Chapter 34
第三十四章
34.1Then the venerable Subhūti said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound. Blessed Lord, this perfection of wisdom is established for a great purpose. [F.288.b] It is established for an immeasurable purpose, an inestimable purpose, and an unappraisable purpose. Blessed Lord, this perfection of wisdom is established for a purpose that is equal to the unequaled.”
34.1那時尊者須菩提對世尊說：「薄伽梵，這般若波羅密多是深奧的。薄伽梵，這般若波羅密多是為了偉大的目的而建立的。它是為了無量的目的、不可衡量的目的和不可稱量的目的而建立的。薄伽梵，這般若波羅密多是為了與無上相等的目的而建立的。」
34.2“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, this perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an immeasurable purpose, an inestimable purpose, an unappraisable purpose, and a purpose that is equal to the unequaled. If you ask why, Subhūti, it is because the five other perfections are subsumed within this perfection of wisdom. Subhūti, the emptiness of internal phenomena is subsumed within this perfection of wisdom. [The other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are subsumed within it. The four applications of mindfulness are subsumed within it, and 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 are subsumed within it. Subhūti, 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 are subsumed within this profound perfection of wisdom. Subhūti, [the goals], up to and including all-aspect omniscience, are subsumed within this perfection of wisdom. [F.289.a]
34.2「須菩提，如是！如是！」世尊答道：「須菩提，這般若波羅密多是為了偉大的目的而建立。這般若波羅密多是為了無量的目的、不可衡量的目的、不可稱量的目的，以及與無上相等的目的而建立。如果你問為什麼，須菩提，那是因為其他五波羅密多都包含在這般若波羅密多之中。須菩提，內空包含在這般若波羅密多之中。從內空直到無自性空等一切空性，都包含在其中。四念處包含在其中，四正斷、四神足、五根、五力、七覺支和八正道都包含在其中。須菩提，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，以及十八不共法都包含在這深奧的般若波羅密多之中。須菩提，乃至一切智智等所有目標都包含在這般若波羅密多之中。」
34.3“Subhūti, just as when a king of the royal class who has been empowered through coronation and is secure in his dominion {Ki.IV: 78} delegates all the royal functions and national duties to a minister, at that time he will have few concerns for those royal functions and national duties, and will have relinquished responsibility, in the same way, Subhūti, all the doctrines of the śrāvakas, and all the doctrines of the pratyekabuddhas, and all the doctrines of the bodhisattvas, and all the doctrines of the buddhas are subsumed within the perfection of wisdom. And it is the perfection of wisdom that implements them. So it is, Subhūti, that this perfection of wisdom is established for a great purpose. This perfection of wisdom is established for an inconceivable purpose. This perfection of wisdom is established for an inestimable purpose. This perfection of wisdom is established for an unappraisable purpose. This perfection of wisdom is established for a purpose that is equal to the unequaled. If you ask why, Subhūti, it is because this profound perfection of wisdom is established in order that one might not appropriate or become fixated on physical forms. It is established in order that one might not appropriate or become fixated on feelings, perceptions, formative predispositions, and consciousness. It is established in order that one might not appropriate or become fixated on [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. It is established in order that one might not appropriate or become fixated on [all the goals], up to and including unsurpassed, complete enlightenment.”
34.3「須菩提，譬如一位受灌頂加冕、統治穩固的剎帝利王，將一切王權職責和國家義務委託給大臣，此時他對那些王權職責和國家義務就很少掛念，已經放下了責任。須菩提，同樣地，聲聞的一切教法、辟支佛的一切教法、菩薩的一切教法、佛陀的一切教法，都包含於般若波羅密多之中。正是般若波羅密多來實踐它們。須菩提，正是如此，這般若波羅密多成就了偉大的目的。這般若波羅密多成就了不可思議的目的。這般若波羅密多成就了不可衡量的目的。這般若波羅密多成就了不可稱量的目的。這般若波羅密多成就了等同於無上的目的。須菩提，如果你問為什麼呢？這是因為這深奧的般若波羅密多成立，是為了讓人不執著、不執取色。它成立是為了讓人不執著、不執取受、想、行、識。它成立是為了讓人不執著、不執取一切因果屬性，直至佛的十八不共法。它成立是為了讓人不執著、不執取一切目標，直至無上正等菩提。」
34.4“Blessed Lord, how is this perfection of wisdom established in order that one might not appropriate or become fixated on physical forms? [F.289.b] How is it established in order that one might not appropriate or become fixated on feelings, perceptions, formative predispositions, or consciousness? How is it established in order that one might not appropriate or become fixated on [all the attributes and goals], up to and including unsurpassed, complete enlightenment?”
34.4「世尊，般若波羅密多如何成立，使得人不會執著或固執於色？它如何成立，使得人不會執著或固執於受、想、行或識？它如何成立，使得人不會執著或固執於一切屬性和目標，直至無上正等菩提？」
34.5“Subhūti,” replied the Blessed One, “do you observe any physical forms that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?”
34.5「須菩提，你認為有色可以執著或貪著嗎？你認為有任何事物可以執著或貪著，或有任何東西可以藉以執著或貪著嗎？」世尊如是說。
“No, Blessed Lord!”
「沒有，世尊！」
34.6“Subhūti, do you observe any feelings, perceptions, formative predispositions, or consciousness that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
34.6「須菩提，你是否觀察到任何受、想、行、識，使人們可能執著或固執於其中？你是否觀察到任何人們可能執著或固執於其中的事物，或任何人們可能藉以執著或固執的事物？」世尊問道。
“No, Blessed Lord!”
「沒有，薄伽梵！」
34.7“Subhūti, do you observe any [attributes or goals], up to and including all-aspect omniscience, that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
34.7「須菩提，你觀察到有任何屬性或目標，直至一切智智，是人們可以執著或執取的嗎？你觀察到有什麼東西是人們可以執著或執取的，或者有什麼東西使人們可以執著或執取的嗎？」世尊問道。
“No, Blessed Lord!”
「沒有，薄伽梵！」
34.8“Subhūti, do you observe any fruit of entering the stream to nirvāṇa that one could appropriate or become fixated upon? [F.290.a] Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
34.8「須菩提，你觀察到任何須陀洹果，是人們可以執著或固執的嗎？你觀察到任何可以執著或固執的東西，或任何藉以執著或固執的事物嗎？」世尊問道。
“No, Blessed Lord!”
「不，世尊！」
34.9“Subhūti, do you observe any [other fruit or goal, up to and including] unsurpassed, complete enlightenment, that one could appropriate or become fixated upon? Do you observe anything that one could appropriate or become fixated upon, or anything by which one could appropriate or become fixated?” asked the Blessed One.
34.9「須菩提，你看到有什麼無上正等菩提，是人們可以執著或固執的嗎？你看到有什麼東西是可以執著或固執的，或者有什麼東西人們能夠用來執著或固執呢？」世尊問道。
“No, Blessed Lord!”
「不觀察，薄伽梵！」
34.10“Subhūti, it is so! It is so!” continued the Blessed One. “Subhūti, I also do not observe physical forms. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe feelings, perceptions, formative predispositions, or consciousness. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe [the attributes or goals], {Ki.IV: 79} up to and including unsurpassed, complete enlightenment. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them. Subhūti, I also do not observe the buddha level, knowledge of all the dharmas, all-aspect omniscience, or the nature of the tathāgatas. Since I do not observe them, I do not appropriate them. Since I do not appropriate them, I do not grasp them.
34.10「須菩提，實是如此！實是如此！」世尊繼續說道，「須菩提，我也不觀色。因為我不觀色，所以我不執著色。因為我不執著色，所以我不貪著色。須菩提，我也不觀受、想、行、識。因為我不觀它們，所以我不執著它們。因為我不執著它們，所以我不貪著它們。須菩提，我也不觀直至無上正等菩提的各種屬性或目標。因為我不觀它們，所以我不執著它們。因為我不執著它們，所以我不貪著它們。須菩提，我也不觀佛地、一切法智、一切智智或如來性。因為我不觀它們，所以我不執著它們。因為我不執著它們，所以我不貪著它們。」
34.11“So it is, Subhūti, that bodhisattva great beings should not become fixated on physical forms [F.290.b] and should not appropriate them. They should not become fixated on feelings, perceptions, formative predispositions, or consciousness and should not appropriate them. They should not become fixated on the sense fields, the sensory elements, or the links of dependent origination and should not appropriate them. They should not become fixated on any of the perfections, any of 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 gateways of 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, or the eighteen distinct qualities of the buddhas, and should not appropriate them. They should not become fixated on [the goals], up to and including unsurpassed, complete enlightenment, and should not appropriate them. They should not become fixated on buddhahood, knowledge of all the dharmas, all-aspect omniscience, or the nature of the tathāgatas, and should not appropriate them.”
34.11「須菩提，這樣說來，菩薩摩訶薩不應該執著於色，不應該執取色。不應該執著於受、想、行、識，不應該執取受、想、行、識。不應該執著於處、界、緣起支，不應該執取處、界、緣起支。不應該執著於任何波羅密多、任何空性的方面、三十七道品、聖諦、禪定、四無量心、無色定、八解脫、九次第定、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、大慈、大悲、十八不共法，不應該執取它們。不應該執著於無上正等菩提等目標，不應該執取無上正等菩提等目標。不應該執著於佛果、一切法智、一切智智、如來性，不應該執取佛果、一切法智、一切智智、如來性。」
34.12Then the gods inhabiting the realm of desire and those inhabiting the realm of form said to the Blessed One, “Blessed Lord, this perfection of wisdom is profound, hard to discern, and hard to realize! It cannot be investigated and it is not within the range of sophistry. It is at peace and subtle. It can be known by the learned, the refined, and the clear-minded. Blessed Lord, those beings who are inclined toward this profound perfection of wisdom [F.291.a] have fulfilled their duties in the presence of the conquerors of the past. Blessed Lord, those beings who are inclined toward this profound perfection of wisdom have been accepted by spiritual mentors, and they have planted the roots of virtuous actions.
34.12那時欲界諸天和色界諸天對世尊說道：「世尊啊，這般若波羅密多是深奧的，難以分辨，難以證悟！它無法被調查研究，也不在辯論的範圍內。它是寂靜而微妙的。只有學問淵博的人、品德高尚的人和心智清明的人才能認識它。世尊啊，那些對這深奧般若波羅密多有信心的眾生，曾在過去的佛陀面前完成過他們的職責。世尊啊，那些對這深奧般若波羅密多有信心的眾生，已經得到了善知識的接納，他們已經種植了善根。」
34.13“Blessed Lord, comparing the entire cognition and exertion of all those beings in the world systems of the great trichiliocosm, as many as there are, who have become followers through faith, who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, {Ki.IV: 80} with that of anyone who is inclined toward this profound perfection of wisdom for the duration of a single day, thinking of it, appraising it, examining it, or investigating it, this inclination [of the latter] toward the profound perfection of wisdom for the duration of a single day will be superior. If you ask why, it is because the full extent of the cognition and the full extent of the exertion of those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, is subsumed in the receptivity of bodhisattva great beings who have accepted that phenomena are nonarising.”
34.13"世尊，將大千世界中所有的世界系統內，所有成為信行者、法行者、達到第八地、預流果、一來向、阿那含、阿羅漢以及辟支佛的有情眾生，他們全部的認識與努力加在一起，與任何一個對這深奧的般若波羅密多，在一天的時間內，思惟它、評估它、觀察它或調查它，因而傾向於這深奧的般若波羅密多的人相比，後者對這深奧的般若波羅密多在一天之內的傾向將更為殊勝。如果您問為什麼，那是因為所有成為信行者、法行者、達到第八地、預流果、一來向、阿那含、阿羅漢以及辟支佛的眾生，他們認識的全部範圍與努力的全部範圍，都被包含在已接受諸法無生的菩薩摩訶薩的忍中。"
34.14Then the Blessed One addressed those gods inhabiting the realm of desire and those gods inhabiting the realm of form as follows: “O gods! It is so! It is so! The full extent of the cognition and the full extent of the exertion of those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas, is subsumed in the receptivity of bodhisattva great beings who have accepted that phenomena are nonarising. O gods, one should know that any noble sons or noble daughters who have heard this profound perfection of wisdom, [F.291.b] and who, having heard it, aspire toward it, and who, having aspired toward it, commit it to writing, and having committed it to writing, transmit and disseminate it, focusing their attention correctly on it, will swiftly be emancipated, and not those noble sons or noble daughters who are followers of the vehicles of the śrāvakas and pratyekabuddhas, and who practice according to other sūtras, apart from the perfection of wisdom, for an eon or longer than an eon. If you ask why, it is because those who have become followers through faith, and those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, who have attained arhatship, and who have become pratyekabuddhas should train in the attributes that are to be perfected through this profound perfection of wisdom. Bodhisattva great beings should train in them—it is extensively revealed that, having trained in them, the tathāgatas, arhats, completely awakened buddhas have attained consummate buddhahood in unsurpassed, complete enlightenment, will attain consummate buddhahood, and are attaining consummate buddhahood.”
34.14世尊於是對欲界諸天與色界諸天說道：「天神們啊！正是如此！正是如此！凡是成為信行者的眾生，以及成為法行者的眾生，已達第八地的眾生，已預流果的眾生，一來向的眾生，阿那含的眾生，已成就阿羅漢果的眾生，以及已成為辟支佛的眾生，他們認知與精進的全部範圍，都包含在已接納諸法無生的菩薩摩訶薩的忍中。天神們，你們應當明白，任何善男子或善女人，聽聞了這般深奧的般若波羅密多，聽聞後對它生起渴求，因渴求而將它記錄下來，將它記錄下來後傳播流通，以正確的注意力專注於它，將會迅速得到解脫，而不是那些聲聞乘與辟支佛乘的追隨者，那些按照除般若波羅密多外的其他經典修習，經歷一劫或更長時間的善男子或善女人。為什麼呢？因為成為信行者的眾生，以及成為法行者的眾生，已達第八地的眾生，已預流果的眾生，一來向的眾生，阿那含的眾生，已成就阿羅漢果的眾生，以及已成為辟支佛的眾生，應當在這般深奧的般若波羅密多中訓練需要完善的特質。菩薩摩訶薩應當在其中訓練——廣泛經證明，如來、阿羅漢、完全覺悟的佛陀已透過訓練這些特質而成就無上菩提，將成就無上菩提，正在成就無上菩提。」
34.15Then the gods inhabiting the realm of desire and those inhabiting the realm of form pronounced the following meaningful proclamation: “Blessed Lord, this perfection of wisdom is the great perfection. Blessed Lord, this perfection of wisdom is the inestimable perfection. This is the unappraisable perfection. This is the perfection that is equal to the unequaled. Blessed Lord, it is having trained in this profound perfection of wisdom that those who have become followers through faith have been emancipated, are emancipated, and will be emancipated, and that those who have become followers of the Dharma, who have reached the eighth level, who have entered the stream to nirvāṇa, who are destined for only one more rebirth, who are no longer subject to rebirth, and [F.292.a] who have attained arhatship have been emancipated, are emancipated, and will be emancipated. It is having trained in it that pratyekabuddhas have been emancipated, are emancipated, and will be emancipated. {Ki.IV: 81} It is having trained in it that bodhisattva great beings have attained, are attaining, and will attain unsurpassed, complete enlightenment. This profound perfection of wisdom is neither diminished nor replenished.”
34.15那時欲界諸天和色界諸天向世尊宣說了以下有意義的宣言：「世尊，這般若波羅密多是大般若波羅密多。世尊，這般若波羅密多是不可衡量的般若波羅密多。這是不可稱量的般若波羅密多。這是與無上相等的般若波羅密多。世尊，正是由於修習這深奧的般若波羅密多，信行者已經解脫、正在解脫，並將解脫；法行者、第八地者、預流果者、一來向者、不還果者，以及已證得阿羅漢果者已經解脫、正在解脫，並將解脫。正是由於修習它，辟支佛已經解脫、正在解脫，並將解脫。正是由於修習它，菩薩摩訶薩已經成就、正在成就，並將成就無上正等菩提。這深奧的般若波羅密多既不減少也不增加。」
34.16Then the gods inhabiting the realm of desire and those inhabiting the realm of form prostrated with their heads toward the feet of the Blessed One, and circumambulated the Blessed One three times from the right, before departing from his presence. Having gone not very far, they disappeared, the gods inhabiting the realm of desire proceeding to the realm of desire, and the gods inhabiting the realm of form proceeding to the realm of form.
34.16隨後，欲界諸天和色界諸天向世尊的雙足頂禮，繞世尊右旋三圈，然後從世尊的面前退去。離去不遠後，他們便消失了，欲界諸天回到欲界，色界諸天回到色界。
34.17Then the venerable Subhūti asked the Blessed One, “Blessed Lord, if bodhisattva great beings who have heard this perfection of wisdom, immediately afterward are inclined toward it, and, as mentioned before, commit it to writing, take up, uphold, recite, master, and focus their attention correctly on it, from where will they pass away and be reborn into this [human world]?”
34.17那時，尊者須菩提問世尊說：「薄伽梵，若菩薩摩訶薩聽聞此般若波羅密多後，即時趨向它，並如前所述，將其書寫、受持、奉持、誦讀、通達，且正確地專注於它，他們將從何處捨身而在此（人間）中重生呢？」
34.18“Subhūti,” replied the Blessed One, “bodhisattva great beings who, having heard this profound perfection of wisdom, immediately afterward are inclined toward it, are not discouraged, not thoroughly discouraged, not deluded, and have neither hesitation nor doubt, who delight in hearing this profound perfection of wisdom and after hearing this profound perfection of wisdom direct their mind on it, without letting go of their attention, will always follow without interruption those individuals who are not afraid to guard it and who speak of it, [F.292.b] whether they are going, coming, standing up, sitting down, or reclining.
34.18「須菩提，」世尊答道：「菩薩摩訶薩聽聞這深奧的般若波羅密多後，隨即對它產生傾心，不氣餒，不完全氣餒，不迷惑，既無猶豫也無疑惑，對聽聞這深奧的般若波羅密多感到歡喜，聽聞這深奧的般若波羅密多後將心專注於它，不放鬆注意力，將時常不斷地跟隨那些不害怕護持它並宣講它的人，無論他們是行走、往來、站立、坐著還是躺臥。」
34.19“Subhūti, just as a milch cow does not abandon her newborn calf, if bodhisattva great beings, for the sake of this profound perfection of wisdom, do not forsake [the teachers] who preach this Dharma until they have brought into being this perfection of wisdom, and have become familiar with it through mindfulness, investigated it with their minds, and comprehended it through the view, then, Subhūti, those individuals who follow the vehicle of the bodhisattvas will pass away among humankind and be reborn among humankind. If you ask why, it is because those noble children who follow the vehicle of the bodhisattvas, after hearing, taking up, upholding, reciting, mastering, and focusing their attention correctly on this perfection of wisdom in their former lives—and having, in the aforementioned manner, committed it to writing, compiled it as a book, and then served, respected, honored, and worshiped it with flowers, garlands, incense, unguents, powders, robes, parasols, victory banners, and many ribbons—will, through these roots of virtuous action, pass away among humankind and be reborn among humankind. One will see that immediately after they have heard of this profound perfection of wisdom they will be inclined toward it.” {Ki.IV: 82}
34.19「須菩提，譬如乳牛不捨其新生之犢，若菩薩摩訶薩為了這部深奧的般若波羅密多，不捨棄宣講此法的師傅，直到已經成就了般若波羅密多，並且通過念而熟悉它，用心來思辨它，通過見而理解它。那麼，須菩提，這些追隨菩薩乘的士夫將會在人間命終，在人間中再生。你若問原因，是因為這些追隨菩薩乘的善男子，在前世曾經聽聞、受持、讀誦、背誦、精習這部般若波羅密多，並且按照前述的方式，將它抄寫成書，編成文卷，之後用花、花鬘、香、塗香、散香、衣服、傘蓋、勝幢和眾多的縡帛來侍奉、恭敬、供養和禮拜它，他們將會通過這些善根，在人間命終，在人間中再生。人們會見到，當他們一聽聞到這部深奧的般若波羅密多時，就會對它產生志向。」
34.20“Blessed Lord, could bodhisattva great beings who are inclined toward this profound perfection of wisdom immediately after hearing it, and who have acquired these enlightened attributes by committing it to writing, and having committed it to writing also transmitted and disseminated it, focusing their attention correctly on it, have venerated other lord buddhas, and then passed away and been reborn in this [human world]?”
34.20「世尊，菩薩摩訶薩如果在聽聞這深奧的般若波羅密多後立即對它生起傾心，並且通過將其記錄成文而獲得這些佛法，在記錄成文後也傳播和弘揚它，正確地將注意力集中於它，那麼這些菩薩摩訶薩是否曾經供養過其他的諸佛，然後圓寂並在這個人世間中重新誕生呢？」
34.21“Subhūti, it is so! It is so!” replied the Blessed One. “Bodhisattva [F.293.a] great beings who have venerated other lord buddhas, and then passed away to be reborn in this [human world], will be inclined toward this profound perfection of wisdom immediately after hearing it, and having been inclined toward it, will commit it to writing, and having committed it to writing, will transmit and disseminate it, focusing their attention correctly on it. If you ask why, it is because those bodhisattva great beings have heard this profound perfection of wisdom from those lord buddhas, and, after hearing it, they have taken up, upheld, recited, mastered, disseminated, and focused their attention correctly on it. Through these roots of virtuous action and through focusing their attention on it, they have been reborn in this [human world].
34.21「須菩提，如是！如是！」世尊答道。「菩薩摩訶薩曾經供養過其他諸佛，隨後往生再轉生到人間，他們聽聞這深奧的般若波羅密多之後，立即就會傾心於它。傾心於它之後，他們會將它編寫成文，編寫成文之後，會傳播和流布它，並正確地將注意力集中在它上面。你若問為什麼，那是因為這些菩薩摩訶薩曾經從那些諸佛那裡聽聞過這深奧的般若波羅密多，聽聞之後，他們採納、護持、誦讀、精通、流布它，並正確地將注意力集中在它上面。正是通過這些善根，以及通過將注意力集中在它上面，他們才轉生到人間。
34.22“Moreover, Subhūti, if there are bodhisattva great beings who have [previously] been born equal in fortune to the gods of Tuṣita, and who, on passing away from that [divine realm], have been reborn with fortune equal to that of humankind, one should know that they are also endowed with those same enlightened attributes. If you ask why, Subhūti, it is because those bodhisattva great beings who have been born in the abode of Tuṣita have investigated this profound perfection of wisdom and questioned the bodhisattva great being Maitreya about it. So, one should know that it is through these roots of virtuous action that they have been reborn in this [human world].
34.22「而且，須菩提，如果有菩薩摩訶薩曾經生於兜率天，享受與天神相等的福報，從那個天界命終後，以與人類相等的福報重生在人間，應當知道他們也具備了同樣的佛法。須菩提，你問為什麼呢？因為那些生於兜率天的菩薩摩訶薩已經深入探究了這個深奧的般若波羅密多，並向菩薩摩訶薩彌勒菩薩詢問過它。因此，應當知道他們就是通過這些善根而重生在人間的。」
34.23“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard the perfection of wisdom in former lives, have not had an opportunity to pose questions and investigate it. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
34.23「而且，須菩提，有某些菩薩乘的追隨者，雖然在過去生中曾聽聞般若波羅密多，卻沒有機會提出問題並深入調查它。當這個深奧的般若波羅密多現在被揭示時，他們心生疑惑，陷入迷茫，心意沮喪且方向混亂。」
34.24“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, [F.293.b] and the perfection of generosity in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented. {Ki.IV: 83}
34.24「此外，須菩提，菩薩乘的某些追隨者，雖然在前世曾聽聞布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜和禪定波羅蜜，但沒有機會對此提出疑問並深入調查。當這深奧的般若波羅密多如今被揭示時，他們心中產生懷疑，陷入迷惑，心意沮喪且困亂。」
34.25“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the emptiness of internal phenomena, the emptiness of external phenomena, and the emptiness of external and internal phenomena in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
34.25「而且，須菩提，菩薩乘的追隨者中，有些人在前世雖然聽聞過內空、外空和內外空，卻沒有機會提出疑問並深入探究。當這深奧的般若波羅密多如今被揭示時，他們心中懷有疑惑，困惑迷茫，他們的心念沮喪而迷亂。」
34.26“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
34.26「而且，須菩提，有一些菩薩乘的修行者，雖然在過去世曾經聽聞過空性的各種層面，直至無自性空，但他們沒有機會提出疑問並深入研究。當這個深奧的般若波羅密多如今被揭示時，他們心生疑惑、陷入迷茫，他們的心變得沮喪和困頓。」
34.27“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of the four applications of mindfulness in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
34.27「而且，須菩提，有一些菩薩乘的追隨者，雖然在前世曾經聽聞過四念處，但沒有機會提出問題並深入調查。當這深奧的般若波羅密多現在被開示時，他們心生疑惑，陷入困頓，他們的心變得灰心喪氣，方寸混亂。」
34.28“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of 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 in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds [F.294.a] are discouraged and disoriented.
34.28「而且，須菩提，有一些菩薩乘的行者，雖然在前世曾經聽聞過四正斷、四神足、五根、五力、七覺支和八正道，但卻沒有機會提出問題並對其進行深入探究。當這部深奧的般若波羅密多現在被揭示時，他們心生疑惑，陷入迷誤，他們的心變得沮喪而困惑。」
34.29“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard 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 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 in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented.
34.29「再者，須菩提，有菩薩乘的個別修行者，雖然在前生曾經聽聞過四聖諦、四禪、四無量心、四無色定、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、如來十力、四無所畏、四無礙智、大慈、大悲和十八不共法，但卻沒有機會提出問題並深入調查研究它們。當現在這部深奧的般若波羅密多被揭示時，他們會產生疑惑，他們感到困惑，他們的心念沮喪和迷亂。」
34.30“Moreover, Subhūti, there are individual followers of the vehicle of the bodhisattvas who, despite having heard of [the goals], up to and including unsurpassed, complete enlightenment, in former lives, have not had an opportunity to pose questions and investigate them. When this profound perfection of wisdom is now revealed, they harbor doubts, they are deluded, and their minds are discouraged and disoriented. {Ki.IV: 84}
34.30「而且，須菩提，有追隨菩薩乘的個體士夫，儘管在前世聽過有關目標，直至無上正等菩提的教導，但他們沒有機會對此提出問題和深入調查。現在當這部深奧的般若波羅密多被揭示時，他們心生疑惑，他們感到困惑，他們的心志沮喪且迷亂。」
34.31“Moreover, Subhūti, if there are individual followers of the vehicle of the bodhisattvas who, despite having heard this profound perfection of wisdom in former lives, have not had an opportunity to pose questions and investigate it, and have not pursued it for one, two, three, four, or five days, when those individual followers of the vehicle of the bodhisattvas now investigate and pose questions about this profound perfection of wisdom, and pursue it for one, two, [F.294.b] three, four, or five days, they will not be captivated by this profound perfection of wisdom, and indeed will not pose questions about it. If you ask why, Subhūti, it is because those individuals who have not investigated, posed questions about, and pursued this profound perfection of wisdom will turn out like that. They will have listened to this profound perfection of wisdom, but will have only developed their positive attitude and devotion to that extent. They will sometimes have devotion to it and at other times they will not have devotion to it. They will be swayed by their mood swings, like a fragment of tree cotton.
34.31「再者，須菩提，如果有菩薩乘的士夫，雖然在過去世聽聞過這部深奧的般若波羅密多，但沒有機會提出疑問並進行研究，也沒有堅持修習一天、兩天、三天、四天或五天，當這些菩薩乘的士夫現在研究並提出關於這部深奧的般若波羅密多的疑問，並堅持修習一天、兩天、三天、四天或五天時，他們不會被這部深奧的般若波羅密多所吸引，實際上也不會提出疑問。如果你問為什麼，須菩提，那是因為這些沒有研究、提出疑問和堅持修習這部深奧的般若波羅密多的人就會是這個樣子。他們聽聞過這部深奧的般若波羅密多，但對此的信心和恭敬只發展到那個程度。他們有時會對它有信心，有時則沒有信心。他們會被自己的心情波動所擺布，就像一片樹棉一樣。」
34.32“Subhūti, you should know that those individual followers of the vehicle of the bodhisattvas have not been engaged in this vehicle for a long period of time. They have not been accepted by a spiritual mentor, and they have not venerated the completely awakened buddhas.
34.32「須菩提，你應當知道，那些菩薩乘的修行者還沒有長期地從事於這個乘。他們還沒有被善知識所攝受，也還沒有恭敬禮拜完全覺悟的佛陀。
34.33“Subhūti, those individual followers of the vehicle of the bodhisattvas have not transmitted or disseminated this profound perfection of wisdom, and they have not focused their attention correctly on it. They have not trained in the perfection of wisdom, nor have they trained in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, or the perfection of generosity. They have not trained in the emptiness of internal phenomena, and they have not trained in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They have not trained in the applications of mindfulness, and they have not trained in 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. They have not trained in the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, [F.295.a] 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 ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. They have not trained in [the goals], up to and including all-aspect omniscience. [B47]
34.33「須菩提，這些菩薩乘的修行者沒有傳播這深奧的般若波羅密多，也沒有正確地專注於它。他們沒有修習般若波羅密，也沒有修習禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜或布施波羅蜜。他們沒有修習內空，也沒有修習各種空性，直到無自性空。他們沒有修習念住，也沒有修習四正斷、四神足、五根、五力、七覺支和八正道。他們沒有修習聖諦、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、如來十力、四無所畏、四無礙智、大慈、大悲或十八不共法。他們沒有修習直到一切智智的各種目標。」
34.34“Subhūti, you should know that those individual followers of the vehicle of the bodhisattvas have newly embarked on the vehicle. They are merely endowed with a little faith, a little love, and a little devotion. They will not be able to commit this profound perfection of wisdom to writing, {Ki.IV: 85} or to recite, transmit, and disseminate it, focusing their attention correctly on it. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas do not commit this profound perfection of wisdom to writing, do not transmit it, do not disseminate it, and do not focus their attention correctly on it, and if they do not benefit others through this profound perfection of wisdom; if they do not benefit others through the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; if they do not benefit others through the emptiness of internal phenomena; if they do not benefit others through [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they do not benefit others through the applications of mindfulness; if they do not benefit others through [the other causal attributes], up to and including the noble eightfold path; if they do not benefit others through [the fruitional attributes and goals], [F.295.b] up to and including all-aspect omniscience; if they do not practice in accordance with perfection of wisdom; if they do not practice in accordance with the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity; if they do not practice in accordance with the emptiness of internal phenomena; if they do not practice in accordance with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; if they do not practice in accordance with the applications of mindfulness; if they do not practice in accordance with [the other causal attributes], up to and including the noble eightfold path; and if they do not practice in accordance with [the fruitional attributes and goals], up to and including all-aspect omniscience, then they will be restricted to one of [only] two places—that is, two levels the level of the śrāvakas and the level of the pratyekabuddhas. If you ask why, it is because those noble sons or noble daughters in the past have not committed this profound perfection of wisdom to writing, they have not revealed it, they have not disseminated it, and they have not focused their attention correctly on it. They have not even benefited others through this perfection of wisdom and they have not practiced in accordance with this perfection of wisdom. For this reason, you should know that those noble sons or noble daughters who follow the vehicle of the bodhisattvas will be restricted to [only] one of those two places and two levels.”
34.34「須菩提，你應該知道，那些剛剛踏上菩薩乘的士夫，只是具備了少許的信心、少許的慈愛和少許的恭敬。他們將無法把這深奧的般若波羅密多寫下來，也無法誦讀、傳播和宣揚它，並正確地專注於它。須菩提，如果追隨菩薩乘的善男子或善女人不把這深奧的般若波羅密多寫下來，不傳播它，不宣揚它，不正確地專注於它，如果他們不通過這深奧的般若波羅密多去利益他人；如果他們不通過禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜去利益他人；如果他們不通過內空去利益他人；如果他們不通過其他的空性方面去利益他人，直到無自性空；如果他們不通過念住去利益他人；如果他們不通過其他的因相去利益他人，直到八正道；如果他們不通過果相和所有的目標去利益他人，直到一切智智；如果他們不按照般若波羅密多來修習；如果他們不按照禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜來修習；如果他們不按照內空來修習；如果他們不按照其他的空性方面來修習，直到無自性空；如果他們不按照念住來修習；如果他們不按照其他的因相來修習，直到八正道；如果他們不按照果相和所有的目標來修習，直到一切智智，那麼他們將被限制在兩個地方之一——即聲聞地和辟支佛地這兩個層級。如果你問為什麼，那是因為那些善男子或善女人在過去沒有把這深奧的般若波羅密多寫下來，沒有顯示它，沒有宣揚它，也沒有正確地專注於它。他們甚至沒有通過這般若波羅密多去利益他人，也沒有按照這般若波羅密多來修習。為此，你應該知道，追隨菩薩乘的那些善男子或善女人將被限制在那兩個地方和兩個層級之一。」
34.35This completes the thirty-fourth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
34.35（結尾）