大般若經第二會-歡喜品第二

 1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

歡喜品第二

1.

bhagavāṃś cādrākṣīt, sadevalokaṃ saṃnipatitaṃ samārakaṃ sabrahmakaṃ saśramaṇabrāhmaṇikāṃ prajāṃ saṃnipatitāṃs tāṃś ca bodhisattvān kumārabhūtān. tatra khalu bhagavān āyuṣmantaṃ śāriputram āmantrayāmāsa: sarvākāraṃ śāriputra sarvadharmān abhisaṃboddhukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ yogaḥ karaṇīyaḥ. iti samāsataḥ saṃbodhikāmatāsahagataś cittotpādaḥ
221：1)爾時眾會諸天魔梵、諸龍鬼神、沙門婆羅門、世界人民、諸菩薩摩訶薩及新發意者，皆悉來集。2)佛知眾會已定，告舍利弗言：菩薩摩訶薩當習行般若波羅蜜。	222：1)世尊所與，及餘諸天、世間人民皆來聚會。諸魔、梵天并聲聞眾，揵沓惒、阿須倫神人民悉普來會。此諸菩薩摩訶薩為童子時，所服飲食功德自然。2)爾時世尊告賢者舍利弗：於斯若有菩薩摩訶薩，便當精修學般若波羅蜜。	223：1)爾時，佛知一切世界，若天世界、若魔世界、若梵世界，若沙門、婆羅門及天，若犍闥婆、人、阿修羅等，及諸菩薩摩訶薩紹尊位者，一切皆集。2)佛知眾會已集，佛告舍利弗：菩薩摩訶薩欲以一切種智知一切法，當習行般若波羅蜜。
220：第二分歡喜品第二：爾時，世尊知諸世界諸有緣眾一切來集諸天、魔、梵、若諸沙門、若婆羅門、若健達縛、若阿素洛、若諸龍神、人非人等、若諸菩薩摩訶薩眾住最後身紹尊位者皆來集會，便告具壽舍利子言：若菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多。

CHAPTER 2 THE THOUGHT OF ENLIGHTENMENT

(2. The Aims in Cultivating Perfect Wisdom.)

THE KNOWLEDGE OF ALL MODES

I 1. The Varieties of the Thought of Enlightenment.

I 1a. THE THOUGHT OF ENLIGHTENMENT CONNECTED WITH THE DESIRE FOR FULL ENLIGHTENMENT, IN GENERAL

When the Lord saw that the whole universe, with the world of the gods, the world of Mara, the world of Brahma, with its sramanas and brahmanas, had assembled, and also the Bodhisattvas who would one day reach the state of a Buddha, he said to the Ven. Sariputra: A Bodhisattva, a great being who wants to fully know all dharmas (P18) in all their modes should make endeavours in the perfection of wisdom.

2.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kathaṃ bhagavan bodhisattvena mahāsattvena sarvākāraṃ sarvadharmān abhisaṃboddhukāmena prajñāpāramitāyāṃ yogaḥ karaṇīyaḥ? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: iha śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthitvāsthānayogena, dānapāramitā paripūrayitavyā aparityāgayogena deyadāyakapratigrāhakānupalabdhitām upādāya, śīlapāramitā paripūrayitavyā āpattyanāpattyanadhyāpattitām upādāya, kṣāntipāramitā paripūrayitavyā akṣobhaṇatām upādāya, vīryapāramitā paripūrayitavyā kāyikacaitasikavīryāsraṃsanatām upādāya, dhyānapāramitā paripūrayitavyā anāsvādanatām upādāya, prajñāpāramitā paripūrayitavyā prajñādauṣprajñānupalabdhitām upādāya. iti vyāsataḥ saṃbodhikāmatāsahagataś cittotpādaḥ
221：1)舍利弗白佛言：欲逮知一切諸法，當云何行般若波羅蜜？佛告舍利弗：菩薩摩訶薩行般若波羅蜜者，未曾不布施，有財、有施、有受者，為行檀波羅蜜；知罪、知福，為行尸波羅蜜；不起恚意，為行羼提波羅蜜；身口常精進意不懈怠，為行惟逮波羅蜜；於六情無所味，為行禪波羅蜜。	222：1)舍利弗白佛：唯然，世尊！云何菩薩摩訶薩一切具足、曉解諸法，學般若波羅蜜乎？ 2)佛告舍利弗：菩薩摩訶薩住於般若波羅蜜已修無處所，即便具足檀波羅蜜；令不缺減，有所施與、無所愛逆，尸波羅蜜當令具足。從是因緣，未曾住於罪不罪；亦當具足羼波羅蜜，興無瞋恚；當學惟逮波羅蜜，便得受決；從其身意興諸精進，不起諸漏，當具足禪波羅蜜。由是之故，無所求慕。	223：1)舍利弗白佛言：世尊！菩薩摩訶薩云何欲以一切種智知一切法當習行般若波羅蜜？2)佛告舍利弗：菩薩摩訶薩以不住法住般若波羅蜜中，以無所捨法應具足檀那波羅蜜，施者、受者及財物不可得故；罪不罪不可得故，應具足尸羅波羅蜜；心不動故，應具足羼提波羅蜜；身心精進不懈怠故，應具足毘梨耶波羅蜜；不亂不味故，應具足禪那波羅蜜；於一切法不著故，應具足般若波羅蜜。
220：1)時，舍利子歡喜踊躍即從座起，頂禮雙足偏覆左肩，右膝著地合掌恭敬，而白佛言：世尊！云何菩薩摩訶薩欲於一切法等覺一切相，當學般若波羅蜜多？2)佛告具壽舍利子言：諸菩薩摩訶薩應以無住而為方便，安住般若波羅蜜多，所住、能住不可得故；應以無捨而為方便，圓滿布施波羅蜜多，施者、受者及所施物不可得故；應以無護而為方便，圓滿淨戒波羅蜜多，犯、無犯相不可得故；應以無取而為方便，圓滿安忍波羅蜜多，動、不動相不可得故；應以無勤而為方便，圓滿精進波羅蜜多，身心勤、怠不可得故；應以無思而為方便，圓滿靜慮波羅蜜多，有味、無味不可得故；應以無著而為方便，圓滿般若波羅蜜多，諸法性、相不可得故。

I 1b. THE THOUGHT OF ENLIGHTENMENT, CONNECTED WITH THE DESIRE FOR FULL ENLIGHTENMENT, IN DETAIL.

Sariputra: How then should he make endeavours in the perfection of wisdom? The Lord: Here, Sariputra, a Bodhisattva, a great being, having stood in the perfection of wisdom, by way of not taking his stand on it, should perfect the perfection of giving, by way of seeing that no renunciation has taken place, since gift, giver, and recipient have not been apprehended. He should perfect himself in the perfection of morality, though not transgressing into either offence or non-offence. He should perfect the perfection of patience and remain imperturbable. He should perfect the perfection of vigour, and remain indefatigable in his physical and mental vigour. He should perfect the perfection of meditation, and derive no enjoyment (from transic meditation). He should perfect the perfection of wisdom, on account of the fact that he apprehends neither wisdom nor stupidity.

3.

punar aparaṃ śāriputra daśasu dikṣu pratyekaṃ gaṅgānadībālukopameṣu lokadhātuṣu ye sattvās tān sarvān anupadhiśeṣanirvāṇadhātau parinirvāpayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti samāsataḥ parārthālambanaś cittotpādaḥ evaṃ matsariṇaḥ sattvān dāne pratiṣṭhāpayitukāmena duḥśīlān śīle vyāpādabahulān kṣāntau kuśīdān vīrye vikṣiptacittān dhyāne duṣprajñān prajñāsaṃpadi pratiṣṭhāpayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti vyāsataḥ parārthālambanaś cittotpādaḥ punar aparaṃ śāriputra sarvākāraṃ sarvadharmān abhisaṃboddhukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthātavyam. iti cchandasahagataḥ pṛthivyupamaḥ evam iha śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ sthitvāsthānayogena dānapāramitā paripūrayitavyā deyadāyakapratigrāhakānupalabdhitām upādāya, evaṃ śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā paripūrayitavyā prajñādauṣprajñānupalabdhitām upādāya. ity āśayasahagataḥ kalyāṇasuvarṇopamaḥ
221：	222：	223：
220：

I 1c. THE THOUGHT OF ENLIGHTENMENT, WHICH HAS THE WELFARE OF OTHERS FOR ITS OBJECT, IN GENERAL.

Moreover, a Bodhisattva, a great being who wants to lead to Nirvana, into the realm of Nirvana which leaves nothing behind, all the beings who are in each of the ten quarters, in world systems as numerous as the sands of the Ganges – he should train in Perfect Wisdom.

I 1d. THE THOUGHT OF ENLIGHTENMENT, WHICH HAS THE WELFARE OF OTHERS FOR ITS OBJECT, IN DETAIL.

Likewise, a Bodhisattva, a great being should train himself in perfect wisdom if he desires to establish niggardly beings in giving, the immoral in morality, those abounding in ill will in patience, the slothful in vigour, those with distracted thoughts in concentrated meditation (P19) and the stupid in the achievement of wisdom.

I 1e. THE 22 VARIETIES OF THE THOUGHT OF ENLIGHTENMENT.

I 1e,1. ASSOCIATED WITH DETERMINATION, AND LIKE THE EARTH.

Moreover, a Bodhisattva, a great beings who wants to know fully all dharmas in all their modes should stand in Perfect Wisdom.

I 1e,2. ASSOCIATED WITH EARNEST INTENTION, AND LIKE BRIGHT GOLD.

Thus the Bodhisattva, the great being should here, having stood in the perfection of wisdom, by way of not taking his stand on it, perfect the perfection of giving, on account of the non-apprehension of gift, giver, and recipient. And so with the perfection of morality… perfection of wisdom, on account of the non-apprehension of either wisdom or stupidity (see I,1b).

4.

evaṃ prajñāpāramitāyāṃ śāriputra sthitvā bodhisattvena mahāsattvena catvāri smṛtyupasthānāni paripūrayitavyāni, catvāri samyakprahāṇāni catvāra ṛddhipādāḥ pañcendriyāṇi pañca balāni sapta bodhyaṅgāni āryāṣṭāṅgamārgaḥ paripūrayitavyaḥ, śūnyatāsamādhir bhāvayitavyaḥ, ānimittasamādhir bhāvayitavyaḥ, apraṇihitasamādhir bhāvayitavyaḥ, evaṃ catvāri dhyānāni catvāry apramāṇāni catasra ārūpyasamāpattayaḥ, aṣṭau vimokṣā navānupūrvavihārasamāpattayaḥ navāśubhāḥ saṃjñā bhāvayitavyāḥ. katamā nava? yad uta ādhmātakasaṃjñā vidhūtakasaṃjñā vipūyakasaṃjñā vilohitakasaṃjñā vinīlakasaṃjñā vikhāditakasaṃjñā vikṣiptakasaṃjñā asthisaṃjñā vidagdhakasaṃjñā ca, āhāre pratikūlasaṃjñā bhāvayitavyā, buddhānusmṛtir bhāvayitavyā, dharmānusmṛtir bhāvayitavyā, saṃghānusmṛtir bhāvayitavyā, śīlānusmṛtir bhāvayitavyā, tyāgānusmṛtir bhāvayitavyā, devatānusmṛtir bhāvayitavyā, ānāpānānusmṛtir bhāvayitavyā, udvegānusmṛtir bhāvayitavyā, maraṇānusmṛtir bhāvayitavyā, anityasaṃjñā bhāvayitavyā, duḥkhasaṃjñā bhāvayitavyā, anātmasaṃjñā bhāvayitavyā, aśucisaṃjñā bhāvayitavyā, maraṇasaṃjñā bhāvayitavyā, sarvaloke 'nabhiratisaṃjñā bhāvayitavyā, sarvaloke 'viśvāsasaṃjñā bhāvayitavyā, parijayasaṃjñānaṃ bhāvayitavyam, saṃvṛtisaṃjñānaṃ bhāvayitavyam, yathārutasaṃjñānaṃ bhāvayitavyam, savitarkaḥ savicāraḥ samādhir bhāvayitavyaḥ, avitarko 'vicāramātraḥ (psp1-1: 30) samādhir bhāvayitavyaḥ, avitarko 'vicāraḥ samādhir bhāvayitavyaḥ, anājñātamājñāsyāmīndriyaṃ bhāvayitavyam, ājñendriyaṃ bhāvayitavyam, ājñātāvīndriyaṃ bhāvayitavyam, abhibhvāyatanaṃ bhāvayitavyam, kṛtsnāyatanaṃ bhavaitavyam, sarvajñajñānaṃ bhāvayitavyam, śamathavipaśyane bhāvayitavye, tisro vidyā bhāvayitavyāḥ. catasraḥ pratisaṃvido bhāvayitavyāḥ, catvāri vaiśāradyāni bhāvayitavyāni, acyutāḥ pañcābhijñā bhāvayitavyāḥ, ṣaṭ pāramitā bhāvayitavyāḥ, sapta dhanāni bhāvayitavyāni, aṣṭau mahāpuruṣavitarkā bhāvayitavyāḥ, daśa tathāgatabalāni bhāvayitavyāni, aṣṭādaśāveṇikā buddhadharmā bhāvayitavyāḥ, mahāmaitrī bhāvayitavyā, mahākaruṇā bhāvayitavyā, mahāmuditā bhāvayitavyā, mahopekṣā bhāvayitavyā. ity adhyāśayasahagato navacandropamaḥ
221：佛告舍利弗：菩薩摩訶薩行般若波羅蜜，定意不起，當具四意止、四意斷、四神足、五根、五力、七覺意、賢聖八品道，當具足空三昧、無相三昧、無願三昧，具足四禪、四等、四無形三昧，具八解禪、得九次第禪。當復知九相：新死相、筋纏束薪相、青瘀相、膿相、血相、食不消相、骨節分離相、久骨相、燒焦可惡相。已知諸相，當念佛、志法、志比丘僧，志在施戒，志在安般守意，志在無常、苦、空、無我人想，無所樂想、無生滅想、無道想、無盡想、無所起想、善想、法想，豫知一切眾生之意。是謂為慧。便得覺意三昧、無畏三昧，有想有畏、無想無畏、亦無想亦無畏。所不知根，當知、已知。當知欲過八患、却十二衰。具足佛十力、十八法、四無所畏、四無礙慧、大慈大悲。	222：佛言：舍利弗！若菩薩摩訶薩住般若波羅蜜，則自具足於四意止，發無所發；又當具足得四意斷、四神足、五根、五力、七覺、八由行；悉令具足空無三昧、無想三昧、無願三昧；而決具足四禪、四等、四無色三昧、及八脫門漸漸具足，而以正受，以此為脫，無所思想，無有內想，若供養想、若光明想，無絳赤想，無腐敗想，無有青想，無食齧創爛想；亦無亂想，無枯骨想，無星散想，無處所想。悉離諸想，常志於佛，念於經典，念於眾僧，念於戒禁。意在惠施，志前諸天，出入之意、死亡之意，無常之想、苦樂之想，無非身之想、終始之想，一切世界無可樂想，諸習之想、滅盡之想，道慧、盡慧、無熱諸慧、無所起慧、法慧，於諸經法亦無所慧、亦無我慧，無有內慧、微妙意慧，曉了諸慧，如所謂慧，悉以思念所行三昧，無想、無念、無行定者而無有異；諸根為異，異根異行。又復有行，難所獲致如來十力、四無所畏、四分別辯、佛十八法不共之事、大慈大悲。欲得曉了此一切緣，菩薩摩訶薩當行般若波羅蜜；	223：菩薩摩訶薩以不住法住般若波羅蜜中，不生故，應具足四念處、四正懃、四如意足、五根、五力、七覺分、八聖道分，空三昧、無相三昧、無作三昧，四禪、四無量心、四無色定、八背捨、八勝處、九次第定、十一切處，九相——脹相、壞相、血塗相、膿爛相、青相、噉相、散相、骨相、燒相，念佛、念法、念僧、念戒、念捨、念天、念入出息、念死，十想——無常想、苦想、無我想、食不淨想、一切世間不可樂想、死想、不淨想、斷想、離欲想、盡想，十一智——法智、比智、他心智、世智、苦智、集智、滅智、道智、盡智、無生智、如實智，三三昧——有覺有觀三昧、無覺有觀三昧、無覺無觀三昧，三根——未知欲知根、知根、知已根。舍利弗！菩薩摩訶薩欲遍知佛十力、四無所畏、四無閡智、十八不共法、大慈大悲，當習行般若波羅蜜。
220：復次，舍利子！諸菩薩摩訶薩安住般若波羅蜜多，以無所得而為方便，應修習四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支，是三十七菩提分法不可得故；以無所得而為方便，應修習空三摩地、無相三摩地、無願三摩地，是三等持不可得故；以無所得而為方便，應修習四靜慮、四無量、四無色定，靜慮、無量及無色定不可得故；以無所得而為方便，應修習八解脫、八勝處、九次第定、十遍處，解脫、勝處、等至、遍處不可得故；以無所得而為方便，應修習九想，謂膖脹想、膿爛想、異赤想、青瘀想、啄噉想、離散想、骸骨想、焚燒想、滅壞想，如是諸想不可得故；以無所得而為方便，應修習十隨念，謂佛隨念、法隨念、僧隨念、戒隨念、捨隨念、天隨念、入出息隨念、厭隨念、死隨念、身隨念，是諸隨念不可得故；以無所得而為方便，應修習十想，謂無常想、苦想、無我想、不淨想、死想、一切世間不可樂想、厭食想、斷想、離想、滅想，如是諸想不可得故；以無所得而為方便，應修習十一智，謂苦智、集智、滅智、道智、盡智、無生智、法智、類智、世俗智、他心智、如說智，如是諸智不可得故；以無所得而為方便，應修習有尋有伺三摩地、無尋唯伺三摩地、無尋無伺三摩地，三三摩地不可得故；以無所得而為方便，應修習未知當知根、已知根、具知根，三無漏根不可得故；以無所得而為方便，應修習不淨處觀、遍滿處觀、一切智智、奢摩他、毘鉢舍那、四攝事、四勝住、三明、五眼、六神通、六波羅蜜多、七聖財、八大士覺、九有情居智、陀羅尼門、三摩地門、十地、十行、十忍、二十增上意樂、如來十力、四無所畏、四無礙解、十八佛不共法、三十二大士相、八十隨好、無忘失法、恒住捨性、一切智、道相智、一切相智、一切相微妙智、大慈、大悲、大喜、大捨，及餘無量無邊佛法，如是諸法不可得故。

I 1e,3. ASSOCIATED WITH RESOLUTE INTENTION, AND LIKE THE NEW MOON.

Thus having stood in the perfection of wisdom, a Bodhisattva, a great being should fulfil the four stations of mindfulness; the four right efforts; the four bases of psychic power; the five dominants; the five powers; the seven limbs of enlightenment; the eightfold Path. He should develop the emptiness concentration, the sign-less concentration, the wish-less concentration. So he should develop the four trances, the four Unlimited, the four formless attainments, the eight deliverances, the nine attainments of successive stations, and the nine unlovely perceptions. Which nine? I.e. he perception of a swollen corpse, a worm-eaten corpse, a festering corpse, a bloody corpse (P20), a bluefish corpse, a corpse being devoured, a scattered corpse, a burned corpse, a corpse of only bones. He should develop the perception of revulsion from food. He should develop the recollection of the Buddha, of the Dharma, of the Sangha, of morality, of renunciation, of the Gods, of breathing, of agitation, of death, of what belongs to the body; the perception of impermanence, of ill, of not-self, un-loveliness, death, lack of delight in anything in the world, distrust for everything in the world; the cognition of ill, origination, stopping, path; the cognition of extinction, of non-production, the cognition of dharma, the subsequent cognition, the cognition conforming to worldly convention, the cognition of mastery, the cognition according to the letter. He should develop the concentration with thoughts adjusted and discursive; the concentration without thoughts adjusted, and with only discursive thoughts; the concentration without either thought adjusted or thoughts discursive. He should develop the dominant “I shall come to understand the not yet understood”, the dominant of understanding, the dominant of one who has understood. He should develop the stations of mastery, the all-bases, the cognition of the all-knowing, both calming-down and insight, the three knowledges, the four analytical knowledges, the four grounds of self-confidence, (P21) the five imperishable super-knowledges, the six perfections, the seven prizes, the eight discoursings of the Superman, the ten powers of a Tathagata, the eighteen Buddha-dharmas; the great friendliness, the great compassion, the great pathetic joy, the great even-mindedness.

5.

sarvajñatāṃ jñānena darśanena cāvalokyātikramitukāmena bodhisattvena mahāsattvena prajñāpāramitā bhāvayitavyā, mārgajñatāṃ paripūrayitukāmena sarvākārajñatām anuprāptukāmena sarvasattvacittacaritajñānākāratāṃ paripūrayitukāmena sarvavāsanānusaṃdhikleśānutpāṭayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ yogaḥ karaṇīyaḥ. evaṃ bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, bodhisattvanyāmam avakramitukāmena śrāvakapratyekabuddhabhūmim atikramitukāmena, avinivartanīyabhūmau sthātukāmena kumārabhūmiṃ samatikramitukāmena, ṣaḍ abhijñāḥ prāptukāmena sarvasattvacittacaritavispanditāni vijñātukāmena sarvaśrāvakapratyekabuddhānāṃ jñānam abhibhavitukāmena dhāraṇīsamādhimukhaṃ pratilabdhukāmena. iti prayogasahagato jvalanopamaḥ
221：覺知一切菩薩慧者，當習般若波羅蜜。菩薩摩訶薩欲具足薩云若、離於生死習緒者，當學般若波羅蜜。如是，舍利弗！是為菩薩摩訶薩行般若波羅蜜。復次，舍利弗！菩薩摩訶薩欲上菩薩位者，欲過聲聞、辟支佛地，欲住阿惟越致地者，當學般若波羅蜜。欲住六通、知一切人意所趣向者，當學般若波羅蜜。欲勝羅漢、辟支佛慧者，當學般若波羅蜜。菩薩摩訶薩悉欲得諸陀隣尼三昧門、諸眾智門者，當學般若波羅蜜。	222：若有具足諸道慧者，菩薩摩訶薩當行般若波羅蜜；欲曉了慧具足、充備諸通慧者，當行般若波羅蜜；菩薩摩訶薩若欲明了一切，得近蠲除塵勞，菩薩摩訶薩當行般若波羅蜜。如是，舍利弗！菩薩摩訶薩則為修學般若波羅蜜。佛復告舍利弗：若有菩薩摩訶薩欲入寂然，當學般若波羅蜜；菩薩摩訶薩欲度聲聞、辟支佛地，住阿惟越地者，當學般若波羅蜜；菩薩摩訶薩欲處六通，學般若波羅蜜；菩薩摩訶薩欲知一切眾生薩惒薩心根所行者，當學般若波羅蜜；菩薩摩訶薩欲過諸聲聞、辟支佛慧者，當學般若波羅蜜；菩薩摩訶薩欲逮總持門，	223：菩薩摩訶薩欲具足道慧，當習行般若波羅蜜。菩薩摩訶薩欲以道慧具足道種慧，當習行般若波羅蜜。欲以道種慧具足一切智，當習行般若波羅蜜。欲以一切智具足一切種智，當習行般若波羅蜜。欲以一切種智斷煩惱習，當習行般若波羅蜜。舍利弗！菩薩摩訶薩應如是學般若波羅蜜。復次，舍利弗！菩薩摩訶薩欲上菩薩位，當學般若波羅蜜。欲過聲聞、辟支佛地住阿惟越致地，當學般若波羅蜜。菩薩摩訶薩欲住六神通，當學般若波羅蜜。欲知一切眾生意所趣向，當學般若波羅蜜。菩薩摩訶薩欲勝一切聲聞、辟支佛智慧，當學般若波羅蜜。欲得諸陀羅尼門諸三昧門，當學般若波羅蜜。
220：復次，舍利子！若菩薩摩訶薩欲疾證得一切智智，當學般若波羅蜜多；欲疾圓滿一切智、道相智、一切相智，當學般若波羅蜜多；欲疾圓滿一切有情心行相智、一切相微妙智，當學般若波羅蜜多；欲拔一切煩惱習氣，當學般若波羅蜜多；欲入菩薩正性離生，當學般若波羅蜜多；欲超聲聞及獨覺地，當學般若波羅蜜多；欲住菩薩不退轉地，當學般若波羅蜜多；欲得六種殊勝神通，當學般若波羅蜜多；欲知一切有情心行所趣差別，當學般若波羅蜜多；欲勝一切聲聞、獨覺智慧作用，當學般若波羅蜜多；欲得一切陀羅尼門、三摩地門，當學般若波羅蜜多；

I 1e,4. ASSOCIATED WITH EXERTION, AND LIKE A BLAZING FIRE.

A Bodhisattva, a great being who wants fully to know the cognition of the All-knowing, which is furnished with the best of all modes, should develop the perfection of wisdom. A Bodhisattva, a great being who wants to fulfil the knowledge of the paths, to reach the knowledge of all modes, to fulfil the cognition of the thoughts and doings of all beings, to tear out the defilements and all the residues relating to them, should make efforts in the perfection of wisdom. Thus should a Bodhisattva, a great being be trained in perfect wisdom. Likewise he should train in perfect wisdom if he wants to enter into the fixed condition of a Bodhisattva, to pass beyond the level of a Disciple or Pratyekabuddha, to stand on the irreversible stage, completely to pass beyond the stave of a Crown Prince, to attain the six super-knowledges, to become aware of the restless thoughts and doings of all beings, to surpass the cognition of all Disciples and Pratyekabuddhas, to acquire the Dharani-doors and the concentration-doors,

6.

matsariṇaḥ sattvān dāne pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhebhyo dānāni dīyamānāni ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti dānapāramitāsahagato mahānidhānopamaḥ duḥśīlān śīle pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhānāṃ śīlam ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti śīlapāramitāsahagato ratnākaropamaḥ vyāpannacittān kṣāntau pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhānāṃ kṣāntim ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti kṣāntisahagato mahārṇavopamaḥ kuśīdān vīrye pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhānāṃ vīryam ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti vīryasahagato vajropamaḥ vikṣiptacittān dhyāne pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhānāṃ dhyānam ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti dhyānapāramitāsahagataḥ parvatopamaḥ duṣprajñān sattvān prajñāyāṃ pratiṣṭhāpayitukāmena sarvaśrāvakapratyekabuddhānāṃ prajñām ekenānumodanāsahagatena cittotpādenābhibhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti prajñāsahagato mahābhaiṣajyopamaḥ
221：1)諸聲聞、辟支佛家所作布施、2)持戒、勸助種種功德，欲過其上者，當學般若波羅蜜。3)菩薩摩訶薩欲知聲聞、辟支佛家諸所有戒、三昧、智慧、解脫、見解脫慧，欲過其上者，當學般若波羅蜜。	222：1)若男子勸助布施聲聞、辟支佛，超越彼等，當學般若波羅蜜；2)菩薩摩訶薩欲過一切聲聞、辟支佛戒禁，勸助心意，當學般若波羅蜜；3)若欲具足三昧、智慧、解脫、度知見慧，菩薩摩訶薩當學般若波羅蜜；4)菩薩摩訶薩欲成顯於禪定、三昧、三摩越，勸助合集，解心之念所，當學般若波羅蜜；	223：1)一切求聲聞、辟支佛人布施時，欲以隨喜心過其上者，當學般若波羅蜜。2)一切求聲聞、辟支佛人持戒時，欲以隨喜心過其上者，當學般若波羅蜜。3)一切求聲聞、辟支佛人三昧、智慧、解脫、解脫知見，欲以隨喜心過其上者，當學般若波羅蜜。4)一切求聲聞、辟支佛人諸禪定解脫三昧，欲以隨喜心過其上者，當學般若波羅蜜。
220：1)欲以一念隨喜之心，超過一切聲聞、獨覺所有布施，當學般若波羅蜜多；2)欲以一念隨喜之心，超過一切聲聞、獨覺所有淨戒，當學般若波羅蜜多；3)欲以一念隨喜之心，超過一切聲聞、獨覺定、慧、解脫、解脫智見，當學般若波羅蜜多；4)欲以一念隨喜之心，超過一切聲聞、獨覺靜慮、解脫、等持、等至及餘善法，當學般若波羅蜜多；5)欲以一念所修善法，超過一切異生、聲聞、獨覺善法，當學般若波羅蜜多；

I 1e,5. ASSOCIATED WITH THE PERFECTION OF GIVING, AND LIKE A GREAT TREASURY.

to establish stingy beings in giving, desirous of surpassing the gifts which are given by all the Disciples and Pratyekabuddhas by means of one single production of a thought associated with Rejoicing, (P22)

I 1e,6. ASSOCIATED WITH THE PERFECTION OF MORALITY, AND LIKE A JEWEL MINE.

to establish the immoral in morality,

I 1e,7. ASSOCIATED WITH THE PERFECTION OF PATIENCE, AND LIKE THE GREAT OCEAN.

those with angry thoughts in patience,

I 1e,8. ASSOCIATED WITH THE PERFECTION OF VIGOUR, AND LIKE A THUNDERBOLT.

the slothful in vigour,

I 1e,9. ASSOCIATED WITH THE PERFECTION OF MEDITATION, AND LIKE A MOUNTAIN.

those with distracted thoughts in trance,

I 1e,10. ASSOCIATED WITH THE PERFECTION OF WISDOM, AND LIKE A REMEDY.

And the stupid in wisdom,

7.

ekam api kuśalacittotpādaṃ sarvākārajñatāyām upāyakauśalyena pariṇāmanayāprameyam asaṃkhyeyaṃ kartukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, alpam api dānaṃ dadatā, alpamapi śīlaṃ rakṣatā, alpām api kṣāntiṃ bhāvayatā, alpam api vīryam ārabhamāṇena, alpam api dhyānaṃ samāpadyamānenālpam api prajñāṃ bhāvayatā sarvasattvebhyaḥ sarvākārajñatāyām upāyakauśalyena pariṇāmanayāprameyam asaṃkhyeyaṃ kartukāmena bodhisattvena (psp1-1: 32) mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparam śāriputra bodhisattvena mahāsattvena dānapāramitāyāṃ caratā prajñāpāramitāyāṃ śikṣitavyam, evaṃ śīlapāramitāyāñ caratā kṣāntipāramitāyāñ caratā vīryapāramitāyāñ caratā dhyānapāramitāyāñ caratā prajñāpāramitāyāñ caratā bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, sarvasattvānām arthāya narakatiryagyoniyamalokaduḥkhāny utsoḍhukāmena kalpaśatasahasrasañcitam api śīlaṃ sattvopekṣayā tyaktukāmena buddhakule upapattukāmena, aśītyanuvyañjanāni dvātriṃśanmahāpuruṣalakṣaṇāni ca niṣpādayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ity upāyasahagato mitropamaḥ
221：1)菩薩摩訶薩欲少施、少戒、少忍、少進、少禪，所習行少而得大報功德無量者，當學般若波羅蜜。2)菩薩摩訶薩欲使親族身體如佛形像者，當學般若波羅蜜。3)菩薩摩訶薩欲具足大士三十二相、八十種好，	222：1)菩薩摩訶薩若欲勸助布施，分別無限無量成就功德，當學般若波羅蜜；2)菩薩摩訶薩若欲具足成就無限無量持戒、忍辱、精進、一心、智慧，當學般若波羅蜜。3)佛復語舍利弗：若有菩薩摩訶薩欲具足立檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜行，一切所生得見諸佛自致成佛，當學般若波羅蜜；4)欲成三十二相、八十種好，	223：1)菩薩摩訶薩行少施、少戒、少忍、少進、少禪、少智，欲以方便力迴向故而得無量無邊功德者，當學般若波羅蜜。2)菩薩摩訶薩欲行檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜，當學般若波羅蜜。3)菩薩摩訶薩欲使世世身體與佛相似，欲具足三十二相、八十隨形好，當學般若波羅蜜。
220：1)欲行少分布施、淨戒、安忍、精進、靜慮、般若，為諸有情方便善巧，迴向無上正等菩提，便得無量無邊功德，當學般若波羅蜜多。2)復次，舍利子！若菩薩摩訶薩欲令所行布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，離諸障礙速得圓滿，當學般若波羅蜜多；3)欲得生生常見諸佛，恒聞正法得佛覺悟，蒙佛憶念教誡教授，當學般若波羅蜜多；4)欲得佛身具三十二大丈夫相，八十隨好圓滿莊嚴，當學般若波羅蜜多；

I 1e,11. ASSOCIATED WITH SKILL IN MEANS, AND LIKE A TEACHER.

A Bodhisattva, a great being who wants to make by skillful conversion one single production of thought, directed to the knowledge of all modes, into an immeasurable and incalculable one, should also train in perfect wisdom. Having given but a little gift, having guarded but a little morality, having developed but a little patience, having exerted but a little vigour, having entered trance but a little, having developed wisdom but a little, a Bodhisattva, a great being, who wants by skilful conversion to make (this small amount) for all beings on account of the knowledge of all modes into an immeasurable and incalculable one, should train in perfect wisdom.

Moreover, a Bodhisattva, a great being who wants to course in the perfection of giving, should train in perfect wisdom; and so (2) – (6) with the other five perfections.

A Bodhisattva, a great being should train in perfect wisdom if he wants (7), for the sake of all (P23) beings, patiently to endure the sufferings of the hells, of animal births, and the world of Yama; (8) out of regard for beings to renounce *the merit gained from) morality, though it had been piled up for hundreds of aeons; (9) to be reborn in the family of the Buddha; (10) to achieve the eighty minor characteristics and (11) the thirty-two marks of a Superman;

8.

punar aparaṃ śāriputra buddhakāyaṃ niṣpādayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, kumārabhūmim ākramitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, buddhabodhisattvair avirahitena bhavitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena ekena svareṇa pūrvasyāṃ diśi gaṅgānadībālukopamān lokadhātūn vijñāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. evaṃ dakṣiṇasyāṃ paścimāyām uttarasyāṃ vidikṣu adha ūrdhvam ekena svareṇa gaṅgānadībālukopamān lokadhātūn vijñāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena triratnavaṃśasyānupacchedāya sthātukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena yaiḥ yaiḥ kuśalamūlair ākaṅkṣati tathāgatān arhataḥ samyaksaṃbuddhān satkartuṃ gurukartuṃ mānayituṃ pūjayituṃ tāni tāni me kuśalamūlāni samṛddhyantām iti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti praṇidhisahagataś cintāmaṇisadṛśaḥ
221：成諸菩薩種姓，逮得鳩摩羅浮者，當學般若波羅蜜。菩薩摩訶薩常不欲離諸佛世尊、供養諸佛，種種所行欲成功德者，當學般若波羅蜜。	222：具足菩薩性，若為真童，欲立此地不離諸佛世尊，所欲志念諸善德本，供養如來奉持順命，其願輙成；	223：1)欲生菩薩家、欲得童真地、欲得不離諸佛者，當學般若波羅蜜。2)欲以諸善根供養諸佛，恭敬尊重讚歎隨意成就，當學般若波羅蜜。
220：1)欲得生生常憶宿住，終不忘失大菩提心，遠離惡友親近善友，恒修菩薩摩訶薩行，當學般若波羅蜜多；2)欲得生生具大威力，摧眾魔怨伏諸外道，當學般若波羅蜜多；3)欲得生生遠離一切煩惱業障，通達諸法心無罣礙，當學般若波羅蜜多；4)欲得生生善心、善願、善行相續常無懈廢，當學般若波羅蜜多；5)欲生佛家入童真地，常不遠離諸佛菩薩，當學般若波羅蜜多；6)欲得生生具諸相好端嚴如佛，一切有情見者歡喜，發起無上正等覺心，速能成辦佛地功德，當學般若波羅蜜多；7)欲以種種勝善根力，隨意能引上妙供具，供養恭敬、尊重讚歎一切如來、應、正等覺，令諸善根速得圓滿，當學般若波羅蜜多；

I 1e,12. ASSOCIATED WITH THE VOW, AND LIKE A WISHING JEWEL.

(12) to achieve the body of a Buddha; (13) to step on to stage of a Crown Prince; (14) never to be without the Buddhas and Bodhisattvas.

Moreover, a Bodhisattva, a great being, should train in perfect wisdom if he wants (15) with one single voice to instruct countless world systems in each one of the ten directions; (16) to ensure the unbroken tradition of the Triple Jewel; (17) to foster in himself all the wholesome roots which will enable him to respect, honour, revere, and worship the Tathagatas.

9.

punar aparaṃ śāriputra bodhisattvena mahāsattvena sarvasattvānāṃ manorathān paripūrayitukāmena annapānavastragandhamālyapuṣpadhūpacūrṇavilepanaśayanāsanagṛhadhanadhānyālaṅkāraratnamaṇimuktāvaiḍūryaśaṅkhaśilāpravāḍajātarūparajatodyānarājyādibhir (psp1-1: 33) upakaraṇaiḥ prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena dharmadhātuparame loke ākāśadhātuparyavasāne sarvasattvān dānapāramitāyāṃ pratiṣṭhāpayitukāmena śīlapāramitāyāṃ kṣāntipāramitāyāṃ vīryapāramitāyāṃ dhyānapāramitāyāṃ prajñāpāramitāyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena ekam api kuśalacittotpādam akṣayaṃ kartukāmena yāvad bodhimaṇḍābhisaṃbodhir iti prajñāpāramitāyāṃ śikṣitavyam. punar aparam śāriputra ye daśasu dikṣu buddhā bhagavantas te me varṇaṃ bhāṣerann iti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti balasahagata ādityopamaḥ
221：1)菩薩摩訶薩欲滿一切眾生之願，欲求飲食、車乘、象馬、履屣、衣裘、香華、幔飾、床臥之具，給眾所求能令具足，欲得是者，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲使恒邊沙佛國中人悉具足行六波羅蜜者，當學般若波羅蜜。3)菩薩摩訶薩欲行功德使正至佛者，當學般若波羅蜜。4)菩薩摩訶薩欲使十方恒邊沙佛國土諸佛世尊所讚歎功德者，當學般若波羅蜜。	222：1)若欲具足一切眾生心之所僥，飲食衣服車乘、香華雜香塗香、床臥燈火手巾履襪，所當得者充滿諸財，當學般若波羅蜜。2)復次，舍利弗！若菩薩摩訶薩欲具足江河沙等眾生，勸立於檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜，當學般若波羅蜜。3)復次，舍利弗！若菩薩摩訶薩以一善本順如來德，無有盡耗亦不缺減，乃至成阿耨多羅三耶三菩者，當學般若波羅蜜。4)復次，舍利弗！若菩薩摩訶薩學般若波羅蜜，八維上下諸佛天中天，皆共歌誦其人功德。	223：1)欲滿一切眾生所願，飲食、衣服、臥具、塗香、車乘、房舍、床榻、燈燭等，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲使如恒河沙等國土眾生，立於檀那波羅蜜，立於尸羅、羼提、毘梨耶、禪那、般若波羅蜜，當學般若波羅蜜。3)欲植一善根於佛福田中，至得阿耨多羅三藐三菩提不盡者，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩欲令十方諸佛稱讚其名，當學般若波羅蜜。
220：1)欲滿一切有情所求飲食、衣服、床榻、臥具、病緣醫藥、種種花香、燈明、車乘、園林、舍宅、財穀、珍寶、嚴具、伎樂及餘種種上妙樂具，當學般若波羅蜜多。2)復次，舍利子！若菩薩摩訶薩欲善安立盡虛空界、法界、世界一切有情，皆令安住布施、淨戒、安忍、精進、靜慮、般若波羅蜜多，當學般若波羅蜜多；3)欲得發起一念善心所獲功德，乃至無上正等菩提亦不窮盡，當學般若波羅蜜多；4)欲得十方諸佛世界一切如來、應、正等覺及諸菩薩共所稱讚，當學般若波羅蜜多；

I 1e,13. ASSOCIATED WITH THE POWERS, AND LIKE THE SUN.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (18) to fulfil the wishes of all beings for food, drink, garments, perfumes, garlands, flowers, incense, medicinal powders, ointments, beds, seats, houses, money, grain, ornaments, jewels, gems, pearls, lapis lazuli, shells, quartz, coral, gold, silver, groves, kingdoms, etc.; (P24) to establish in the six perfections all beings in the world which has as its highest (development) the Dharma-element, and the space element as its terminus (limit); (20) to make one single production of a skillful thought unfailing until the time when full enlightenment is reached on the terrace of enlightenment; (21) to be praised by the Buddhas and Lords in the ten directions;

10.

221：1)菩薩摩訶薩欲一發意超越十方恒邊沙諸佛國土悉遍至者，當學般若波羅蜜。2)菩薩摩訶薩欲發一音都使十方盡聞其聲者，當學般若波羅蜜。3)菩薩摩訶薩欲護一切十方諸佛剎使不斷者，當學般若波羅蜜。	222：1)發意之頃，東方江河沙等諸佛國土，欲遊此界及至十方，當學般若波羅蜜。2)以一切音聲，欲告江河沙諸佛國土，東西南北四維上下，當學般若波羅蜜。3)復次，舍利弗！若菩薩摩訶薩欲建立諸佛國土令不斷絕，	223：1)復次，舍利弗！菩薩摩訶薩欲一發意到十方如恒河沙等諸佛國土，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲發一音使十方如恒河沙等諸佛國土聞聲，當學般若波羅蜜。3)復次，舍利弗！菩薩欲使諸佛國土不斷者，當學般若波羅蜜。
220：1)欲一發心即能遍至十方各如殑伽沙界，供養諸佛利樂有情，當學般若波羅蜜多；2)欲一發聲即能遍滿十方各如殑伽沙界，讚歎諸佛教誨有情，當學般若波羅蜜多；3)欲一念頃安立十方殑伽沙等諸佛世界一切有情，皆令習學十善業道，受三歸依護持禁戒，修四靜慮及四無量、四無色定，獲五神通，當學般若波羅蜜多；4)欲一念頃安立十方殑伽沙等諸佛世界一切有情，令住大乘修菩薩行不毀餘乘，當學般若波羅蜜多；5)欲紹佛種令不斷絕，護菩薩家令不退轉，嚴淨佛土令速成辦，當學般若波羅蜜多。

11.

punar aparaṃ śāriputra bodhisattvena mahāsattvena adhyātmaśūnyatāyāṃ śikṣitukāmena prajñāpāramitāyāṃ śikṣitavyam. evaṃ bahirdhāśūnyatāyām adhyātmabahirdhāśūnyatāyāṃ śūnyatāśūnyatāyāṃ mahāśūnyatāyāṃ paramārthaśūnyatāyāṃ saṃskṛtaśūnyatāyām asaṃskṛtaśūnyatāyām atyantaśūnyatāyām anavarāgraśūnyatāyām anavakāraśūnyatāyāṃ prakṛtiśūnyatāyāṃ sarvadharmaśūnyatāyāṃ svalakṣaṇaśūnyatāyām anupalambhaśūnyatāyām abhāvasvabhāvaśūnyatāyāṃ bhāvaśūnyatāyām abhāvaśūnyatāyāṃ svabhāvaśūnyatāyāṃ parabhāvaśūnyatāyāṃ śikṣitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam.
221：菩薩摩訶薩欲住內空、外空、大空、最空、空空、有為空、無為空、至竟空、無限空、所有空、自性空、一切諸法空、無所猗空、無所有空，欲知是空事法者，當學般若波羅蜜。	222：欲住內空，若處外空、若內外空，若於空空，若於大空、究竟之空、所有空、無有空、有為空、無為空，若真空者、無祠祀空、無因緣空、因緣空、自然相空、一切法空、不可得空、無所有空，若自然空、無形自然空、	223：復次，舍利弗！菩薩摩訶薩欲住內空、外空、內外空、空空、大空、第一義空、有為空、無為空、畢竟空、無始空、散空、性空、自相空、諸法空、不可得空、無法空、有法空、無法有法空，當學般若波羅蜜。
220：復次，舍利子！若菩薩摩訶薩欲安住內空、外空、內外空、空空、大空、勝義空、有為空、無為空、畢竟空、無際空、散空、無變異空、本性空、自相空、共相空、一切法空、不可得空、無性空、自性空、無性自性空，當學般若波羅蜜多。

I 1e,14. ASSOCIATED WITH COGNITION, AND LIKE A SWEET SONG.

(22) to be trained in the eighteen kinds of emptiness, i.e. the emptiness of the subject, etc.;

12.

punar aparaṃ śāriputra bodhisattvena mahāsattvena sarvadharmatathatām avaboddhukāmena prajñāpāramitāyāṃ śikṣitavyam. evaṃ dharmadhātutathatām avaboddhukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, sarvabhūtakoṭītathatām avaboddhukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. evaṃ hi śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam.
221：1)菩薩摩訶薩欲覺知一切諸佛諸法如者，當學般若波羅蜜。2)欲知一切諸法性者，當學般若波羅蜜。3)欲知一切諸法真際者，當學般若波羅蜜。4)舍利弗！菩薩摩訶薩如是，為行般若波羅蜜，當作是住。	222：1)因緣威神空諸行相，欲至此者，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲得親近一切如來，欲得觀解一切諸法，欲了諸法在於本際，當學般若波羅蜜。3)如是，舍利弗！菩薩摩訶薩欲成般若波羅蜜，當如是住。	223：1)菩薩摩訶薩欲知諸法因緣、次第緣、緣緣、增上緣，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲知諸法如、法性、實際，當學般若波羅蜜。3)舍利弗！菩薩摩訶薩應如是住般若波羅蜜。
220：1)若菩薩摩訶薩欲安住一切法真如、法界、法性、不虛妄性、不變異性、平等性、離生性、法定、法住、實際、虛空界、不思議界，當學般若波羅蜜多。2)若菩薩摩訶薩欲覺知一切法盡所有性、如所有性無顛倒無分別，當學般若波羅蜜多。3)若菩薩摩訶薩欲覺知一切法因緣、等無間緣、所緣緣、增上緣性無所有不可得，當學般若波羅蜜多。4)若菩薩摩訶薩欲覺知一切法如幻、如夢、如響、如像、如光影、如陽焰、如空花、如尋香城、如變化事，唯心所現性相皆空，當學般若波羅蜜多。

(23) to look through to the Suchness of all dharmas, (24) to the Suchness of all dharmas; (24) to the Suchness of the Dharma-element, etc. to; (25) the Suchness of all reality limits;

13.

punar aparaṃ śāriputra trisāhasramahāsāhasralokadhātau ye pṛthivyaptejovāyuparamāṇavas tāñ jñātukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam
221：1)復次，舍利弗！菩薩摩訶薩欲知三千大千國土其中塵數，及諸樹木生草枝葉莖節，悉欲知是數者，當學般若波羅蜜。2)菩薩摩訶薩欲以一毛破為百分，以一分毛取三千大千國土，其中海水數知幾渧，悉知其數不嬈水性，欲得是者，當學般若波羅蜜。3)三千大千國土其中火起，譬如劫盡燒時，欲一時吹滅大火者，當學般若波羅蜜。三千大千國土其中大風起，吹須彌大山令如糠[(穀-(一/禾)+米)/會]，能以一指障其風力令不起者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩欲計數知三千大千世界沙石樹花、一切諸塵、眾疑不決，當學般若波羅蜜。2)三千大千世界有如大海江河、川流泉原，欲知有幾渧多少之數，無所傷害度海蟲類，當學般若波羅蜜。3)復次，舍利弗！假使三千大千世界所有火者一時普然，猶如劫燒，一面一時悉欲滅者，令無所然，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩，三千大千世界所有諸風，有時國土吹拔，崩碎諸須彌山令無有餘，譬如灰塵淨滅，有如然藎如然蒿草，若以一指——手指、足指——欲令滅盡三界火者，當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲數知三千大千國土中大地諸山微塵，當學般若波羅蜜。2)菩薩摩訶薩析一毛為百分，欲以一分毛盡舉三千大千國土中大海、江河、池泉諸水而不嬈水性，當學般若波羅蜜。3)三千大千國土中諸火一時皆然，譬如劫盡燒時，菩薩摩訶薩欲一吹令滅者，當學般若波羅蜜。4)三千大千國土中諸大風起，欲吹破三千大千國土及諸須彌山如摧腐草，菩薩摩訶薩欲以一指障其風力令不起者，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲知十方殑伽沙等三千大千世界大地、虛空、諸山、大海、江河、池沼、澗谷、陂湖、地、水、火、風諸極微量，當學般若波羅蜜多。2)若菩薩摩訶薩欲析一毛以為百分，取一分毛盡舉三千大千世界大海、江河、池沼、澗谷、陂湖中水，棄置他方無邊世界，而不損害其中有情，當學般若波羅蜜多。3)若菩薩摩訶薩見火劫起，遍燒三千大千世界天地洞然，欲以一氣吹令頓滅，當學般若波羅蜜多。4)若菩薩摩訶薩見風劫起，三千世界所依風輪飄擊上涌，將吹三千大千世界蘇迷盧山、輪圍山等諸所有物碎如穅[禾*會]，欲以一指障彼風力令息不起，當學般若波羅蜜多。

(P25), (26) to cognize in the great trichiliocosm the atomic entities of earth, water, fire, and air.

14.

221：1)菩薩摩訶薩欲以結跏趺坐悉遍滿三千大千國土虛空，欲得是者，當學般若波羅蜜。2)三千大千國土諸須彌山，能持一手舉著他方無數佛國，欲得是者，當學般若波羅蜜。3)菩薩摩訶薩能以一鉢之飯充飽十方恒邊沙佛及弟子眾，悉令滿足者，當學般若波羅蜜。4)又以珍寶服飾、幢幡繒蓋香華供養恒邊沙佛及弟子眾，欲得是者，當學般若波羅蜜。5)欲使十方恒邊沙國其中眾生悉具於戒、三昧、智慧、解脫、見解脫慧，沙門四道乃至無餘泥洹，欲得是者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩，三千大千世界所有虛空，欲以普身一加趺坐周遍虛空者，當學般若波羅蜜；2)自在變化，無近無遠、無大無小，當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩欲取三千大千世界諸須彌山，以一手舉諸須彌山，置於殊異無量諸佛世界，無往反想，不增不減，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩，東方江河沙等諸佛世界，佛天中天、聲聞、辟支佛，皆欲一時同時合集以供養者，當學般若波羅蜜。5)復次，舍利弗！菩薩摩訶薩，若一衣服、香花搗香塗香、繒蓋幢幡以持供養多阿竭、阿羅呵、三耶三佛及聲聞眾，奉事歸命一時應集，當學般若波羅蜜。6)復次，舍利弗！菩薩摩訶薩，三千大千世界所有眾生，皆欲建立於尸波羅蜜、三昧、智慧、解脫見慧，須陀洹果、斯陀含果、阿那含果，至於無餘住泥洹果而般泥洹，當學般若波羅蜜。	223：1)菩薩摩訶薩欲一結跏趺坐遍滿三千大千國土虛空，當學般若波羅蜜。2)菩薩摩訶薩欲以一毛舉三千大千國土中諸須彌山王，擲過他方無量阿僧祇諸佛國土不嬈眾生，欲以一食供養十方各如恒河沙等諸佛及僧，當學般若波羅蜜。3)欲以一衣花香瓔珞、末香塗香燒香、燈燭幢幡花蓋等供養諸佛及僧，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩欲使十方各如恒河沙等國土中眾生，悉具於戒、三昧、智慧、解脫、解脫知見，令得須陀洹果、斯陀含果、阿那含果、阿羅漢果，乃至令得無餘涅槃，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲於三千大千世界一結跏坐充滿虛空，當學般若波羅蜜多。2)若菩薩摩訶薩欲以一毛羂取三千大千世界妙高山王、輪圍山等諸所有物，擲過他方無量無數無邊世界，而不損害其中有情，當學般若波羅蜜多。3)若菩薩摩訶薩欲以一食、一花、一香、一幢蓋等，供養恭敬、尊重讚歎十方各如殑伽沙界一切如來、應、正等覺及弟子眾無不充足，當學般若波羅蜜多。4)若菩薩摩訶薩欲等安立十方各如殑伽沙界諸有情類，令住戒蘊、定蘊、慧蘊、解脫蘊、解脫智見蘊，或住預流、一來、不還、阿羅漢果、獨覺菩提，乃至或令入無餘依般涅槃界，當學般若波羅蜜多。

15.

punar aparaṃ śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carañ jānāti evaṃ dānaṃ dattaṃ mahāphalaṃ bhavati, evaṃ dānaṃ dattaṃ kṣatriyamahāśālakuleṣūpapādayati, brāhmaṇamahāśālakuleṣūpapādayati, gṛhapatimahāśālakuleṣūpapādayati, evaṃ dānaṃ dattaṃ cāturmahārājakāyikeṣu deveṣūpapādayati, evaṃ dānaṃ dattaṃ trayastriṃśeṣu deveṣūpapādayati, evaṃ dānaṃ dattaṃ yāmeṣūpapādayati, evaṃ dānaṃ dattaṃ tuṣiteṣūpapādayati, evaṃ danaṃ dattaṃ nirmāṇaratiṣūpapādayati, evaṃ dānaṃ dattaṃ paranirmitavaśavartiṣu deveṣūpapādayati, evaṃ dānaṃ dattaṃ prathamadhyānapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ dvitīyadhyānapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ tṛtīyadhyānapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ caturthadhyānapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ vijñānānantyāyatanasamāpattipratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ ākāśānantyāyatanasamāpattipratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ ākiñcanyāyatanasamāpattipratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ naivasaṃjñānāsaṃjñāyatanasamāpattipratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ saptatriṃśadbodhipakṣyāṇāṃ dharmāṇāṃ pratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ srotaāpattiphalapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ sakṛdāgāmiphalapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ anāgāmiphalapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ arhatphalapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ pratyekabuddhatvapratilambhāya saṃvartate, evaṃ dānaṃ dattaṃ samyaksaṃbuddhatvapratilambhāya saṃvartate.
221：復次，舍利弗！菩薩摩訶薩行般若波羅蜜者若布施，當作是念：1)使我得大果報。得生尊者家、梵志大姓家、迦羅越家，2)生四王天上乃至第六天中，3)因是布施得第一禪上至四禪、空無形禪，4)作是布施得賢聖八品道，得須陀洹上至阿羅漢辟支佛者，當學般若波羅蜜。	222：復次，舍利弗！菩薩摩訶薩行般若波羅蜜，若布施者波羅蜜，當作是學，1)如此施者獲大果報，如是施者生於君子傲姓家、梵志、大族姓長者；2)如此施者生於四天王上忉利天、兜術天、尼摩天、波羅尼蜜天；3)如是施者依於斯施，思第一禪第二第三至第四禪，無量虛空定意正受，無量空慧、無量不用慧天、無想有想三昧禪；4)如此施者興八聖路，得須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛果。若曉了此，當於是學般若波羅蜜。	223：復次，舍利弗！菩薩摩訶薩行般若波羅蜜布施時，應如是分別：1)如是布施得大果報，如是布施得生剎利大姓、婆羅門大姓、居士大家，2)如是布施得生四天王天處、三十三天、夜摩天、兜率陀天、化樂天、他化自在天，3)因是布施得入初禪、二禪、三禪、四禪、無邊空處、無邊識處、無所有處、非有想非無想處，4)因是布施得生八聖道分，因是布施能得須陀洹道乃至佛道，當學般若波羅蜜。
220：復次，舍利子！若菩薩摩訶薩修行般若波羅蜜多，能如實知如是布施得大果報，1)謂如實知如是布施得生剎帝利大族，或生婆羅門大族，或生長者大族，或生居士大族；2)如是布施得生四大王眾天，或生三十三天，或生夜摩天，或生覩史多天，或生樂變化天，或生他化自在天；3)依此布施得初靜慮，或第二靜慮，或第三靜慮，或第四靜慮；依此布施得空無邊處定，或識無邊處定，或無所有處定，或非想非非想處定；4)依此布施起四念住乃至八聖道支，得預流果、或一來果、或不還果、或阿羅漢果、或獨覺菩提，或得無上正等菩提。能如實知如是淨戒、安忍、精進、靜慮、般若，得大果報亦復如是。

(27) Moreover, a Bodhisattva, a great being, when coursing in perfect wisdom, knows that a gift thus given is fruitful. When he has thus given a gift, he is reborn in good families, i.e. among warriors, Brahmins or householders; or among various kinds of gods. Such a gift is also conducive to the acquisition of the first trance, and so on to the eight trance, to the acquisition of the thirty-seven dharmas which act as wings to enlightenment, of the fruit of a Stream-winner, etc. to: to acquisition of Pratyekabuddha-hood, of full Buddha-hood.

16.

punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāñ caratā jñātavyam, evam upāyakauśalena dānaṃ dattaṃ dānapāramitāṃ paripūrayati, evaṃ dānaṃ dattaṃ śīlapāramitāṃ paripūrayati, evaṃ dānaṃ (psp1-1: 35) dattaṃ kṣāntipāramitāṃ paripūrayati, evaṃ dānaṃ dattaṃ vīryapāramitāṃ paripūrayati, evaṃ dānaṃ dattaṃ dhyānapāramitāṃ paripūrayati, evaṃ dānaṃ dattaṃ prajñāpāramitāṃ paripūrayati. evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kathaṃ bhagavan bodhisattvena mahāsattvena dānaṃ dadatā dānapāramitā paripūritā bhavati? kathaṃ dānaṃ dadatā śīlapāramitā paripūritā bhavati? kathaṃ dānaṃ dadatā kṣāntipāramitā paripūritā bhavati? kathaṃ dānaṃ dadatā vīryapāramitā paripūritā bhavati? kathaṃ dānaṃ dadatā dhyānapāramitā paripūritā bhavati? kathaṃ bhagavan bodhisattvena mahāsattvena dānaṃ dadatā prajñāpāramitā paripūritā bhavati?
221：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，以慧方便，具足六波羅蜜。2)舍利弗白佛言：菩薩摩訶薩云何布施具足六波羅蜜？	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，常以權慧有所施與，為具檀波羅蜜、尸波羅蜜、羼波羅蜜、惟逮波羅蜜、禪波羅蜜、般若波羅蜜。2)舍利弗白佛言：云何菩薩摩訶薩具足六波羅蜜？	223：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜布施時，以慧方便力故，能具足檀那波羅蜜、尸羅波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪那波羅蜜、般若波羅蜜。2)舍利弗白佛言：世尊！菩薩摩訶薩云何布施時以慧方便力故，具足檀那波羅蜜乃至般若波羅蜜？
220：1)若菩薩摩訶薩修行般若波羅蜜多，能如實知如是布施方便善巧能滿布施波羅蜜多，如是布施方便善巧能滿淨戒波羅蜜多，如是布施方便善巧能滿安忍波羅蜜多，如是布施方便善巧能滿精進波羅蜜多，如是布施方便善巧能滿靜慮波羅蜜多，如是布施方便善巧能滿般若波羅蜜多，如是淨戒、安忍、精進、靜慮、般若方便善巧皆能圓滿六波羅蜜多。2)時，舍利子白佛言：世尊！云何菩薩摩訶薩修行般若波羅蜜多，能如實知如是布施方便善巧能滿布施乃至般若波羅蜜多，如是淨戒乃至般若方便善巧能滿淨戒乃至靜慮波羅蜜多？

Moreover, (28) a Bodhisattva, a great being who courses in perfect wisdom, should know that gift thus given with skill in means fulfils the perfection of giving. And so with the other five perfections. (P26)

Sariputra: How is the perfection of giving fulfilled by a Bodhisattva, a great being who gives a gift, and how the other five perfections?

17.

bhagavān āha: anupalambhena deyasya dāyakasya grāhakasya ca dānapāramitā paripūritā bhavati, āpattyanāpattyanadhyāpattitaḥ śīlapāramitā paripūritā bhavati, akṣobhānabhikṣobhaṇataḥ kṣāntipāramitā paripūritā bhavati, kāyikacaitasikavīryāsraṃsanato vīryapāramitā paripūritā bhavati, avikṣepāsaṃkalpanatām upādāya dhyānapāramitā paripūritā bhavati, sarvadharmaprajānatānupalambhayogena prajñāpāramitā paripūritā bhavati, evaṃ bodhisattvena mahāsattvena dānaṃ dadatā ṣaṭ pāramitāḥ paripūritā bhavanti, evaṃ śīlapāramitāyāṃ sarvāḥ ṣaṭ pāramitāḥ paripūryante, evaṃ kṣāntipāramitāyāṃ sarvāḥ ṣaṭ pāramitāḥ paripūryante, evaṃ vīryapāramitāyāṃ sarvāḥ ṣaṭ pāramitāḥ paripūryante, evaṃ dhyānapāramitāyāṃ sarvāḥ ṣaṭ pāramitāḥ paripūryante, evaṃ prajñāpāramitāyāṃ sarvāḥ ṣaṭ pāramitāḥ paripūryante. iti jñānasahagato madhurasaṅgītighoṣopamaḥ
221：1)佛言：菩薩摩訶薩行檀波羅蜜者，當習無所猗法，其所布施及受者，令具足諸波羅蜜，是為具足檀波羅蜜。2)於善於惡不與罪福，是為尸波羅蜜。3)無瞋無喜，是為羼提波羅蜜。4)意無懈怠，是為惟逮波羅蜜。5)於無所著不起狐疑，是為禪波羅蜜。6)離於諸法，是為般若波羅蜜。	222：1)答曰：其布施主無所著念，所施受者亦不忘恩，是為檀波羅蜜。2)無所犯負，不以禁戒而自綺餝，是為尸波羅蜜。3)常懷忍辱，無瞋恚恨心向於眾生，是為羼波羅蜜。4)精進不怠欲度一切，是為惟逮波羅蜜。5)一心寂然而無憒亂，是為禪波羅蜜。6)智慧解空不計吾我，是為般若波羅蜜。7)取要言之，復重解議，於罪無罪亦無無罪，是尸波羅蜜。無有瞋恨，是羼波羅蜜。身心精進不以疲倦，是惟逮波羅蜜。興於不亂無所想念，是禪波羅蜜。解一切法而無所著，是般若波羅蜜。	223：1)佛告舍利弗：施人、受人、財物不可得故，能具足檀那波羅蜜；2)罪、不罪不可得故，具足尸羅波羅蜜；3)心不動故，具足羼提波羅蜜；4)身心精進不懈怠故，具足毘梨耶波羅蜜；5)不亂不味故，具足禪那波羅蜜；6)知一切法不可得故，具足般若波羅蜜。
220：1)佛言：舍利子！以無所得為方便故，謂菩薩摩訶薩行布施時，了達一切施者、受者、所施物相不可得故，能滿布施波羅蜜多；2)犯、無犯相不可得故，能滿淨戒波羅蜜多；3)動、不動相不可得故，能滿安忍波羅蜜多；4)身心勤、怠不可得故，能滿精進波羅蜜多；5)有亂、無亂不可得故，能滿靜慮波羅蜜多；6)諸法性、相不可得故，能滿般若波羅蜜多。是為菩薩摩訶薩行布施時，方便善巧能滿六種波羅蜜多。如是菩薩摩訶薩行淨戒時，方便善巧能滿六種波羅蜜多，乃至行般若時，方便善巧能滿六種波羅蜜多。

The Lord: the perfection of giving is fulfilled when gift, giver, and receiver are not taken as a basis; the perfection of morality through not transgressing into either offence or non-offence; the perfection of patience through imperturbability; the perfection of vigour through indefatigability of body and mind; the perfection of meditation by the absence of distractions and representation; the perfection of wisdom by wisely knowing all dharmas without looking for definite facts. In this way are the six perfections fulfilled by a Bodhisattva, a great being who gives a gift. In the same way are all the six perfections fulfilled in the perfection of morality, etc. to the perfection of wisdom. (P27)

18.類似14.

punar aparaṃ śāriputra bodhisattvena mahāsattvena ekacittotpādena pūrvasyāṃ diśi gaṅgānadībālukopamān lokadhātūn samatikramitukāmena, evaṃ dakṣiṇasyāṃ paścimāyām uttarasyāṃ vidikṣv adha ūrdhvaṃ digbhāge gaṅgānadībālukopamān lokadhātūn samatikramitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra trisāhasramahāsāhasra lokadhātau yo mahāsamudreṣv (psp1-1: 36) apy apskandho mahānadīṣu kunadīṣūtsasarastaḍāgeṣu palvaleṣu taṃ sarvaṃ śatadhābhinnayā vālāgrakoṭyābhyutkṣeptukāmena ca tanniśritān prāṇino 'viheṭhayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena trisāhasramahāsāhasraṃ lokadhātuṃ kalpoddāhāgnipradīptam ekena mukhavātena praśamayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena yā vikṣobhaṇāvātamaṇḍalī vātasaṃvartanyāṃ vartamānāyāṃ yāvat sumerumahāsumerucakravāḍamahācakravāḍānupādāya sarvaparvatān sarvamahāpṛthivīṃ vidhunoti vikirati nirmaṣīkaroti tāṃ vikṣobhaṇāvātamaṇḍalīm ekenāṅguliparvāgreṇācchādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena trisāhasramahāsāhasre lokadhātau yāvān ākāśadhātus taṃ sarvam ekena paryaṅkena sphāritukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena trisāhasramahāsāhasre lokadhātau ye sumerumahāsumerucakravāḍamahācakravāḍādayaḥ parvatās tān ekena vālena baddhā asaṃkhyeyān apramānān lokadhātūn samatikrāmayeyaṃ kṣipeyam iti prajñāpāramitāyāṃ śikṣitavyam punar aparaṃ śāriputra bodhisattvena mahāsattvena daśasu dikṣu pratyekaṃ sarvabuddhakṣetreṣu buddhān bhagavato divyena cakṣuṣā draṣṭukāmena teṣāñ ca dharmadeśanāṃ divyena śrotrena śrotukāmeṇa sarvasattvacittacaritāni ca jñātukāmena teṣāṃ pūrvanivāsam anusmartukāmena āsravakṣayajñānābhijñām abhinirhartukāmena ca bhūtakoṭiṃ sākṣātkartukāmena prajñāpāramitāyāṃ śikṣitavyam. iti abhijñāsahagato mahārājopamaḥ
221：	222：	223：
220：

I 1e,15. ASSOCIATED WITH THE SUPERKNOWLEDGES, AND LIKE A GREAT KING.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (29) to transcend, through the production of one single thought, countless world systems in each of the ten directions; (30) to lift, with the fine point of the tip of a hair split a hundredfold, all the watery element in the great trichiliocosm, that there is in the great oceans, in rivers great and small, in ponds and pools, without, however, wanting to hurt the beings inhabiting it; (31) to blow out with one mighty breath from his mouth the fires in the great trichiliocosm which is all aflame with the universal conflagration raging at the end of an aeon; (32) to cover with the tip of the joint of one single finger the all-shaking whirlwind which, when it proceeds, shakes, disperses, and reduces to dust the entire earth and all the mountains, beginning with Sumeru, the great Sumeru, the mountain rings, the great mountain rings; (P28) (33) to irradiate during one single session of cross-legged meditation the entire space-element in the great trichiliocosm; (34) after he has, with one single hair, tied up and uplifted the mountains in the great trichiliocosm, i.e. Sumeru, the great Sumeru, the mountain rings, the great mountain rings, etc., to hurl them forth beyond countless world systems.

Moreover, (35) a Bodhisattva, a great being should train in perfect wisdom if he wants, in each of the ten directions, in all Buddha-fields, to see the Buddhas and Lords with the heavenly eye; to hear their demonstration of Dharma with the heavenly ear; to know the thoughts and doings of all beings, to remember their former lives, to call forth the super-knowledge of the cognition of the extinction of the outflows, and to realize the Reality limit.

19.類似14.

punar aparaṃ śāriputra bodhisattvena mahāsattvena daśasu dikṣu pratyekaṃ yāvanto gaṅgānadībālukopameṣu lokadhātuṣu buddhā (psp1-1: 37) bhagavantaḥ saśrāvakabodhisattvasaṃghās tān ekena piṇḍapātreṇa pratipādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. evaṃ puṣpadhūpagandhamālyavilepanacūrṇacīvaracchatradhvajapaṭākāmeghais tāṃs tathāgatān arhataḥ samyaksaṃbuddhān satkartukāmena gurukartukāmena mānayitukāmena pūjayitukāmena prajñāpāramitāyāṃ śikṣṭavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena pūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu ye sattvās tān śīlaskandhe pratiṣṭhāpayitukāmena samādhiskandhe pratiṣṭhāpayitukāmena prajñāskandhe pratiṣṭhāpayitukāmena vimuktiskandhe pratiṣṭhāpayitukāmena vimuktijñānadarśanaskandhe pratiṣṭhāpayitukāmena srotaāpattiphale pratiṣṭhāpayitukāmena, sakṛdāgāmiphale pratiṣṭhāpayitukāmena, anāgāmiphale pratiṣṭhāpayitukāmena, arhattve pratiṣṭhāpayitukāmena, pratyekabodhau pratiṣṭhāpayitukāmena yāvad anupadhiśeṣanirvāṇadhātau pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yathā pūrvasyāṃ diśi evaṃ dakṣiṇasyāṃ paścimāyām uttarasyāṃ vidikṣv adha ūrdhvaṃ pratyekaṃ gaṅgānadībālukopameṣu lokadhātuṣu ye sattvās tān yāvad anupadhiśeṣanirvāṇadhātau pratiṣṭhāpayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti puṇyajñānasahagataḥ koṣṭhāgāropamaḥ
221：	222：	223：
220：

I 1e,16. ASSOCIATED WITH THE EQUIPMENT WITH COGNITION AND MERIT, AND LIKE A STOREHOUSE OF JEWELRY.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (36) to present with one single alms bowl all the Buddhas and Lords, together with their congregations of disciples, as many as there are in the worlds systems countless as the sands of the Ganges, in each single direction; and equally so a Bodhisattva, a great being who wants to honour respect, revere, and worship those Tathagatas with showers of flowers, incense, perfumes, garlands, unguents, aromatic powders, strips of cloth, parasols, flags and streamers.

Moreover a Bodhisattva, a great being should train in perfect wisdom if he wants (37) to establish all beings in countless world systems, in each one of the ten directions, in the five portions of the Dharma, i.e. in morality, concentration, wisdom, liberation, the vision and cognition of liberation; in the fruit of a Stream-winner, etc. to: in Pratyekabuddha-enlightenment, etc., to: in the realm of Nirvana which leaves nothing behind. (P29)

20.

punar aparaṃ śāriputra bodhisattvena mahāsattvenātītānāgatapratyutpannānāṃ buddhānāṃ bhagavatāṃ buddhaguṇān anuprāptukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena saṃskṛtāsaṃskṛtānāṃ dharmāṇāṃ pāraṃ gantukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena sarvadharmāṇām atītānāgatapratyutpannānāṃ tathāgatānām avabodhukāmena dharmāṇām anutpādakoṭim anuprāptukāmena prajñāpāramitāyāṃ śikṣitavyam. iti bodhipakṣasahagato mahāmārgopamaḥ punar aparaṃ śāriputra bodhisattvena mahāsattvena sarvaśrāvakapratyekabuddhānāṃ pūrvaṅgamena bhavitukāmena prajnāpāramitāyāṃ (psp1-1: 38) śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena buddhānāṃ bhagavatām upasthāyakena bhavitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena buddhānāṃ bhagavatām abhyantaraparivāreṇa bhavitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena mahāparivāreṇa bhavitukāmena bodhisattvaṃ parivāraṃ pratilabdhukāmena ca prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena dakṣiṇāṃ pariśodhayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena mātsaryacittaṃ nigrahītukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena dauḥśīlyacittam anutpādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena vyāpādacittam anutpādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena kauśīdyacittam utsraṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena vikṣiptacittaṃ riñcitukāmena prajñāpāramitāyāṃ śikṣitavyam punar aparaṃ śāriputra bodhisattvena mahāsattvena dauṣprajñacittam aprapañcitukāmena prajñāpāramitāyāṃ śikṣitavyam.
221：1)復次，舍利弗！菩薩摩訶薩欲知過去當來今現在諸佛世尊之法者，當學般若波羅蜜。2)欲度有為、無為之法，當學般若波羅蜜。3)欲覺過去當來今現在諸佛諸法如者，法相所起欲逮覺滅際者，4)欲過聲聞辟支佛前，欲為一切諸佛給所當者，欲為諸佛世尊內眷屬者，圖大眷屬者，欲得菩薩眷屬者，報大施者，5)欲行無相施者，欲不起惡意者，欲不起恚恨意者，欲不起懈怠意者，欲不起亂意者，欲不起惡智者，當學般若波羅蜜。	222：1)復次，舍利弗菩！薩摩訶薩欲得成就過去當來今現在諸佛世尊功德之誼，當學般若波羅蜜。2)欲得超度有為、無為諸法行者，3)去來今法至於無本，諸法所興不起本際，欲逮此者，4)一切聲聞、辟支佛、諸菩薩法，欲行諸佛世尊而供養者，欲得具足諸佛眷屬無量群從，欲得獲致菩薩枝黨，欲得淨畢眾祐之德，5)欲致布施心無所受，不起犯戒想，無瞋恚心、無懈怠心，不欲發起於亂心者，又不欲起愚癡心者，當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲得過去未來現在諸佛功德，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲到有為、無為法彼岸，當學般若波羅蜜。3)菩薩摩訶薩欲知過去未來現在諸法如、法相、無生際者，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩欲在一切聲聞、辟支佛前，欲給侍諸佛，欲為諸佛內眷屬，欲得大眷屬，欲得菩薩眷屬，欲淨報大施，當學般若波羅蜜。5)復次，舍利弗！菩薩摩訶薩欲不起慳心、破戒心、瞋恚心、懈怠心、亂心、癡心者，當學般若波羅蜜。
220：1)復次，舍利子！若菩薩摩訶薩欲得過去、未來、現在諸佛功德，當學般若波羅蜜多。2)若菩薩摩訶薩欲到一切有為無為法之彼岸，當學般若波羅蜜多。3)若菩薩摩訶薩欲達過去、未來、現在諸法真如、法界、法性、無生、實際，當學般若波羅蜜多。若菩薩摩訶薩欲窮過去、未來、現在生不生際，當學般若波羅蜜多。4)若菩薩摩訶薩欲與一切聲聞、獨覺而為導首，當學般若波羅蜜多。若菩薩摩訶薩欲與一切如來為親侍者，當學般若波羅蜜多。若菩薩摩訶薩欲與一切如來為內眷屬，當學般若波羅蜜多。若菩薩摩訶薩欲得大眷屬，當學般若波羅蜜多。若菩薩摩訶薩欲得菩薩常為眷屬，當學般若波羅蜜多。5)若菩薩摩訶薩欲消一切施主供養，當學般若波羅蜜多。若菩薩摩訶薩欲摧伏慳貪心，不起犯戒心，除去恚怒心，棄捨懈怠心，靜息散亂心，遠離惡慧心，當學般若波羅蜜多。

I 1e,17. ASSOCIATED WITH THE WINGS OF ENLIGHTENMENT, AND LIKE A HIGHWAY.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (38) to gain the Buddha-qualities of the past, future, and present Buddhas and Lords; (39) to go beyond (the contrast of) conditioned and unconditioned dharmas; (40) to look through to the Suchness of all dharmas, past, future, and present, and to reach the non-production limit;

I 1e,18. ASSOCIATED WITH CALMING-DOWN AND INSIGHT, AND LIKE A CHARIOT.

(41) to win precedence over all Disciples and Pratyekabuddhas; (42) to become an attendant of the Buddhas and Lords; (43) to belong to the intimate retinue of the Buddhas and Lords; (44) to have a great retinue, and to acquire a retinue of Bodhisattvas; and (45) to purify the donations made by others.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (46) to suppress all thought of meanness; (47) to prevent all thought of immorality and (48) of ill will from ever recurring; (49) to abandon all thought of indolence; (50) to prevent all distracted thoughts and (51) all stupid thoughts from ever recurring.

21.

punar aparaṃ śāriputra bodhisattvena mahāsattvena sarvasattvān dānamayapuṇyakriyāvastuni pratiṣṭhāpayitukāmena, śīlamayapuṇyakriyāvastuni pratiṣṭhāpayitukāmena, bhāvanāmayapuṇyakriyāvastuni pratiṣṭhāpayitukāmena, vaiyāvṛtyasahagate caupadhike puṇyakriyāvastuni pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena pañca cakṣūṃṣy uptpādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. katamāni pañca? yad (psp1-1: 39) uta māṃsacakṣur divyacakṣuḥ prajñācakṣur dharmacakṣur buddhacakṣur utpādayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena pūrvasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. evaṃ dakṣiṇasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. paścimāyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. uttarasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. uttarapūrvasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. pūrvadakṣiṇasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. dakṣiṇapaścimāyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. paścimottarasyāṃ diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. adhastād diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. upariṣṭād diśi divyena cakṣuṣā gaṅgānadībālukopamān buddhān bhagavato draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. yāṃś ca te buddhā bhagavanto dharmān bhāṣante tān dharmān divyena śrotreṇa śrotukāmena, teṣāñ ca buddhānāṃ bhagavatāṃ cetasaiva cittaṃ yathābhūtaṃ parijñātukāmena, teṣāṃ buddhānāṃ bhagavatāṃ pūrvayogasahagatāṃ bodhisattvatām anusmartukāmena, teṣāñ ca buddhānām ṛddhivikurvitaṃ draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena yāṃs te buddhā bhagavantaḥ samantād daśasu dikṣu sarvalokadhātuṣu dharmān bhāṣante (psp1-1: 40) tāñ chrutvā anācchedyena smṛtibalādhānena sarvān saṃdhārayitukāmena yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbuddha iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena atītānāṃ buddhānāṃ bhagavatāṃ buddhakṣetrāṇi draṣṭukāmena, anāgatānām api buddhānāṃ bhagavatāṃ buddhakṣetrāṇi draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. ye caitarhi samantād daśa diśi loke buddhā bhagavantas tiṣṭhanti dhriyante yāpayanti teṣām api buddhānāṃ bhagavatāṃ buddhakṣetrāṇi draṣṭukāmena prajñāpāramitāyāṃ śikṣitavyam. iti śamathavipaśyanāsahagato yānopamaḥ
221：1)復次，舍利弗！菩薩摩訶薩欲使一切立於布施、戒、念，作務勸助功德者，當學般若波羅蜜。2)菩薩摩訶薩欲立五眼者，當學般若波羅蜜。何等為五眼？肉眼、天眼、智眼、法眼、佛眼。3)復次，舍利弗！菩薩摩訶薩欲得天眼見十方諸佛者，天耳聽十方諸佛所說法者，欲悉知諸佛意者，當學般若波羅蜜。4)菩薩摩訶薩欲聞十方諸佛所說不斷，乃至阿耨多羅三耶三菩者，當學般若波羅蜜。5)復次，舍利弗！菩薩摩訶薩欲見過去諸佛、現在諸佛世尊剎土者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩欲立眾生於布施德，持戒、智慧勸令修治，所受福德當所興者，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲興五眼，當學般若波羅蜜。何謂五眼？肉眼、天眼、慧眼、法眼、佛眼。當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩欲見東方江河沙國土八維上下諸佛世尊，所說經法皆以天耳欲得聞者，又欲得知諸佛世尊心之所念，當學般若波羅蜜。4)復次，舍利弗！菩薩摩訶薩，諸佛世尊普在十方說經法者，欲得聽聞而不斷絕至阿耨多羅三耶三菩者，當學般若波羅蜜。5)復次，舍利弗！菩薩摩訶薩若欲得見過去多阿竭、阿羅訶、三耶三佛，欲得見於諸佛國土者，當來現在十方世界今現在佛欲得追見國土所有，當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲使一切眾生立於布施福處、持戒福處、修定福處、勸導福處，欲令眾生立於財福、法福者，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲得五眼，當學般若波羅蜜。何等五眼？肉眼、天眼、慧眼、法眼、佛眼。3)菩薩摩訶薩欲以天眼見十方如恒河沙等國土中諸佛，欲以天耳聞十方諸佛所說法，欲知諸佛心，當學般若波羅蜜。4)欲聞十方諸佛所說法，聞已乃至阿耨多羅三藐三菩提不忘者，當學般若波羅蜜。5)復次，舍利弗！菩薩摩訶薩欲見過去未來諸佛國土及見現在十方諸佛國土，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲安立一切有情於施性福業事、戒性福業事、修性福業事、供侍福業事、有依福業事，當學般若波羅蜜多。2)若菩薩摩訶薩欲得五眼，所謂肉眼、天眼、慧眼、法眼、佛眼，當學般若波羅蜜多。3)若菩薩摩訶薩欲以天眼，盡見十方殑伽沙等世界諸佛，當學般若波羅蜜多。若菩薩摩訶薩欲以天耳，盡聞十方殑伽沙等世界諸佛所說法要，當學般若波羅蜜多。若菩薩摩訶薩欲如實知十方各如殑伽沙界一切諸佛心、心所法，當學般若波羅蜜多。4)若菩薩摩訶薩欲得普聞十方世界諸佛說法，乃至無上正等菩提而不斷絕，當學般若波羅蜜多。5)若菩薩摩訶薩欲見過去、未來、現在十方一切諸佛國土，當學般若波羅蜜多。

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants to establish all beings (52) in the foundation of meritorious work consisting in giving, (53) in the foundation of meritorious work consisting in morality (P30); (54) in the foundation of meritorious work consisting in meditational development; (55) in the foundation of meritorious work connected with the service; (56) in the foundation of meritorious work derived from material gifts given in faith to the Tathagata.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (57) to produce the five eyes, i.e. the fleshly eye, the heavenly eye, the wisdom eye, the Dharma-eye, the Buddha-eye; (58) to see, in each of the ten directions, with the heavenly eye the Buddhas and Lords, countless like the sands of the Ganges; to hear, with the heavenly ear, the dharmas which those Buddhas and Lords teach; to comprehend, with his heart, as it really is, the thought of those Buddhas and Lords; to recall the Bodhisattva-hood, connected with their previous lives, of those Buddhas and Lords; and to see the display of their wonderworking power.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (59) to keep in mind, until he fully awakens to enlightenment, by the assumption of the power of unbroken memory, all the dharmas which the Buddhas, the Lords teach in all the ten directions in all the world systems, after he has heard them; (60) to see the Buddha-fields of the past Buddhas and Lords, of the future Buddhas and Lords (P31), and of those Buddhas and Lords who just now in the world, in all the ten directions, stand, hold, and maintain themselves;

22.

punar aparaṃ śāriputra bodhisattvena mahāsattvena yat kiñcid daśasu dikṣu buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca, yad idaṃ sūtraṃ geyaṃ vyākaraṇaṃ gāthā udānaṃ nidānam itivṛttakaṃ jātakaṃ vaipulyādbhutā dharmā avadānam upadeśāḥ, yac ca śrāvakair na śrutaṃ tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena, parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena yat kiñcit pūrvasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid dakṣiṇasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcit paścimāyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate (psp1-1: 41) bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid uttarasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid uttarapūrvasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcit pūrvadakṣiṇasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid dakṣiṇapaścimāyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcit paścimottarasyāṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid adho diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena (psp1-1: 42) tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yat kiñcid ūrdhvaṃ diśi buddhair bhagavadbhir bhāṣitaṃ bhāṣyate bhāṣiṣyate ca tat sarvam udgrahītukāmena dhārayitukāmena vācayitukāmena tathatvāya pratipattukāmena parebhyaś ca vistareṇa saṃprakāśayitukāmena prajñāpāramitāyāṃ śikṣitavyam. iti dhāraṇīpratibhānasahagataḥ prasravaṇopamaḥ
221：1)菩薩摩訶薩欲聞十方諸佛所說十二部經、欲諷誦者，及諸聲聞所未曾聞者，當學般若波羅蜜。2)菩薩摩訶薩欲聞十方諸佛所可說法、甫當所說，悉欲識知，遍教眾生者，當學般若波羅蜜。3)過去當來今現在諸佛所說諸法欲盡聞知，聞已遍教一切讀者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩欲得解知如來所說十二部經——聞經、分別經、頌經、詩歌經、初經、此應經、生經、受經、方等經、未曾有法經、譬喻經、注解章句經——諸聲聞所不聞者，皆欲得玩習誦者，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲得聽聞八維上下如來所說經法皆念不失，欲得執持已得執持而為眾會他人說者，當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩欲得啟問過去當來如所說誼者，已得聞者為他人說，當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲聞十方諸佛所說十二部經——修多羅、祇夜、受記經、伽陀、憂陀那、因緣經、阿波陀那、如是語經、本生經、方廣經、未曾有經、論議經，諸聲聞等聞與不聞，盡欲誦受持者，當學般若波羅蜜。2)十方如恒河沙等世界中，諸佛所說法，已說、今說、當說，聞已欲一切信持自行亦為他人說，當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩，過去諸佛已說、未來諸佛當說，欲聞，聞已自利亦利他人，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說契經、應頌、授記、諷頌、自說、因緣、本事、本生、方廣、希法、譬喻、論議，諸聲聞等所未曾聞，皆能受持究竟通利，當學般若波羅蜜多。2)若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門，既自受持究竟通利，復能為他如實廣說，當學般若波羅蜜多。3)若菩薩摩訶薩欲於過去、未來、現在十方諸佛所說法門自如實行，復能勸他如實修行，當學般若波羅蜜多。

I 1e,19. ASSOCIATED WITH THE INSPIRATION OF THE DHARANIS, AND LIKE UNTO A FOUNTAIN.

(61) to learn whatever has been taught, or is being taught, or will be taught, by the Buddhas, the Lords in the ten directions – i.e. the Discourses, Discourses in Prose and Verse Mingled, Predictions, Verses, Summaries, Origins, Thus-was-said, Birth Stories, Expanded Texts, Marvels, Tales, Expositions, and what has not been heard by the Disciples – to bear it in mind, to preach it, to progress to its Thusness,222 and to illuminate it in detail for others.

23.

punar aparaṃ śāriputra bodhisattvena mahāsattvena yāni pūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni dakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni paścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāny uttarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāny uttarapūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni pūrvadakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni dakṣiṇapaścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni paścimottarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣv (psp1-1: 43) andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāni adhastād diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena prajñāpāramitāyāṃ śikṣitavyam. yāny upariṣṭād diśi gaṅgānadībālukopameṣu lokadhātuṣv andhakāratamisrāṇi, yatra sūryacandramasor api prabhāyā gatir nāsti, tāni sarvāṇy avabhāsayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena ye pūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye dakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye paścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye uttarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye uttarapūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye pūrvadakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye dakṣiṇapaścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye paścimottarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye adhastād diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena prajñāpāramitāyāṃ śikṣitavyam. ye upariṣṭād diśi gaṅgānadībālukopameṣu lokadhātuṣu sattvā nānā buddhakṣetreṣūpapannās tān sarvān buddhaśabdaṃ dharmaśabdaṃ saṃghaśabdaṃ saṃśrāvayitukāmena, tāṃś ca sattvān samyagdṛṣṭyāṃ pratiṣṭhāpayitukāmena bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti dharmoddānasahagata ānandaśabdopamaḥ
221：1)十方恒邊沙諸佛世界有窈冥之處，日月所不照，欲持光明悉遍照者，當學般若波羅蜜。2)十方恒沙諸佛世界有初不聞佛音、法音、僧音者，能立眾生皆使正見聞三寶音者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩欲得照明東方江河沙等諸佛世界，窈窈冥冥不見日月光明之耀，欲得照斯及十方界，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩欲得開化東方江河沙等諸佛國土，及十方界愚癡闇冥——不聞佛名、不得聽經、不覩眾僧——欲得開化眾生類立於正見，令得覩佛、逮聞經法及與聖眾，當學般若波羅蜜。	223：1)十方如恒河沙等諸世界中間闇處，日月所不照處，欲持光明普照者，當學般若波羅蜜。2)十方如恒河沙等世界中，無有佛名、法名、僧名，欲使一切眾生皆得正見聞三寶名者，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲於十方殑伽沙等幽闇世界，或世界中間日月所不照處為作光明，當學般若波羅蜜多。2)若菩薩摩訶薩欲於十方殑伽沙等無量世界，其中有情成就邪見，不聞佛名、法名、僧名，而能開化令起正見聞三寶名，當學般若波羅蜜多。

I 1e,20. ASSOCIATED WITH THE BESTOWAL OF DHARMA AND LIKE A DELIGHTFUL SOUND.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants (62) to illuminate, in each one of the ten directions, in world systems countless like the sands of the Ganges, all the regions of darkness which the light of sun and moon cannot reach; (63) to proclaim, in each of the ten directions, in countless world systems, the message of the Buddha, of the Dharma, of the Sangha, to all the beings who are reborn in the various Buddha-fields, and to establish all those beings in right view. (P32)

24.

punar aparaṃ śāriputra bodhisattvena mahāsattvena pūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu ye sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante, manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, (psp1-1: 45) avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale pratiṣṭhāpayiṣyāmīti, anāgāmiphale pratiṣṭhāpayiṣyāmīti, arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye dakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyante iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante, manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye paścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrnagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, (psp1-1: 46) avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye uttarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye uttarapūrvasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, (psp1-1: 47) sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye pūrvadakṣiṇasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye dakṣiṇapaścimāyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye paścimottarasyāṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu (psp1-1: 48) sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. ye 'dho diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti, prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyanta iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam, ye ūrdhvaṃ diśi gaṅgānadībālukopameṣu lokadhātuṣu sarvabuddhakṣetreṣu sattvā andhās te mamānubhāvena cakṣuṣā rūpāṇi drakṣyantīti prajñāpāramitāyāṃ śikṣitavyam. evaṃ vadhirāḥ śrotreṇa śabdān śroṣyantīti, unmattāḥ smṛtiṃ pratilapsyante iti, nagnāś cailāni pratilapsyanta iti, jighatsitāḥ sattvāḥ pūrṇagātrā bhaviṣyantīti, pipāsitāḥ sattvā vigatapipāsā (psp1-1: 49) bhaviṣyantīti, apāyopapannāś ca sattvāḥ sarvāpāyebhyo vimokṣyante manuṣyātmabhāvañ ca pratilapsyanta iti, duḥśīlān śīlaskandhe pratiṣṭhāpayiṣyāmīti, asamāhitān samādhiskandhe pratiṣṭhāpayiṣyāmīti, duṣprajñān prajñāskandhe pratiṣṭhāpayiṣyāmīti, avimuktān vimuktiskandhe pratiṣṭhāpayiṣyāmīti, avimuktijñānadarśanān vimuktijñānadarśanaskandhe pratiṣṭhāpayiṣyāmīti, adṛṣṭasatyān srotaāpattiphale pratiṣṭhāpayiṣyāmīti, sakṛdāgāmiphale anāgāmiphale arhattve pratiṣṭhāpayiṣyāmīti, pratyekabodhau pratiṣṭhāpayiṣyāmīti, anuttarāyāṃ samyaksaṃbodhau pratiṣṭhāpayiṣyāmīti bodhisattvena mahāsattvena prajñāpāramitāyāṃ śikṣitavyam. iti ekāyanamārgasahagato nadīsrotopamaḥ
221：1)復次，舍利弗！菩薩摩訶薩願欲令十方恒沙世界眾生，盲者得視、聾者得聽、狂者得志、裸者得衣、飢渴者得飽滿，當學般若波羅蜜。2)菩薩摩訶薩欲令十方恒沙國其中眾生，諸在罪地三惡趣者，欲令解脫皆得人身者，當學般若波羅蜜。欲使恒沙世界皆令眾生，具足戒行、三昧、智慧、解脫、見解脫慧，從須陀洹至阿羅漢、辟支佛，乃至阿耨多羅三耶三菩及諸佛威儀者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩欲令東方江河沙等諸佛世界及十方佛土所有眾生，其生盲者得目覩形，聾者逮聽，狂者復意，裸者獲衣，飢者致食，渴得水漿，吾願得力皆蒙斯恩，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩其有於斯三千大千世界在惡趣者，地獄餓、鬼、畜生群萌之類，吾欲加恩使此黎庶逮得其所，八維上下各江河沙亦復如是，當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩，江河沙等諸佛世界所有眾生，欲得建立于禁戒者，三昧、智慧、解脫、度知見慧，須陀洹果、斯陀含果、阿那含果、阿羅漢果、辟支佛證，至成阿耨多羅三耶三菩；又欲修多訶竭威儀禮節，菩薩摩訶薩當學般若波羅蜜。	223：1)菩薩摩訶薩欲令十方如恒河沙等諸世界中眾生，以我力故，盲者得視、聾者得聽、狂者得念、裸者得衣、飢渴者得飽滿，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩若欲令十方如恒河沙等世界中眾生諸在三惡趣者，以我力故皆得人身，當學般若波羅蜜。3)欲令十方如恒河沙等世界中眾生，以我力故，立於戒、三昧、智慧、解脫、解脫知見，令得須陀洹果乃至阿耨多羅三藐三菩提，當學般若波羅蜜。
220：1)若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，盲者能視，聾者能聽，瘂者能言，狂者得念，亂者得定，貧者得富，露者得衣，飢者得食，渴者得飲，病者得除愈，醜者得端嚴，形殘者得具足，根缺者得圓滿，迷悶者得醒悟，疲頓者得安泰，一切有情等心相向，如父如母、如兄如弟、如姊如妹、如友如親，當學般若波羅蜜多。2)若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，在惡趣者皆生善趣，當學般若波羅蜜多。若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，習惡業者皆修善業，當學般若波羅蜜多。3)若菩薩摩訶薩欲令十方殑伽沙等世界有情，以己威力，諸犯戒者皆住戒蘊，未得定者皆住定蘊，有惡慧者皆住慧蘊，無解脫者皆住解脫蘊，無解脫智見者皆住解脫智見蘊，未見諦者得預流果、若一來果、若不還果、若阿羅漢果、若獨覺菩提，若得無上正等菩提，當學般若波羅蜜多。若菩薩摩訶薩欲學諸佛殊勝威儀，令諸有情觀之無厭，息一切惡生一切善，當學般若波羅蜜多。

I 1e,21. ASSOCIATED WITH THE PATH OF THE ONE VEHICLE, AND LIKE A RIVER IN FULL SPATE.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wishes (64) that all the beings who are blind, in each one of the ten directions, in countless world systems, should, by his might, see forms with their eyes; that the deaf should hear sounds with their ears; the insane regain their mindfulness, the naked obtain clothes, and the hungry be fed; that those beings who were reborn in the states of woe should be freed from all the states of woe and acquire human bodies; that he will help to establish the immoral in morality, the unconcentrated in concentration, the stupid in wisdom, those unliberated in liberation, those who have no vision and cognition of liberation in the vision and cognition of liberation, those who do not see the Truths in the fruit of a Stream-winner, etc., to: in the enlightenment of a Pratyekabuddha, in the utmost, right and perfect enlightenment.

25.

punar aparaṃ śāriputra bodhisattvena mahāsattvena tathāgateryāpathe śikṣitukāmena prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyam, kadā nv ahaṃ nāgāvalokitam avalokayiṣyāmīti, kim ity ahaṃ pṛthīvīṃ caturaṅgulam aspṛśan padbhyāṃ gaccheyam iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim ity ahaṃ cāturmahārājakāyikais trayastriṃśair yāmais tuṣitair nirmāṇaratibhiḥ paranirmitavaśavartibhir brahmakāyikair brahmapurohitair brahmapāriṣadyaiḥ parīttābhair apramāṇābhair ābhāsvaraiḥ parīttaśubhair apramāṇaśubhaiḥ śubhakṛtsnair anabhrakaiḥ puṇyaprasavair bṛhatphalair asaṃjñisattvaiḥ śuddhāvāsair aspṛhair atapaiḥ sudṛśaiḥ sudarśanair akaniṣṭhaiś ca parivṛtaḥ puraskṛto 'nekadevaputrakoṭīniyutaśatasahasrair bodhimaṇḍadrumamūlam upasaṃkrāmeyam iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim iti ye cāturmahārājakāyikā devās trayastriṃśā yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino brahmakāyikā brahmapurohitā brahmapāriṣadyaḥ parīttābhā apramāṇābhā ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhāvāsā aspṛhā atapāḥ (psp1-1: 50) sudṛśāḥ sudarśanā akaniṣṭhāś ca devāḥ, bodhimaṇḍadrumamūlaṃ pratisaṃstareyur iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim iti me 'nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya gacchato vā tiṣṭhato vā niṣaṇṇasya vā śayānasya vā sa pṛthivīpradeśo vajramayaḥ saṃtiṣṭheteti prajñāpāramitāyāṃ śikṣitavyam.
221：1)復次，舍利弗！菩薩摩訶薩欲悉知道事俗事者，當學般若波羅蜜。2)欲使行時足離地四寸而輪跡現，諸四天王及阿迦膩吒天與無央數諸天眷屬圍繞共至佛樹，3)當使諸天以天上疊為座，4)使我成阿耨多羅三耶三菩所遊行處、所住處、坐處悉為金剛，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，當作是觀：假令我身所不得覩而欲察之，當學般若波羅蜜。2)設使我身四寸之地，而以足指靡不周遍，從四天王天，欲界、色界阿迦膩吒天，無央數億百千姟眷屬周匝，往詣佛樹處于道場，當學般若波羅蜜。3)復次，舍利弗！菩薩摩訶薩或坐佛樹，四天王天上諸天人上乃至于淨居諸天等無差特，皆來具足布施，4)或當成就阿耨多羅三耶三菩阿惟三佛，往來住立坐臥，則於其地自為金剛。欲得獲斯，當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲學諸佛威儀者，當學般若波羅蜜。2)菩薩摩訶薩欲得如象王視觀，當學般若波羅蜜。3)菩薩作是願：使我行時離地四指、足不蹈地，我當共四天王天乃至阿迦尼吒天無量千萬億諸天眾，圍遶恭敬至菩提樹下。當學般若波羅蜜。4)我當於菩提樹下坐，四天王天乃至阿迦尼吒天，以天衣為座。當學般若波羅蜜。5)我得阿耨多羅三藐三菩提時，行住坐臥處欲使悉為金剛。當學般若波羅蜜。
220：1)復次，舍利子！菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得如象王視容止肅然為眾說法？欲成斯事當學般若波羅蜜多。2)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得身、語、意業隨智慧行皆悉清淨？欲成斯事當學般若波羅蜜多。3)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得足不履地，如四指量自在而行？欲成斯事當學般若波羅蜜多。4)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得無量百千俱胝那庾多四大王眾天乃至色究竟天，供養恭敬、尊重讚歎，導從圍繞詣菩提樹？欲成斯事當學般若波羅蜜多。5)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得無量百千俱胝那庾多四大王眾天乃至色究竟天，於菩提樹下以天衣為座？欲成斯事當學般若波羅蜜多。6)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得菩提樹下結跏趺坐，以眾妙相所莊嚴手而撫大地，使于地神并諸眷屬俱時踊現？欲成斯事當學般若波羅蜜多。7)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得坐菩提樹降伏眾魔，證得無上正等菩提？欲成斯事當學般若波羅蜜多。8)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得成正覺已，行住坐臥隨地方所悉為金剛？欲成斯事當學般若波羅蜜多。

I 1e,22. ASSOCIATED WITH THE DHARMA-BODY, AND LIKE A GREAT RAIN CLOUD.

Moreover, a Bodhisattva, a great being should train in perfect wisdom if he wants to (65) train himself in the bearing of a Tathagata. (P33) Moreover, a Bodhisattva, a great being who courses in perfect wisdom, should consider (a) “Where then will I (immediately before my Parinirvana) cast back the elephant look?” He should consider that he should train in perfect wisdom, (b) so that, his feet may glide at least four inches above the ground; (c) so that, surrounded by all the gods, revered by many hundreds of thousands of niyutas of kotis of gods, he may approach the foot of the tree of enlightenment; (d) so that those same gods may spread out a carpet at the root of the tree of enlightenment; (e) so that, when he has fully known the utmost, right, and perfect enlightenment – whether he walks, stands, sits, or lies down – that spot of earth may become Adamantine;

26.

punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim ity ahaṃ yatraiva divase niṣkāmeyaṃ tatraiva divase 'nuttarāṃ samyaksaṃbodhim abhisaṃbuddhyeyam iti, tatraiva divase dharmacakraṃ pravartayeyam iti, dharmacakraṃ ca me pravartayamānasyāsaṃkhyeyānām aprameyāṇāṃ sattvānāṃ virajovigatamalaṃ dharmeṣu dharmacakṣur viśudhyed iti, asaṃkhyeyānām aprameyāṇāṃ sattvānām anupādāyāsrvebhyaś cittāni vimucyeyur iti, asaṃkhyeyā aprameyā sattvā avinivartanīyā bhaveyur anuttarāyāḥ samyaksaṃbodhir iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim iti me 'prameyo 'saṃkhyeyaḥ śrāvakasaṃghaḥ syād iti, aprameyāḥ asaṃkhyeyāḥ sattvā ekadharmadeśanāyā ekāsanikā bodhisattvā bhaveyur avinivartanīyā anuttarāyāḥ samyaksaṃbodher iti, asaṃkhyeyaś cāprameyaś ca bodhisattvasaṃgho bhaved iti, aparimitaṃ cāyuḥpramāṇaṃ bhaved iti, aparimitā ca prabhāsaṃpad bhaved iti prajñāpāramitāyāṃ śikṣitavyam.
221：1)菩薩摩訶薩欲使出家之日即成阿耨多羅三耶三菩，即出家日便轉法輪，使無央數阿僧祇人遠塵離垢諸法法眼淨，無央數阿僧祇人漏盡意解，無央數阿僧祇人得阿惟越致、成阿耨多羅三耶三菩，如是菩薩摩訶薩當學般若波羅蜜。2)菩薩摩訶薩願作佛時，為無央數弟子眾一時說法，便於座上得阿羅漢，3)發菩薩意者得阿惟越致、成阿耨多羅三耶三菩，無央數菩薩為增其壽命無量，其光明隨其壽不增減，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，當作斯觀：吾當何日出去棄國捨家，即日當成阿耨多羅三耶三菩，得至阿惟三佛；以至阿惟三佛即日轉法輪，以轉法輪令無央數不可稱計眾生之類，遠塵離垢，諸法法眼淨，無量無限群萌之黨，得無起餘漏盡意解，無量無限眾生含血得阿惟越致、阿耨多羅三耶三菩。是菩薩摩訶薩當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩心念欲得：我成阿耨多羅三耶三菩，得至阿惟三佛，有無央數比丘聖眾聲聞學者，或以一反演說經法，於一坐上得阿羅漢；3)諸菩薩摩訶薩皆逮阿惟越致、阿耨多羅三耶三菩；有無央數、不可稱限、不可計量諸菩薩眾，其壽無量，光明照遠無有邊際。當學般若波羅蜜。	223：1)復次，舍利弗！菩薩摩訶薩欲出家日即成阿耨多羅三藐三菩提，即是日轉法輪，轉法輪時無量阿僧祇眾生遠塵離垢，諸法中得法眼淨，無量阿僧祇眾生一切法不受故，諸漏心得解脫，無量阿僧祇眾生於阿耨多羅三藐三菩提得不退轉，當學般若波羅蜜。2)我得阿耨多羅三藐三菩提時，以無量阿僧祇聲聞為僧，我一說法時便於座上盡得阿羅漢，當學般若波羅蜜。3)我當以無量阿僧祇菩薩摩訶薩為僧，我一說法時無量阿僧祇菩薩皆得阿惟越致，欲得壽命無量光明具足，當學般若波羅蜜。
220：1)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得捨國出家，是日即成無上正覺，還於是日轉妙法輪，即令無量無數有情遠塵離垢生淨法眼，復令無量無數有情永盡諸漏心慧解脫，亦令無量無數有情於無上菩提得不退轉？欲成斯事當學般若波羅蜜多。2)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得無上菩提，無量無數聲聞、菩薩為弟子眾，一說法時，令無量無數有情不起于座得阿羅漢果，復令無量無數有情亦不起于座於無上菩提得不退轉？欲成斯事當學般若波羅蜜多。3)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得壽量無盡，無邊光明，相好莊嚴觀者無厭，雖復行時千葉蓮花每承其足，而令地上現千輻輪，舉步經行大地震動，而不擾惱地居有情，欲迴顧時舉身皆轉，足之所履盡金剛際，如車輪量地亦隨轉？欲成斯事當學般若波羅蜜多。4)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我何時得舉身支節皆放光明，遍照十方無邊世界，隨所照處為諸有情作大饒益？欲成斯事當學般若波羅蜜多。

(f) so that he may know full enlightenment of the very day that he leaves home, and on that very same day turn the wheel of Dharma; (P34) so that, when he turns the wheel of Dharma, countless beings purity the dispassionate unstained Dharma-eye in regard to dharmas, are freed from the outflows without further clinging, and become irreversible from full enlightenment; (g) so that he may have a community of disciples that can neither be measured nor calculated – countless beings, through one single demonstration of Dharma, becoming austere and solitary Arhats, or Bodhisattvas, great beings who are irreversible from the utmost, right, and perfect enlightenment; so that he may have a community of Bodhisattvas that can neither be measured nor calculated, so that the measure of his life span may be measureless, and he may achieve a measureless splendour;

27.

punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim iti me 'nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya tasmin buddhakṣetre rāgadveṣamohāyatanāni sarveṇa sarvaṃ sarvathā sarvaṃ na bhaveyur iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyam, kim iti me 'nuttarāṃ samyaksaṃbodhim abhisaṃbuddhasya evaṃrūpayā prajñayā sattvāḥ samanvāgatā (psp1-1: 51) bhaveyur, yad anyabuddhakṣetrasthā buddhā bhagavantaḥ evam udānam udānayeyuḥ. sādhu śamaḥ sādhu damaḥ sādhu saṃyamaḥ sādhu cīrṇabrahmacaryavāsaḥ sādhv avihiṃsā sarvaprāṇibhūteṣv iti prajñāpāramitāyāṃ śikṣitavyam. punar aparaṃ śāriputra bodhisattvena mahāsattvena prajñāpāramitāyāṃ caratā evam upaparīkṣitavyaṃ, kim iti me parinirvṛtasya saddharmāntardhānam api na syāt, sahaśravaṇena ca me nāmadheyasya ye daśasu dikṣu gaṅgānadībālukopameṣu lokadhātuṣu sattvās te niyatā bhaveyur anuttarāyāḥ samyaksaṃbodher iti prajñāpāramitāyāṃ śikṣitavyam.
221：1)菩薩摩訶薩成阿耨多羅三耶三菩時，欲令國土無婬怒癡之名，眾生智慧悉皆得等，常念布施、常念淨戒，自調自檢不嬈眾生，2)般泥洹後欲使法無滅盡之名，當學般若波羅蜜。3)菩薩摩訶薩自願得阿耨多羅三耶三菩時，其有聞我聲者必至阿耨多羅三耶三菩，欲得如是者，當學般若波羅蜜。	222：1)復次，舍利弗！菩薩摩訶薩或欲得致阿耨多羅三耶三菩，逮成阿惟三佛，欲令其佛國土無有婬怒癡音響之名，使一切眾生皆獲如是色像，如般若波羅蜜具足成就，所施善哉、調順快哉，妙哉智慧、善修梵行，而順遊不居眾生則為快哉，當學般若波羅蜜。2)復次，舍利弗！菩薩摩訶薩，願我當獲具足聖達，而以正法則富之定無有音聲，當學般若波羅蜜。3)心自願言：吾清聲聞，令江河沙等世界眾生之類，逮得阿耨多羅三耶三菩。當學般若波羅蜜。	223：1)我成阿耨多羅三藐三菩提時，世界中無婬欲、瞋恚、愚癡亦無三毒之名，一切眾生成就如是智慧善、施善、戒善、定善、梵行善不嬈眾生，當學般若波羅蜜。2)使我般涅槃後，法無滅盡亦無滅盡之名，當學般若波羅蜜。3)我得阿耨多羅三藐三菩提時，十方如恒河沙等世界中眾生聞我名者，必得阿耨多羅三藐三菩提。欲得如是等功德者，當學般若波羅蜜。
220：1)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我得無上正等覺時，願所居土無有一切貪欲、瞋恚、愚癡等名，其中有情成就妙慧，由斯慧力亟作是思：布施、調伏、安忍、勇進、寂靜、諦觀，離諸放逸，修行梵行，慈、悲、喜、捨，不惱有情，如餘佛土，豈不善哉！欲滿斯願當學般若波羅蜜多。2)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我得無上正等覺時，化事既周，般涅槃後正法無有滅盡之期，常為有情作大利樂。欲滿斯願當學般若波羅蜜多。3)菩薩摩訶薩修行般若波羅蜜多時，作是思惟：我得無上正等覺時，願令十方殑伽沙等世界有情，聞我名者必得無上正等菩提。欲滿斯願當學般若波羅蜜多。舍利子！諸菩薩摩訶薩若欲成就此等無量無邊功德，當學般若波羅蜜多。

(h) so that, when he has known full enlightenment, in his Buddha-field there may be no occasions whatsoever for greed, hate, and delusion; (i) so that, when he has known full enlightenment, beings become endowed with such a wisdom that the Buddhas and Lords in other Buddha-fields will be moved to breathe forth this shout of triumph: “Good is quietude! Good is self-discipline! Good is self-mastery! Good is it to have observed the practice of the religious life! Good is the non-harming of all living beings!”; (k) so that, when he has passed away into Nirvana, there may be no disappearance of the true Dharma, and so that, when they merely hear his name, the beings in the world systems countless as the sands of the Ganges, in the ten directions, will become fixed on the utmost, right, and perfect enlightenment. (P35)

28.

yasmin samaye śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ carann imān guṇān utpādayati, tadā ye trisāhasramahāsāhasre lokadhātau mahārājānas ta evaṃ cintayanti, vayam asmai bodhisattvāya catvāri pātrāṇi dāsyāmaḥ, yathā dattāni pūrvakair mahārājaiḥ pūrvakāṇāṃ tathāgatānāṃ trayastriṃśāś ca devā āttamanaskā bhavanti yāmās tuṣitā nirmāṇaratayaḥ paranirmitavaśavartino devā utsukā bhaviṣyanti, vayam asya bodhisattvasya mahāsattvasyopasthānaparicaryāḥ kariṣyāma iti, evam āsurāḥ kāyāḥ parihāsyante divyāḥ kāyāḥ abhivardhiṣyante. āttamanaskāś ca trisāhasramahāsāhasre lokadhātau bhavanti brahmapāriṣadyā brahmapurohitā mahābrahmāṇaḥ, āttamanaskā bhavanti parīttābhā apramāṇābhāś ca ābhāsvarāḥ parīttaśubhā apramāṇaśubhāḥ śubhakṛtsnā anabhrakāḥ puṇyaprasavā bṛhatphalā asaṃjñisattvāḥ śuddhābhāsā avṛhā atapāḥ sudṛśāḥ sudarśanā akaniṣṭhāś ca devās teṣām evaṃ bhavati, vayam enam abhisaṃbuddham adhyeṣiṣyāmo dharmacakrapravartanāya, yasmin samaye śāriputra bodhisattvo mahāsattvaḥ prajñāpāramitāyāṃ caran vivardhate ṣaḍbhiḥ pāramitābhiḥ, tasmin samaya āttamanaskā bhavanti bodhisattvayānikāḥ kulaputrāḥ kuladuhitaraś ca vayam asya mātāpitarau bhaviṣyāmo bhāryāputrajñātisālohitā iti. āttamanaskā bhavanti catvāro mahārājāno devās trayastriṃśā devā yāmā devās tuṣitā devā nirmāṇaratayo devāḥ paranirmitavaśavartino devā brahmapārṣadyā devā brahmapurohitā devā mahābrahmāṇo (psp1-1: 52) devāḥ parīttaśubhā devā apramāṇaśubhā devā ābhāsvarā devāḥ śubhakṛtsnā devā anabhrakā devāḥ puṇyaprasavā devā bṛhatphalā devā asaṃjñisattvā devāḥ śuddhāvāsā devā aspṛhā devā atapā devāḥ sudṛśā devāḥ sudarśanā devā akaniṣṭhāś ca devā bodhisattvasya mahāsattvasya maithunadharmaparivarjanena, atha yaḥ prathamacittotpādam upādāya bodhisattvo mahāsattvo brahmacārī bhavati, na saṃyojanīyair dharmaiḥ saṃyujyate, tasyaivaṃ bhavati abrahmacāriṇaḥ sa khalu punaḥ kāmān pratisevamāṇasya brahmalokopapatter apy antarāyo bhavati, kaḥ punar vādo 'nuttarāyāḥ samyaksaṃbodheḥ, tasmāt tarhi bodhisattvena mahāsattvena brahmacāriṇaiva gṛhād abhiniṣkramyānuttarā samyaksaṃbodhir abhisaṃboddhavyā nābrahmacāriṇā.
221：無見品第二 1)復次，舍利弗！菩薩摩訶薩行般若波羅蜜，發是念時，四天王皆歡喜意念言：我曹亦當復以四鉢奉上菩薩，如前王法奉諸佛鉢。2)忉利天王及第六天王皆歡喜意念言：是菩薩成佛時，我曹亦當奉侍給使，減損阿須倫種、增益諸天眾。3)三千大千國土中諸阿迦膩吒天各各歡喜亦復念言：是菩薩摩訶薩行般若波羅蜜成作佛時，我曹亦當勸助，請佛使轉法輪。4)如是，舍利弗！菩薩摩訶薩行般若波羅蜜時，於六波羅蜜轉增益具足。善男子、善女人各各歡喜意自念言：我當為是菩薩作父母兄弟、妻子眷屬、朋友知識。5)爾時四天王及諸阿迦膩吒天各各念言：當使是菩薩常修梵行，從初發意至成作佛，莫使與色欲共會。犯欲者失梵行，況行道者？是菩薩常修梵行者必成至佛，不從犯欲而得成道。	222：順空品第二 1)佛告舍利弗：菩薩摩訶薩行般若波羅蜜時，興斯之德，四天王即時歡喜：我等當立四枚之鉢，四天王前以所奉進過去怛薩阿竭、阿羅訶、三耶三佛，亦當貢上學道法者。2)時忉利天亦復踊躍，焰天、兜率天、尼摩羅天、波羅尼蜜天：吾等悉當奉事供養此善男子，阿須倫身則為減損，長益諸天身。3)三千大千世界，上至阿迦膩吒天，莫不踊躍：吾等請勸使轉法輪。4)舍利弗！菩薩摩訶薩行般若波羅蜜時，則為長益，具六波羅蜜。善男子、善女人歡喜悅豫：吾等當為父母之慈、妻子親屬朋友親厚之慈，父母兄弟妻子親厚知友愛，敬喜見之。5)四天王、忉利天、焰天、兜率天、尼摩羅天、波羅尼蜜天，上至阿迦膩吒天，不令菩薩與塵欲相值，發心往詣承事作禮：吾等亦當使得清淨梵天行、離穢濁行，無習婬欲，致生于梵天。無有放逸而績放逸，諸有色者，不能進至阿耨多羅三耶三菩，是故菩薩以淨梵行棄捐家業，乃逮阿耨多羅三耶三菩阿惟三佛，不以穢濁而得佛道。	223：奉鉢品第二 1)佛告舍利弗：若菩薩摩訶薩行般若波羅蜜能作是功德，是時四天王皆大歡喜，意念言：我等當以四鉢奉上菩薩，如前天王奉先佛鉢。2)三十三天乃至他化自在天亦皆歡喜，意念言：我等當給侍供養菩薩，減損阿修羅種，增益諸天眾。3)三千大千國土四天王天乃至阿迦尼吒天皆大歡喜，意念言：我等當請是菩薩轉法輪。4)舍利弗！是菩薩摩訶薩行般若波羅蜜增益六波羅蜜時，諸善男子、善女人各各歡喜，念言：我等當為是人作父母妻子、親族知識。5)爾時四天王天乃至阿迦尼吒天皆大歡喜，各自念言：我等當作方便，令是菩薩離於婬欲，從初發意常作童真，莫使與色欲共會，若受五欲障生梵天，何況阿耨多羅三藐三菩提。以是故，舍利弗！菩薩摩訶薩斷婬欲出家者，應得阿耨多羅三藐三菩提非不斷。
220：1)復次，舍利子！若菩薩摩訶薩修行般若波羅蜜多，既能成辦如是功德，爾時，三千大千世界四大天王皆大歡喜，咸作是念：我等今者當以四鉢奉此菩薩，如昔天王奉先佛鉢。2)是時，三千大千世界三十三天、夜摩天、覩史多天、樂變化天、他化自在天皆大歡喜，咸作是念：我等皆當給侍供養如是菩薩，令阿素洛凶黨損減，使諸天眾眷屬增益。3)是時，三千大千世界梵眾天、梵輔天、梵會天、大梵天、光天、少光天、無量光天、極光淨天、淨天、少淨天、無量淨天、遍淨天、廣天、少廣天、無量廣天、廣果天、無繁天、無熱天、善現天、善見天、色究竟天，歡喜欣慶咸作是念：我等當請如是菩薩速證無上正等菩提，轉妙法輪利樂一切。4)舍利子！若菩薩摩訶薩修行般若波羅蜜多，增益六種波羅蜜多時，彼世界諸善男子、善女人等皆大歡喜咸作是念：我等當為如是菩薩作父母、兄弟、妻子、眷屬、知識、朋友。5)時，彼世界四大王眾天乃至色究竟天，歡喜慶幸咸作是念：我等當設種種方便，令是菩薩離非梵行，從初發心乃至成佛常修梵行。所以者何？若染色欲生於梵天尚能為障，況得無上正等菩提！是故菩薩斷欲出家修梵行者，能得無上正等菩提，非不斷者。

At the time, when a Bodhisattva, a great being who courses in perfect wisdom, brings forth these virtuous qualities, the four Great Kings in the great trichiliocosm reflect as follows: “We will give the four bowls to this Bodhisattva, this great being, as the Great Kings of the past have done to the Tathagatas of the past”. And the Gods of the Thirty-Three are enraptured, the Yama gods, the Tushita gods, the Nirmanarata gods, and the Parinirmitavasavartin gods are delighted, and decide to arrange for service to that Bodhisattva, that great being. The hosts of the Asuras are derided, and the heavenly hosts in the great trichiliocosm wax strong and rejoice. And the higher gods decide to invite this one, when he has been fully enlightened, to turn the wheel of Dharma.

At the time when a Bodhisattva, a great being who courses in perfect wisdom, grows in the six perfections, at that time the sons and daughters of good family who belong to the Bodhisattva vehicle become enraptured and will want to become his mother and father, his wife and sons, his kinsmen and relations. The gods, right up to the Akanishtha gods, are enraptured, (P36) because the Bodhisattva shuns sexual intercourse. From the first thought of enlightenment onwards the Bodhisattva is chaste. He is not conjoined with fettering dharmas. He reflects that “one who is not chaste, who pursues sensuous pleasures, he causes an obstacle to rebirth even in the Brahma world, how much more then to supreme enlightenment”. Therefore a Bodhisattva, chaste, not unchaste, should having left his home, know full enlightenment.

29.

evam ukte āyuṣmān śāriputro bhagavantam etad avocat: kiṃ punar bhagavann avaśyaṃ bodhisattvasya mātāpitṛbhyāṃ bhavitavyaṃ bhāryāputrajñātisālohitair bhavitavyam? evam ukte bhagavān āyuṣmantaṃ śāriputram etad avocat: keṣāṃcic chāriputra bodhisattvānāṃ mahāsattvānāṃ mātāpitarau bhavataḥ bhāryāputrajñātisālohitā vā, keṣāñcid bodhisattvānāṃ mahāsattvānāṃ prathamacittotpādam upādāya brahmacaryasamādānan te kumārabhūtā eva bodhisattvacārikāṃ caranto 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhyante, kecid bodhisattvā mahāsattvā upāyakauśalyena ca pañca kāmaguṇān paribhujyābhiniṣkramyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyante, tadyathāpi nāma śāriputra dakṣo māyākāro vā māyākārāntevāsī vā suśikṣito bhaven māyāyāṃ, sa pañca kāmaguṇān abhinirmāya taiḥ pañcabhiḥ kāmaguṇai ramet krīḍet paricaret, tat kiṃ manyase? śāriputra api nu tena māyākāreṇa vā māyākārāntevāsinā vā pañca kāmaguṇā āsvāditāḥ paribhuktā bhaveyuḥ. śāriputra āha: no hīdaṃ bhagavan, bhagavān āha: evam eva śāriputra bodhisattvo mahāsattva upāyakauśalyena ca pañca kāmaguṇān paribhuṅkte sattvānāṃ paripākahetoḥ, na punar bodhisattvo mahāsattvaḥ kāmaguṇair lipyate, anena paryāyeṇa bodhisattvo mahāsattvaḥ kāmānām avarṇaṃ bhāṣate, ādīptāḥ kāmā jugupsitāḥ kāmā badhakāḥ kāmāḥ pratyarthikāḥ kāmāḥ, evaṃ hi śāriputra bodhisattvo mahāsattvaḥ sattvaparipākahetoḥ pañca kāmaguṇān upādadāti. iti dharmakāmasahagato mahāmeghopamaḥ iti uktaś cittotpādaḥ
221：1)舍利弗白佛言：菩薩要當有父母妻子眷屬耶？2)佛告舍利弗：菩薩或有父母、無妻子；3)或有菩薩從初發意作童男行，至成作佛不娶妻色。4)或有菩薩以漚惒拘舍羅於五欲中示現發阿耨多羅三耶三菩意出家。舍利弗！譬如幻師善於幻法，化作五樂色欲，於中自恣共相娛樂。於意云何，是幻師所作，寧有所服食者不？舍利弗言：不也，世尊！幻無所有。5)如是，舍利弗！菩薩以漚惒拘舍羅示現有欲，於色欲中育養一切，無所沾污——觀欲如火，譬如怨家；說欲之惡，志常穢之。菩薩雖在欲中示現，常作是念：行權菩薩尚作是意，何況新學發意者乎？	222：1)賢者舍利弗白世尊曰：菩薩之法，必當有父母妻子、親厚知友耶？2)佛告舍利弗：若有菩薩，必當有父母，不應有妻子，3)或初發意淨修梵行成為童真，至成阿耨多羅三耶三菩阿惟三佛。4)或有菩薩，以漚惒拘舍羅習於五欲，然後捨家逮得阿耨多羅三耶三菩阿惟三佛。譬如巧黠幻師及與弟子，善學幻術化造五欲，以此五樂而用自娛戲笑為行。於舍利弗意云何，其幻師者寧為服習於五欲乎？舍利弗白：不也，天中天！5)佛言：如是，舍利弗！菩薩摩訶薩以漚惒拘舍羅習於五欲勸化眾生，其菩薩摩訶薩不為五欲之所沾污。菩薩摩訶薩以無央數事嗟歎愛欲，或有毀呰欲為然熾、愛欲瑕穢、欲為仇怨、欲為怨敵。如是，舍利弗！菩薩摩訶薩度眾生故，而為分別此五欲事。	223：1)舍利弗白佛言：世尊！菩薩摩訶薩要當有父母妻子、親族知識耶？2)佛告舍利弗：或有菩薩有父母妻子、親族知識。3)或有菩薩從初發心斷婬欲修童真行，乃至得阿耨多羅三藐三菩提不犯色欲。4)或有菩薩方便力故受五欲已，出家得阿耨多羅三藐三菩提。譬如幻師若幻弟子，善知幻法幻作五欲於中共相娛樂。於汝意云何，是人於此五欲頗有實受不？舍利弗言：不也，世尊！5)佛告舍利弗：菩薩摩訶薩以方便力故化作五欲，於中受樂成就眾生，亦復如是。是菩薩摩訶薩不染於欲，種種因緣毀呰五欲，欲為熾然、欲為穢惡、欲為毀壞、欲為如怨。是故，舍利弗！當知菩薩為眾生故受五欲。
220：1)時，舍利子白佛言：世尊！諸菩薩摩訶薩為決定有父母、妻子、諸親友耶？2)佛言：舍利子！或有菩薩具有父母、妻子、眷屬而修菩薩摩訶薩行；3)或有菩薩摩訶薩無有妻子，從初發心乃至成佛，常修梵行不壞童真；4)或有菩薩摩訶薩方便善巧示受五欲，厭捨出家，方得無上正等菩提。 舍利子！譬如幻師若彼弟子，善於幻術幻作五欲，於中自恣共相娛樂。於意云何？是幻所作為有實不？舍利子言：不也！世尊！5)佛言：舍利子！菩薩摩訶薩亦復如是方便善巧，為欲成熟諸有情故化受五欲，然此菩薩摩訶薩於五欲中深生厭患，不為五欲之所染污，以無量門訶毀諸欲：欲為熾然燒身心故，欲為穢惡染自他故，欲為魁膾於去、來、今常為害故，欲為怨敵長夜伺求作衰損故，欲如草炬，欲如苦果，欲如劍刃，欲如火聚，欲如毒器，欲如幻惑，欲如暗井。菩薩摩訶薩以如是等無量過門訶毀諸欲，既善了知諸欲過失，寧有真實受諸欲事？但為饒益所化有情，方便善巧示受諸欲。

Sariputra: Does then the Bodhisattvas in all circumstances have parents, wives, sons, paternal and maternal relatives?

The Lord: Some Bodhisattvas do. Some of them, from the first thought of enlightenment onwards, take chastity upon themselves, and, course in the course of a Bodhisattva always as Crown Princes until they know full enlightenment. Some Bodhisattvas taste the five sense qualities through their skill in means, and afterwards leave home and know full enlightenment.

Just as a clever (P37) magician or magician’s apprentice, well trained in magical illusions, would conjure up the five sense qualities, delight in them, play with them, minister to them. What do you think, Sariputra, would that magician, or magician’s apprentice, have actually tasted and relished those five sense qualities?

Sariputra: No, O Lord!

The Lord: Just so do Bodhisattvas, through their skill in means, taste the five kinds of sense qualities, for the sake of maturing beings, but without being stained by those sense qualities. Sense desires are disparaged by the Bodhisattva with the words: “All ablaze are sense desires, disgusting, murderous, inimical!” It is in such a spirit that a Bodhisattva, for the sake of maturing beings, lays hold of the five sense qualities.