should also sprinkle the surrounding area with perfume, [F.98.b] they should scatter flowers and incense, they should place containers of aromatic incense, they should hang silken flags, they should erect silken canopies, and thus should they adorn that area in many ways.
21.38「在安置此般若波羅密多之處附近，不應當放逸而從事非法行。作為對此般若波羅密多的供養，善男子善女人亦應灑淨周圍之地，撒散鮮花和香氣，應放置盛裝香料的容器，應懸掛絲綢幡幟，應樹立絲綢華蓋，如此應以種種方式莊嚴此地。」
21.39“Kauśika, those noble sons or noble daughters will not tire and they will not be exhausted. Those noble sons or noble daughters will experience ease of body, lightness of body, and radiance of body. Those noble sons or noble daughters will also experience ease of mind, lightness of mind, and radiance of mind. When they are asleep at night, they will maintain their resolve, intent on this perfection of wisdom, in consequence of which they will have no inauspicious dreams; for they will behold in their dreams the body of the tathāgata, arhat, completely awakened Buddha, excellently adorned with the thirty-two major marks of a great person, embellished with the eighty minor marks, and teaching the Dharma, his golden body surrounded by the community of monks and attended by a host of bodhisattvas. {Ki.II-III: 86} They will also hear the Tathāgata impart the Dharma, comprising the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [all the fruitional attributes, up to and including] the eighteen distinct qualities of the buddhas. They will hear the analysis of the meaning of these six perfections. They will also hear the analysis of the meaning of all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, and [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. They will also behold the Tree of Enlightenment. They will see the Bodhisattva Great Being approach the Tree of Enlightenment, and they will see him attain consummate buddhahood in unsurpassed, complete enlightenment. [F.99.a] They will see him, having attained consummate buddhahood, turning the wheel of the Dharma. They will also behold many hundreds of thousands of bodhisattvas discussing the Dharma, saying how all-aspect omniscience should be attained, how many beings should be brought to maturity, how the buddhafields should be refined, and how māras, along with their entourages, should be defeated.
21.39「憍尸迦，那些善男子善女人將不會疲倦，也不會感到困頓。那些善男子善女人將體驗到身體的輕安、身體的輕盈和身體的光彩。那些善男子善女人也將體驗到心的輕安、心的輕盈和心的光彩。當他們在夜間睡眠時，他們將保持對般若波羅密多的志向，因此他們不會做不吉利的夢；他們將在夢中看到如來、阿羅漢、正遍知佛的身體，以三十二大人相殊勝莊嚴，以八十隨好裝飾，並說法，其金色身體被比丘僧團環繞，並由菩薩眾所侍奉。他們也將聽到如來傳授法，包括六波羅密多、一切空性、三十七覺支，以及十八不共法。他們將聽到對這六波羅密多的意義進行分析。他們也將聽到對一切空性、三十七覺支以及十八不共法的意義進行分析。他們也將看到菩提樹。他們將看到菩薩摩訶薩趨近菩提樹，他們將看到他成就無上正等菩提佛果。他們將看到他成就佛果後轉法輪。他們也將看到許多數百千的菩薩討論法，說明應當如何成就一切智智，應當如何使多少有情得到成熟，應當如何淨化佛土，以及應當如何戰勝魔及其眷屬。」
21.40“They will hear the voices of many hundred billion trillions of buddhas from the eastern direction. They will hear the voices of many hundred billion trillions of buddhas from the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith. They will hear them saying, ‘In such and such a world system, the tathāgata, arhat, completely awakened Buddha So-and-so is present, teaching the Dharma, surrounded and attended by so many hundred billion trillions of bodhisattvas, and so many hundred billion trillions of śrāvakas.’
21.40「他們將會聽到來自東方無數百億兆位佛陀的聲音。他們將會聽到來自南方、西方、北方、東北方、東南方、西南方、西北方，以及下方和上方無數百億兆位佛陀的聲音。他們將會聽到這些佛陀說：『在如此如此的世界中，如來、阿羅漢、正遍知佛某某現在住世，正在講演法教，周圍環繞著無數百億兆位菩薩，以及無數百億兆位聲聞。』」
21.41“They will behold in the eastern direction many hundred billion trillions of buddhas who are passing into final nirvāṇa. In the other directions, up to and including the zenith, they will behold many hundred billion trillions of buddhas who are also passing into final nirvāṇa. They will behold many billion trillions of stūpas, fashioned of the seven kinds of precious metals and gems, and they will behold themselves serving, respecting, honoring, and worshiping those stūpas of the tathāgatas, with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and other diverse offerings. [F.99.b]
21.41「他們將在東方看見許多百億兆位佛陀正在進入般涅槃。在其他方向，直到天頂，他們將看見許多百億兆位佛陀也正在進入般涅槃。他們將看見許多億兆座塔，由七種珍寶和寶石製成，他們將看見自己在供養、尊敬、恭敬和禮拜那些如來的塔，用花朵、花環、香、香油、香粉、袈裟、傘蓋、勝幢、縡帛和其他各種供品。」
21.42“Kauśika, those noble sons or noble daughters will have auspicious dreams of this type, they will fall asleep easily, and they will awaken easily. They will have vitality of body. They will experience lightness of body; they will lack the sensation of heaviness. They will be without strong attachment to food, and they will be without strong attachment to clothing. They will be without strong attachment to medications used in the treatment of disease, and to everyday necessities. They will have fewer ideas about food; they will have fewer ideas about clothing. They will have fewer ideas about medications used in the treatment of disease, and about everyday necessities. Kauśika, just as the mind of a monk who practices yoga, on arising from meditative stability, is drenched in attention, and is without strong attachment to food, and has fewer ideas about food, in the same way, Kauśika, those noble sons or noble daughters will also be without strong attachment to food and have fewer ideas about food. If you ask why, Kauśika, nonhuman beings will sustain the vitality of their bodies. {Ki.II-III: 87} However many lord buddhas there are, however many bodhisattvas there are, however many gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas there are in the eastern direction, and in the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, as well as the nadir and the zenith, they will all sustain the vitality of their bodies.
21.42「憍尸迦，那些善男子善女人將會有這樣的好夢，他們會容易入睡，也會容易醒來。他們將具有身體的活力。他們會體驗身體的輕盈；他們不會感到沉重。他們不會對食物有強烈的執著，也不會對衣服有強烈的執著。他們不會對用於治療疾病的藥物和日常必需品有強烈的執著。他們對食物的想法會較少；他們對衣服的想法會較少。他們對用於治療疾病的藥物和日常必需品的想法會較少。憍尸迦，就如同一位修習瑜伽的比丘從三摩地起身時，心被注意所浸潤，不會對食物有強烈的執著，對食物的想法較少，同樣地，憍尸迦，那些善男子善女人也將不會對食物有強烈的執著，對食物的想法較少。如果你問為什麼，憍尸迦，非人類的眾生將會維持他們的身體活力。無論東方有多少諸佛、多少菩薩、多少天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽，南、西、北、東北、東南、西南和西北方向，以及下方和上方也都有那麼多，他們都將維持那些善男子善女人的身體活力。」
21.43“Kauśika, noble sons or noble daughters who wish to acquire these qualities in this very lifetime should earnestly listen to this very perfection of wisdom. They should take up, uphold, recite, master, and focus their attention correctly on it. [F.100.a] They should never be separated from the mind set on all-aspect omniscience.
21.43「憍尸迦，那些希望在今生就獲得這些功德的善男子善女人，應當殷切地聽聞這部般若波羅密多。他們應當受持、誦讀、學習和正確專注於它。他們應當永遠不離開趨向一切智智的心。」
21.44“Kauśika, even if noble sons or noble daughters have not taken up, upheld, recited, mastered, or focused their attention correctly on it, they should commit this perfection of wisdom to writing and recite it, serving, respecting, honoring, and worshiping it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds. In that manner, Kauśika, noble sons or noble daughters act for the benefit of many living beings and for the happiness of many living beings.
21.44「憍尸迦，即使善男子善女人還沒有受持、守護、讀誦、修習或正確地專注於它，他們也應當將般若波羅密多寫下來並讀誦它，用花、花鬘、香、膏油、粉末、袈裟、傘蓋、勝幢、縡帛和各種音樂聲音來供養、尊敬、讚禮和禮拜它。以此方式，憍尸迦，善男子善女人就是為了很多眾生的利益和很多眾生的幸福而行動。」
21.45“Kauśika, if noble sons or noble daughters take up, uphold, recite, master, and focus their attention correctly on this perfection of wisdom, and commit it to writing, and then serve, respect, honor, and worship it with flowers, garlands, incense, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds, the merit of those noble sons or noble daughters will increase manifold. It will not be exceeded by those noble sons or noble daughters who for the duration of their lives have served, venerated, respected, and made offerings to the tathāgatas, arhats, completely awakened buddhas who are alive at present, along with their monastic communities of śrāvakas, in the world systems of all the ten directions, with food, bedding, medications for use in the treatment of disease, and many everyday necessities, or by those who, after those tathāgatas, arhats, completely awakened buddhas had passed into nirvāṇa along with their monastic communities of śrāvakas, [F.100.b] have built stūpas made of the seven precious materials, and then served, venerated, respected, and made offerings to these stūpas for the duration of their life with flowers, garlands, perfumes, unguents, powders, religious robes, parasols, victory banners, ribbons, and various musical sounds.”
21.45「憍尸迦，善男子善女人若受持、奉行、誦讀、思維此般若波羅密多，書寫此法，以花、花鬘、香、塗香、散香、袈裟、傘蓋、勝幡、縡帛及種種音樂而供養恭敬尊重禮拜，彼善男子善女人的福德會增長無量倍。其福德超越那些善男子善女人，他們用食物、臥具、醫藥及諸資具，對十方世界所有現在活著的如來、阿羅漢、正遍知佛及其聲聞僧伽，窮盡其生命而作供養恭敬尊重禮拜的福德。也超越那些善男子善女人，在那些如來、阿羅漢、正遍知佛及其聲聞僧伽已入涅槃之後，用七寶造塔，以花、花鬘、香、塗香、散香、袈裟、傘蓋、勝幡、縡帛及種種音樂，窮盡其生命而對塔供養恭敬尊重禮拜的福德。」
21.46This completes the twenty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
21.46（結尾）