Chapter 31
第三十一章
31.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if these are the stated attributes of those noble sons and noble daughters who have entered upon unsurpassed, complete enlightenment, who practice the six perfections, and who bring beings to maturity and refine the buddhafields, then, Blessed Lord, what sorts of obstacles will there be for those noble sons and noble daughters who engage in unsurpassed, complete enlightenment?” {Ki.IV: 35}
31.1那時尊者須菩提問世尊：「世尊啊，如果這些就是那些進入無上正等菩提、修行六波羅密多、利樂有情和莊嚴佛土的善男子和善女人的特點，那麼，世尊啊，對於那些從事無上正等菩提的善男子和善女人，會有什麼樣的障礙呢？」
31.2“Subhūti,” replied the Blessed One, “if inspired speech arises after a very long lapse of time, then, Subhūti, bodhisattva great beings should know that this is the work of Māra.”
31.2「須菩提，」世尊答道，「若辯才在很長時間後才出現，那麼，須菩提，菩薩摩訶薩應當知道這是魔的所作。」
31.3“Blessed Lord, for what reason will inspired speech arise after a very long lapse of time? Why should bodhisattva great beings know that this is the work of Māra?”
31.3「世尊，為什麼辯才會在非常長的時間之後才出現？為什麼菩薩摩訶薩應當知道這是魔的作為？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, if they perfect the perfection of wisdom with difficulty, and if they perfect the perfection of meditative concentration, the perfection of perseverance, [F.250.a] the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity with difficulty, for this reason, Subhūti, their inspired speech will arise after an extremely long lapse of time. Bodhisattva great beings should know that this is the work of Māra.
「須菩提，在這方面，當菩薩摩訶薩修習般若波羅密多時，如果他們艱難地圓滿般若波羅密多，艱難地圓滿禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜，須菩提，正因為這個原因，他們的辯才會在極其漫長的時間後才出現。菩薩摩訶薩應當知道，這是魔的作為。」
31.4“Moreover, if their inspired speech arises too quickly, bodhisattva great beings should know that this [also] is the work of Māra.”
31.4「而且，如果他們的辯才太快出現，菩薩摩訶薩應當知道這也是魔的工作。」
31.5“Blessed Lord, for what reason will inspired speech arise too quickly? Why should bodhisattva great beings know that this is the work of Māra?”
31.5「薄伽梵，為什麼辯才會過於迅速地生起？菩薩摩訶薩為什麼應該知道這是魔的作為？」
“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, if without skillful means their inspired speech arises too quickly and they give rise to conceits about it, for that reason, Subhūti, their inspired speech arises too quickly and bodhisattva great beings should know this to be the work of Māra.
世尊說道：「須菩提，在這方面，當菩薩摩訶薩修行布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜時，如果他們沒有方便，辯才過快地生起，並因此生起慢，須菩提，為此原因，他們的辯才會過快地生起，菩薩摩訶薩應當知道這是魔的所作。」
31.6“Moreover, Subhūti, if they commit this perfection of wisdom to writing while yawning, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they commit this perfection of wisdom to writing while laughing, bodhisattva great beings should know that this too is the work of Māra. Subhūti, if they commit this perfection of wisdom to writing while sneering at one another, bodhisattva great beings should know that this too is the work of Māra. If they commit this perfection of wisdom to writing with a distracted mind, bodhisattva great beings should know that this too is the work of Māra. [F.250.b] If they commit this perfection of wisdom to writing while being attached to other writings and without understanding the meaning of its words, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 36} If they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.
31.6「況且，須菩提，若菩薩摩訶薩在打哈欠時將此般若波羅密多記錄成文字，菩薩摩訶薩應當知道這也是魔的作為。況且，須菩提，若菩薩摩訶薩在嘲笑時將此般若波羅密多記錄成文字，菩薩摩訶薩應當知道這也是魔的作為。須菩提，若菩薩摩訶薩在互相嘲諷時將此般若波羅密多記錄成文字，菩薩摩訶薩應當知道這也是魔的作為。若菩薩摩訶薩以散亂之心將此般若波羅密多記錄成文字，菩薩摩訶薩應當知道這也是魔的作為。若菩薩摩訶薩執著於其他文字而未能理解其詞義，將此般若波羅密多記錄成文字，菩薩摩訶薩應當知道這也是魔的作為。若菩薩摩訶薩未曾品嚐此般若波羅密多的法味而起身離座離去，菩薩摩訶薩應當知道這也是魔的作為。」
31.7“Moreover, Subhūti, if they yawn while conferring its transmission, bodhisattva great beings should know that this too is the work of Māra. If they yawn while disseminating, upholding, reciting, or teaching it, or if they yawn while focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra.
31.7「而且，須菩提，如果他們在傳授其傳承時打哈欠，菩薩摩訶薩應當知道這也是魔的作為。如果他們在流傳、奉持、誦持或教導它時打哈欠，或者如果他們在正確專注於它時打哈欠，菩薩摩訶薩應當知道這也是魔的作為。」
31.8“Moreover, Subhūti, if they laugh at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if they sneer at one another while taking up, upholding, reciting, or mastering this [perfection of wisdom], focusing their attention correctly on it, bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with distracted minds they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. Moreover, Subhūti, if with attachment to other writings they take up, uphold, recite, master, and focus their attention correctly [on this perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra.”
31.8「此外，須菩提，如果菩薩摩訶薩在攝受、持守、誦讀或精通此般若波羅密多時，相互嘲笑，正確地專注於此，菩薩摩訶薩應當知道這也是魔的作業。此外，須菩提，如果菩薩摩訶薩在攝受、持守、誦讀或精通此般若波羅密多時，相互嘲諷，正確地專注於此，菩薩摩訶薩應當知道這也是魔的作業。此外，須菩提，如果菩薩摩訶薩以散亂的心攝受、持守、誦讀、精通並正確地專注於此般若波羅密多，菩薩摩訶薩應當知道這也是魔的作業。此外，須菩提，如果菩薩摩訶薩執著於其他經典而攝受、持守、誦讀、精通並正確地專注於此般若波羅密多，菩薩摩訶薩應當知道這也是魔的作業。」
31.9The venerable Subhūti then inquired of the Blessed One, “Blessed Lord, [F.251.a] you said that if they rise from their seats and go away without having relished this [perfection of wisdom], bodhisattva great beings should know that this too is the work of Māra. In that case, Blessed Lord, why would they not have relished it?”
31.9尊者須菩提於是請問世尊說：「薄伽梵，您說若他們從座位上起身離去，未能品味這般若波羅密多，菩薩摩訶薩應該知道這也是魔的作為。那麼，薄伽梵，他們為什麼會未能品味它呢？」
31.10The Blessed One replied, “It is because bodhisattva great beings who have not previously practiced the perfection of wisdom, the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity {Ki.IV: 37} will rise from their seats and go away while this profound perfection of wisdom is being taught, their minds lacking faith, and thinking, ‘We have not been prophesied with regard to this perfection of wisdom!’ Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
31.10世尊回答說：「這是因為那些菩薩摩訶薩以前沒有修習過布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅密多，當宣講這深奧的般若波羅密多時，他們會離開座位走開，心中缺乏信心，並認為『我們未曾被授記有關這般若波羅密多』。須菩提，菩薩摩訶薩應當知道，這也是魔的作為。」
31.11“Blessed Lord, why do those who have not been prophesied with regard to this perfection of wisdom rise from their seats and go away?”
31.11"世尊，為什麼那些沒有在般若波羅密多中獲得授記的人會從座位上起身離開呢？"
“Subhūti,” replied the Blessed One, “bodhisattva great beings who have not entered into the maturity [of the bodhisattvas] are not prophesied to attain unsurpassed, complete enlightenment. If they lack faith, thinking, ‘We do not figure in this perfection of wisdom. Even our names are not mentioned in it!’ then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
「須菩提，未入菩薩成熟之地的菩薩摩訶薩，不被授記成就無上正等菩提。若他們缺乏信心，心想『我們在這般若波羅密多中沒有出現。連我們的名字都沒有在其中提及！』那麼，須菩提，菩薩摩訶薩應當知道這也是魔的作為。」
31.12“Blessed Lord, why are the names of those bodhisattva great beings not mentioned in this profound perfection of wisdom?”
31.12「薄伽梵，為什麼那些菩薩摩訶薩的名字沒有被提及在這部深奧的般若波羅密多中呢？」
“Subhūti,” replied the Blessed One, “the names of bodhisattva great beings who have not been prophesied are not mentioned. [F.251.b] If they think, ‘Even our names do not figure in this [perfection of wisdom]. Nor does the name of the village, city, or market town where we were born figure in it! We should not listen to the perfection of wisdom! We should depart from this assembly!’ then the more those who have set their minds on enlightenment think they should depart and the more they step away, the more eons of time they will continue to be imprisoned [in cyclic existence], and the more they will have to persevere anew. Having discarded the perfection of wisdom, they will think of mastering those sūtras that do not sustain the wisdom of all-aspect omniscience. In this way, those noble sons and noble daughters who follow the vehicle of the bodhisattvas have abandoned the roots of the tree of all-aspect omniscience, and think of holding on to its branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.”
「須菩提，」世尊回答道，「沒有獲得授記的菩薩摩訶薩們的名字是不會被提到的。如果他們這樣想：『連我們的名字都沒有在這部經中出現。我們出生的村莊、城鎮或市集的名字也沒有在其中！我們不應該聽聞般若波羅密多！我們應該離開這個法會！』那麼發心追求菩提的人想要離開的心念越強，踏出去的步子越多，他們在輪迴中被禁錮的劫數就會越長，還要重新安住般若波羅密多。既然已經捨棄了般若波羅密多，他們就會想要精通那些不能持守一切智智的經典。這樣一來，追隨菩薩乘的善男子和善女人就舍棄了一切智智之樹的根本，反而想要執著它的枝條、葉片和枝葉。須菩提，菩薩摩訶薩應該知道，這也是魔的作為。」
31.13“Blessed Lord, what are the sūtras that do not sustain the wisdom of all-aspect omniscience and which they think to master?”
31.13「薄伽梵，那些不能維持一切種智的經典是什麼？他們想要精通的是什麼經典呢？」
“They are the sūtras associated with the śrāvakas and the pratyekabuddhas,” replied the Blessed One, “those that enjoin the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, and the gateways to liberation—emptiness, signlessness, and wishlessness. Abiding in these, {Ki.IV: 38} noble sons and noble daughters will attain the fruit of entering the stream to nirvāṇa, and they will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, [F.252.a] and individual enlightenment , but they will not attain unsurpassed, complete enlightenment. Subhūti, these are the sūtras associated with the śrāvakas and the pratyekabuddhas that they will think of mastering after discarding the perfection of wisdom, and in which the wisdom of all-aspect omniscience is not sustained. If you ask why, Subhūti, bodhisattva great beings who have originated from the perfection of wisdom will attain emancipation through mundane and supramundane attributes. Subhūti, bodhisattva great beings who train in the perfection of wisdom will train in mundane and supramundane attributes.
「世尊，那些不能維持一切種智的經是什麼？他們想要掌握的是什麼呢？」
31.14“Subhūti, just as a dog may well spurn food given by its master, and think of looking for a morsel from a servant, in the same way, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound the perfection of wisdom, which is the root of all the attributes of the buddhas. They will think of relying on sūtras associated with the śrāvakas and the pratyekabuddhas that resemble branches, leaves, and foliage. Subhūti, bodhisattva great beings should know that this too is the work of Māra.
31.14「須菩提，就如同一隻狗可能會拒絕主人給予的食物，卻想去尋找僕人給的一點殘羹剩飯。同樣地，須菩提，將來會有追隨菩薩乘的善男子和善女人，他們會捨棄這深奧的般若波羅密多，而般若波羅密多是所有佛法的根本。他們卻想要依靠聲聞和辟支佛的經典，那些經典只不過像樹的枝條、葉片和枝葉一樣。須菩提，菩薩摩訶薩應當知道，這也是魔的作為。」
31.15“Moreover, Subhūti, in the future noble sons and noble daughters who follow the vehicle of the bodhisattvas will discard this profound perfection of wisdom and think of mastering sūtras associated with the śrāvakas and the pratyekabuddhas for the sake of profit and honor. Subhūti, [F.252.b] bodhisattva great beings should know that this too is the work of Māra.
31.15「須菩提，未來跟隨菩薩乘的善男子和善女人，將會捨棄這個深奧的般若波羅密多，而想要為了利益和名譽去掌握與聲聞和辟支佛相關的經典。須菩提，菩薩摩訶薩應當知道，這也是魔的作為。」
31.16“Subhūti, it is as if some person who wants an elephant, after finding the elephant, were then to think of searching for the tracks of an elephant. Subhūti, do you think that this person would be intelligent?”
31.16「須菩提，就好比某人想要得到象，找到了象之後，反而想去尋找象的足跡。須菩提，你認為這個人聰慧嗎？」
“No, Blessed Lord!”
「不是，世尊！」
31.17“In the same way, Subhūti,” continued the Blessed One, “one should know that those persons who follow the vehicle of the bodhisattvas, who have discarded this profound perfection of wisdom and think of looking for sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. {Ki.IV: 39}
31.17「須菩提，同樣地，」世尊繼續說，「應該知道那些追隨菩薩乘、捨棄這深奧的般若波羅密多、想要尋求與聲聞和辟支佛相關的經典的人，就像那樣。須菩提，菩薩摩訶薩應該知道這也是魔的作為。」
31.18“Subhūti, it is as if someone wishing to see the great ocean were to think of looking for it in the tracks of a bull, and on seeing the hoofprint of a bull were to wonder whether it is the same size as the great ocean or not. Subhūti, do you think that this person would be intelligent?”
31.18「須菩提，譬如有人想要看見大海，卻想著去牛的足跡中尋找它，看到牛的蹄印時，還在思量這蹄印是否與大海一樣廣大。須菩提，你認為這個人聰慧嗎？」
“No, Blessed Lord! No, O Sugata!”
「不是，世尊！不是，善逝！」
31.19“In the same way, Subhūti,” continued the Blessed One, “one should know that noble sons and noble daughters who follow the vehicle of the bodhisattvas, who, even after finding this profound perfection of wisdom, discard and abandon this profound perfection of wisdom, and think of acquiring and mastering sūtras associated with the śrāvakas and the pratyekabuddhas, are like that. Subhūti, bodhisattva great beings should know that this too is the work of Māra. [F.253.a]
31.19「須菩提，同樣地，」世尊繼續說，「應當知道善男子和善女人，他們追隨菩薩乘，即使已經獲得了這深奧的般若波羅密多，卻捨棄和放棄這深奧的般若波羅密多，而想要獲得和掌握與聲聞和辟支佛相關的經典，就像那樣。須菩提，菩薩摩訶薩應當知道，這也是魔的作為。」
31.20“Subhūti, it is as if a builder or a builder’s apprentice wished to build a house the size of [Śakra’s divine] Vaijayanta Palace, and were to think of searching for the celestial palace of the sun and moon and then think of taking his measurements from the celestial palace of the sun and moon. Subhūti, do you think that this person could build a house like that, modeling the dimensions of the Vaijayanta Palace on the dimensions of the celestial palace of the sun and moon?”
31.20須菩提，譬如有一位建築工匠或工匠的學徒想要建造一座與帝釋的毗闍耶宮一樣大小的房屋，他卻想著要去尋找日月的天宮，然後又想著要從日月的天宮那裡取得尺寸。須菩提，你認為這個人能夠按照日月天宮的尺寸來模仿毗闍耶宮的尺寸，從而建造出這樣的房屋嗎？
“No, Blessed Lord!”
「不，世尊！」
31.21“Subhūti, do you think that this builder or builder’s apprentice would be intelligent?” asked the Blessed One.
31.21「須菩提，你認為這個工匠或工匠的學徒會是聰慧的嗎？」世尊問道。
“Blessed Lord, that person would be known as a simpleton! He would not be intelligent!”
「薄伽梵，那個人會被稱為愚癡人！他不會有智慧！」
31.22“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
31.22「須菩提，同樣的道理，」世尊繼續說道，「在未來，如果有善男子善女人追隨菩薩乘，他們即使聽聞了這部深奧的般若波羅密多，也要拋棄和放棄這部深奧的般若波羅密多，反而想在與聲聞和辟支佛相關聯的經中尋求一切智智，須菩提，你認為那些追隨菩薩乘的善男子善女人會是聰慧的嗎？」
“No, Blessed Lord! No, O Sugata!”
「不是，世尊！不是，善逝啊！」
31.23“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
31.23「須菩提，」世尊繼續說道，「菩薩摩訶薩應當知道，這也是魔的作為。
31.24“Subhūti, it is as if someone [F.253.b] wishing to see an imperial monarch were to look upon a regional king, and, thinking him to have a complexion and form similar to that of an imperial monarch, {Ki.IV: 40} were to consider that an imperial monarch would have acquired the marks of complexion and shape to be seen in a regional king, and then say, ‘It seems that the complexion, shape, bearing, and marks of an imperial monarch are similar to those of this earthly ruler.’ Subhūti, do you think that this person would be intelligent?”
31.24「須菩提，譬如有人想要見轉輪聖王，卻去觀看諸侯，認為諸侯的膚色和相貌與轉輪聖王相似，以為轉輪聖王的相貌特徵就是諸侯所具備的膚色和形狀，然後說『轉輪聖王的膚色、形狀、舉止和相貌好像與這位世間的統治者相同』。須菩提，你認為這個人聰慧嗎？」
“No, Blessed Lord! No, O Sugata!”
「不是啊，薄伽梵！不是啊，善逝！」
31.25“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
31.25「同樣地，須菩提，」世尊繼續說道，「在未來，如果有善男子善女人追隨菩薩乘，即使聽聞並領悟了這部深奧的般若波羅密多，卻舍棄並放棄這部深奧的般若波羅密多，而想在與聲聞和辟支佛相關的經典中尋求一切智智，須菩提，你認為那些追隨菩薩乘的善男子善女人會是聰慧的嗎？」
“No, Blessed Lord!”
「不是，世尊！」
31.26“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
31.26"須菩提，"世尊繼續說，"菩薩摩訶薩應當知道，這也是魔的作為。
31.27“Subhūti, it is as if someone who was extremely hungry, even after finding food with a hundred savors, were to think of looking for food with sixty savors, and, after spurning that food endowed with a hundred savors were to think of eating food with sixty savors. Subhūti, do you think [F.254.a] that this person would be intelligent?”
31.27「須菩提，這就像一個饑餓至極的人，即使找到了具有百般滋味的食物，卻還想去尋找只有六十種滋味的食物，並且捨棄了那個具有百般滋味的食物後，還想去吃只有六十種滋味的食物。須菩提，你認為這個人是聰慧的嗎？」
“No, Blessed Lord!”
「不是這樣，世尊！」
31.28“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
31.28「須菩提，」世尊繼續說，「同樣的道理，未來如果有任何善男子善女人追隨菩薩乘，即使聽聞並獲得了這深奧的般若波羅密多，卻捨棄和放棄了這深奧的般若波羅密多，而去尋求在與聲聞和辟支佛相關聯的經典中尋找一切智智，須菩提，你認為那些追隨菩薩乘的善男子善女人會聰慧嗎？」
“No, Blessed Lord!”
「不是，薄伽梵！」
31.29“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
31.29「須菩提，」世尊繼續說道，「菩薩摩訶薩應當知道，這也是魔的作用。
31.30“Subhūti, it is as if someone, after finding a priceless precious gem, were to think it comparable to quartz. Subhūti, do you think that this person would be intelligent?”
31.30「須菩提，譬如有人得到無價的珍寶，卻認為它與石英相同。須菩提，你認為這個人是聰慧的嗎？」
“No, Blessed Lord!”
「不是這樣，世尊！」
31.31“In the same way, Subhūti,” continued the Blessed One, “in the future, if there are any noble sons or noble daughters who follow the vehicle of the bodhisattvas, and who, even after hearing and finding this profound perfection of wisdom, were to discard and abandon this profound perfection of wisdom, and think of looking for all-aspect omniscience in sūtras associated with the śrāvakas and the pratyekabuddhas, [F.254.b] do you think, Subhūti, that those noble sons or noble daughters who follow the vehicle of the bodhisattvas would be intelligent?”
31.31「須菩提，同樣地，」世尊繼續說道，「在未來，如果有善男子善女人，追隨菩薩乘，甚至在聽聞並發現了這深奧的般若波羅密多之後，仍然捨棄和放棄這深奧的般若波羅密多，而想在與聲聞和辟支佛相關的經典中尋求一切智智，你認為，須菩提，那些追隨菩薩乘的善男子善女人，會有智慧嗎？」
“No, Blessed Lord!”
「不是的，世尊！」
31.32“Subhūti,” continued the Blessed One, “bodhisattva great beings should know that this too is the work of Māra.
31.32「須菩提，」世尊繼續說道，「菩薩摩訶薩應當知道，這也是魔的作為。
31.33“Moreover, Subhūti, when those noble sons and noble daughters commit this profound perfection of wisdom to writing, the following will arise to disturb their writing of this profound perfection of wisdom: inspired speech associated with sights; inspired speech associated with sounds, odors, tastes, tangibles, and mental phenomena; inspired speech associated with generosity; inspired speech associated with ethical discipline, tolerance, perseverance, meditative concentration, and wisdom; inspired speech associated with the realm of desire; inspired speech associated with the realm of form; inspired speech associated with the realm of formlessness; inspired speech associated with the conferral of transmissions and acts of dissemination; inspired speech associated with acts of service; inspired speech associated with the applications of mindfulness; inspired speech associated with the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the path; inspired speech associated with the meditative concentrations, the aspects of liberation, the meditative stabilities and the formless absorptions; inspired speech associated with the emptiness of internal phenomena; inspired speech associated with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; inspired speech associated with the perfection of generosity; inspired speech associated with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; inspired speech associated with the powers [of the tathāgatas], the fearlessnesses, [F.255.a] the kinds of exact knowledge, and the distinct qualities of the buddhas; and inspired speech associated with [the goals], up to and including unsurpassed, complete enlightenment. If you ask why, Subhūti, it is because the perfection of wisdom is purified of inspired speech.
31.33「再者，須菩提，當那些善男子善女人將這深奧的般若波羅密多記錄成文字時，將會出現以下情況來擾亂他們對這深奧般若波羅密多的記錄：與色境相關的辯才；與聲、香、味、觸及法相關的辯才；與布施相關的辯才；與持戒、忍辱、精進、禪定及般若相關的辯才；與欲界相關的辯才；與色界相關的辯才；與無色界相關的辯才；與傳承授予和傳播行為相關的辯才；與服務行為相關的辯才；與念住相關的辯才；與正勤、神足、根、力、覺支及道相關的辯才；與禪定、解脫界、三摩地及無色定相關的辯才；與內空相關的辯才；與各種空性相關的辯才，直至無自性空；與布施波羅蜜相關的辯才；與持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜及般若波羅蜜相關的辯才；與如來的力、無畏、無礙解及佛不共法相關的辯才；以及與各種目標相關的辯才，直至無上正等菩提。須菩提啊，你問為什麼呢？因為般若波羅密多遠離了辯才。」
31.34“Subhūti, the perfection of wisdom is inconceivable. Subhūti, the perfection of wisdom is unimaginable. Subhūti, the perfection of wisdom neither arises nor ceases. Subhūti, the perfection of wisdom is neither afflicted nor purified. {Ki.IV: 41} Subhūti, the perfection of wisdom is undisturbed. Subhūti, the perfection of wisdom is inexpressible. Subhūti, the perfection of wisdom is not to be refined. Subhūti, the perfection of wisdom is nonapprehensible. If you ask why, Subhūti, these attributes do not exist and are not apprehended in this profound perfection of wisdom. Subhūti, if, when noble sons or noble daughters who follow the vehicle of the bodhisattvas commit this profound perfection of wisdom to writing, they are disturbed by these attributes, then, Subhūti, those noble sons or noble daughters who follow the vehicle of the bodhisattvas should know that this too is the work of Māra.”
31.34「須菩提，般若波羅密多是不可思議的。須菩提，般若波羅密多是無法想像的。須菩提，般若波羅密多既不生起也不消滅。須菩提，般若波羅密多既不雜染也不清淨。須菩提，般若波羅密多是不可動搖的。須菩提，般若波羅密多是不可言說的。須菩提，般若波羅密多是不需要修飾的。須菩提，般若波羅密多是不可得的。你問為什麼呢？須菩提，這些特性在這深奧的般若波羅密多中既不存在也不被執著。須菩提，如果追隨菩薩乘的善男子善女人在將這深奧的般若波羅密多寫成文字時被這些特性所擾亂，那麼，須菩提，那些追隨菩薩乘的善男子善女人應當知道這也是魔的作為。」
31.35The venerable Subhūti then asked the Blessed One, “Blessed Lord, can the perfection of wisdom be committed to writing?”
31.35尊者須菩提於是問薄伽梵說：「薄伽梵，般若波羅密多能夠被書寫嗎？」
“No, Subhūti!” replied the Blessed One. “If you ask why, Subhūti, the essential nature of the perfection of wisdom does not exist, and it is not apprehended. [F.255.b] The essential nature of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity does not exist, and it is not apprehended. The essential nature of all the aspects of emptiness and the thirty-seven factors conducive to enlightenment does not exist, and it is not apprehended. The essential nature of 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, emptiness, signlessness, wishlessness, and the extrasensory powers does not exist, and it is not apprehended. The essential nature of the meditative stabilities and the dhāraṇī gateways does not exist, and it is not apprehended. The essential nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities does not exist, and it is not apprehended. The essential nature of [the goals], up to and including all-aspect omniscience, does not exist, and it is not apprehended. That which is a nonapprehensible essential nature is a nonentity. That which is a nonentity is the perfection of wisdom. A nonentity cannot be committed to writing because it is a nonentity.
「不是，須菩提！」世尊回答說。「如果你問為什麼，須菩提，般若波羅密多的自性不存在，也不被認識。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的自性不存在，也不被認識。所有空性的層面和三十七道品的自性不存在，也不被認識。聖諦、禪定、四無量心、無色界定、八解脫、九次第定、空、無相、無願和神通的自性不存在，也不被認識。三摩地和陀羅尼門的自性不存在，也不被認識。如來力、無畏、無礙解和佛不共法的自性不存在，也不被認識。一切直至一切智智等目標的自性不存在，也不被認識。不可得的自性就是無性。無性就是般若波羅密多。無性無法被書寫，因為它是無性。」
31.36“Subhūti, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive that this profound perfection of wisdom is a nonentity, that too should be known as the work of Māra.”
31.36「須菩提，如果有任何追隨菩薩乘的善男子善女人，認知到這深奧的般若波羅密多是無實物，那麼這也應當知道是魔的作為。」
31.37“Blessed Lord, if any noble sons or noble daughters who follow the vehicle of the bodhisattvas, after committing this profound perfection of wisdom to writing, [F.256.a] discern that they themselves have committed this profound perfection of wisdom to writing, then they are attached to of this profound perfection of wisdom as written. Blessed Lord, the perfection of wisdom is unwritten. The perfection of meditative concentration is unwritten. {Ki.IV: 42} The perfection of perseverance is unwritten. The perfection of tolerance is unwritten. The perfection of ethical discipline is unwritten. The perfection of generosity is unwritten.
31.37「世尊，若有善男子善女人，隨菩薩乘者，將此深奧般若波羅密多書寫之後，認為自己已將此深奧般若波羅密多書寫，則他們執著於此深奧般若波羅密多為所書寫者。世尊，般若波羅密多是無書寫的。禪定波羅蜜是無書寫的。精進波羅蜜是無書寫的。忍辱波羅蜜是無書寫的。持戒波羅蜜是無書寫的。布施波羅蜜是無書寫的。
31.38“Blessed Lord, physical forms are unwritten. Feelings, perceptions, formative predispositions, and consciousness are unwritten. The sense fields, the sensory elements, and the links of dependent origination are unwritten. The emptiness of internal phenomena is unwritten. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unwritten. The thirty-seven factors conducive to enlightenment are unwritten. 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, emptiness, signlessness, wishlessness, and the extrasensory powers are unwritten. The meditative stabilities and the dhāraṇī gateways are unwritten. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are unwritten. [The goals], up to and including all-aspect omniscience, are unwritten.
31.38「世尊，色是無記載的。受、想、行、識是無記載的。處、界、緣起支是無記載的。內空是無記載的。[無自性空等其他空性方面]直至無事自性空是無記載的。三十七道品是無記載的。聖諦、禪定、四無量心、無色定、八解脫、九次第定、空、無相、無願、神通是無記載的。三摩地與陀羅尼門是無記載的。如來力、無畏、無礙解、十八不共法是無記載的。[諸目標]直至一切智智是無記載的。」
31.39“Blessed Lord, if noble sons or noble daughters who follow the vehicle of the bodhisattvas are attached to the unwritten perfection of wisdom, [F.256.b] and if they are attached to the unwritten perfection of meditative concentration, perfection of perseverance, perfection of tolerance, perfection of ethical discipline, or perfection of generosity; if they are attached to the unwritten emptiness of internal phenomena; if they are attached to the [unwritten other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they are attached to the unwritten thirty-seven factors conducive to enlightenment; if they are attached to the [unwritten] truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, eight aspects of liberation, nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers; if they are attached to the [unwritten] meditative stabilities or dhāraṇī gateways; if they are attached to the [unwritten] powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, or distinct qualities of the buddhas; and if they are attached to the unwritten [goals], up to and including all-aspect omniscience, then bodhisattva great beings should know that this too is the work of Māra.”
31.39「世尊，如果追隨菩薩乘的善男子善女人執著於無寫之般若波羅密多，如果他們執著於無寫之禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜或布施波羅蜜；如果他們執著於無寫之內空；如果他們執著於〔無寫之其他空性方面〕，直到包括無自性空；如果他們執著於無寫之三十七道品；如果他們執著於〔無寫之〕聖諦、禪定、四無量心、無色定、八解脫、九次第定、空、無相、無願或神通；如果他們執著於〔無寫之〕三摩地或陀羅尼門；如果他們執著於〔無寫之〕如來力、無畏、無礙解或佛不共法；如果他們執著於無寫之〔各種目標〕，直到包括一切智智，那麼菩薩摩訶薩應當知道這也是魔的作為。」
31.40“Subhūti, it is so! It is so!” said the Blessed One. “Moreover, Subhūti, when bodhisattva great beings commit this profound perfection of wisdom to writing, and disseminate, request, take up, recite, master, focus their attention correctly on it, and cultivate it, if they pay a lot of attention to their country, then, Subhūti, bodhisattva great beings [F.257.a] should know that this too is the work of Māra. [B44]
31.40「須菩提，如是！如是！」世尊說道。「此外，須菩提，當菩薩摩訶薩把這部深奧的般若波羅密多記錄成文字，並且傳播、請求、受持、誦讀、掌握、正確地專注於它並修習它時，如果他們過度關注他們的國家，那麼，須菩提，菩薩摩訶薩應當知道這也是惡魔的作為。」
31.41“Moreover, Subhūti, when noble sons or noble daughters who follow the vehicle of the bodhisattvas are committing this profound perfection of wisdom to writing, and disseminating, requesting, holding, reciting, mastering, cultivating, or focusing their attention correctly on it, if while cultivating it they focus attention on villages, focus attention on market towns, focus attention on nations, focus attention on capital cities, focus attention on households, focus attention on monastic preceptors, focus attention on parents, brothers, sisters, or friends, focus attention on thieves, focus attention on scavengers, focus attention on worldly people, focus attention on prostitutes, or focus attention on women, or if their attention should happen to be focused on all sorts of other matters, then, Subhūti, while they are committing this profound perfection of wisdom to writing, and holding, reciting, transmitting, disseminating, or focusing their attention correctly on this profound perfection of wisdom, {Ki.IV: 43} the evil Māra will provoke disturbances in order to make obstacles. Bodhisattva great beings should know that these too are the work of Māra.
31.41"此外，須菩提，當追隨菩薩乘的善男子或善女人正在將這深奧的般若波羅密多記寫下來，並傳播、請求、受持、誦讀、掌握、修習或正確專注於此時，如果在修習過程中他們的注意力集中於村莊、集中於城鎮、集中於國家、集中於首都、集中於家庭、集中於戒師、集中於父母、兄弟、姐妹或朋友、集中於盜賊、集中於掃墓人、集中於世間人、集中於妓女或集中於女人，或如果他們的注意力碰巧被集中於各種其他事物上，那麼，須菩提，當他們正在將這深奧的般若波羅密多記寫下來，並受持、誦讀、傳播、傳遞或正確專注於這深奧的般若波羅密多時，惡魔將引起騷擾以製造障礙。菩薩摩訶薩應當明白這些也是魔的作為。"
31.42“Moreover, Subhūti, when noble sons or noble daughters who follow the vehicle of the bodhisattvas commit this profound perfection of wisdom to writing, while they are committing this profound perfection of wisdom to writing, and transmitting, disseminating, or focusing their attention correctly on it, [F.257.b] if they should relish profit, honors, words [of praise], religious robes, food, bedding, medicines, or many utensils, then, Subhūti, bodhisattva great beings should know that these too are the work of Māra. Such obstacles will arise while they are committing this profound perfection of wisdom to writing, and transmitting, disseminating, or focusing their attention correctly on it.
31.42「而且，須菩提，當善男子善女人追隨菩薩乘而將這深奧的般若波羅密多寫成文字時，他們在寫作、傳播、散布或正確專注於這深奧的般若波羅密多時，如果他們應該貪戀利益、名譽、言辭讚美、袈裟、食物、臥具、藥物或許多器具，那麼，須菩提，菩薩摩訶薩應該知道這些也是魔的作為。當他們在寫作、傳播、散布或正確專注於這深奧的般若波羅密多時，這樣的障礙將會出現。」
31.43“Moreover, Subhūti, when bodhisattva great beings are committing this profound perfection of wisdom to writing, and transmitting, disseminating, cultivating, or focusing their attention correctly on it, the evil Māra will suggest profound sūtras associated with the śrāvakas and pratyekabuddhas that promote the applications of mindfulness, and [the other causal attributes], up to and including the noble eightfold path, as well as the gateways to liberation—emptiness, signlessness, and wishlessness. In that case, noble sons and noble daughters who follow the vehicle of the bodhisattvas and who are endowed with skillful means will not be attracted to those profound sūtras suggested by Māra. If you ask why, Subhūti, these are not conducive to the attainment of all-aspect omniscience. Subhūti, bodhisattvas who are unskilled in it will think of discarding this profound perfection of wisdom after hearing it, but in it I have extensively revealed skillful means to bodhisattva great beings. Skillful means can indeed be extensively found in this profound perfection of wisdom. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas have discarded this profound perfection of wisdom, and think that skillful means will be found in those sūtras associated with the śrāvakas and pratyekabuddhas, then, Subhūti, bodhisattva great beings should know that this too is the work of Māra.” [F.258.a]
31.43「此外，須菩提，當菩薩摩訶薩們正在將這部深奧的般若波羅密多付諸文字、傳授、流布、修習，或正確地專注於它時，惡魔會建議與聲聞和辟支佛相關的深奧經典，這些經典宣揚念住、以及其他因緣法，直到八正道，以及解脫門——空、無相和無願。在這種情況下，追隨菩薩乘、具備方便善巧的善男子和善女人將不會被魔所建議的這些深奧經典所吸引。如果你問為什麼，須菩提，這些經典不利於一切智智的證得。須菩提，對此缺乏善巧的菩薩聽到它後會想要放棄這部深奧的般若波羅密多，但我在其中為菩薩摩訶薩們廣泛揭示了方便善巧。方便善巧確實可以在這部深奧的般若波羅密多中廣泛地發現。須菩提，如果追隨菩薩乘的善男子和善女人放棄了這部深奧的般若波羅密多，並認為方便善巧會在與聲聞和辟支佛相關的那些經典中被發現，那麼，須菩提，菩薩摩訶薩們應當知道這也是魔的作為。」
31.44This completes the thirty-first chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
31.44（結尾）