atha khalv āyuṣmān śāriputraḥ śakrasya devānām indrasya imam evaṃrūpaṃ caitasaiva cetaḥparivitarkam ājñāya bhagavantam etad avocat - yo bhagavan ihaivaṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ deśyamānāyām upadiśyamānāyāṃ kulaputro vā kuladuhitā vā abhiśraddadhadavakalpayann adhimucya prasannacitto bodhāya cittam utpādya enāṃ prajñāpāramitām udgrahīṣyati dhārayiṣyati vācayiṣyati paryavāpsyati pravartayiṣyati deśayiṣyaty upadekṣaty uddekṣyati svādhyāsyati, tathatvāya śikṣiṣyate, tathatvāya pratipatsyate, tathatvāya yogam āpatsyate, yathāvinivartanīyo bodhisattvo mahāsattvas tathā sa dhārayitavyaḥ |
tat kasya hetoḥ? gambhīrā bhagavan iyaṃ prajñāpāramitā |
na hi bhagavan parīttakuśalamūlenāparipṛcchakajātīyenāśrutvā buddhānāṃ bhagavatāṃ saṃmukhībhāvataḥ pūrvam acaritavatā ihaiveyam evaṃ gambhīrā prajñāpāramitā adhimoktuṃ śakyā |
ye punar anadhimucya enām anavabudhyamānāḥ pratikṣeptavyāṃ maṃsyante, pūrvāntato ‘pi bhagavaṃs taiḥ kulaputraiḥ kuladuhitṛbhiś ceyaṃ gambhīrā prajñāpāramitā bhāṣyamāṇā pratikṣiptā |
tat kasya hetoḥ? yathāpi nāma parīttatvāt kuśalamūlānām |
na hi bhagavan acaritavadbhiḥ pūrvāntata iyaṃ gambhīrā prajñāpāramitā śakyā adhimoktum |
ye ‘pi ca pratikṣepsyanti enāṃ gambhīrāṃ prajñāpāramitāṃ bhāṣyamāṇām, te ’py evaṃ veditavyāḥ - pūrvāntato ‘py ebhir iyaṃ gambhīrā prajñāpāramitā bhāṣyamāṇā pratikṣiptā |
tathā hy eṣām asyāṃ gambhīrāyāṃ prajñāpāramitāyāṃ bhāṣyamāṇāyāṃ nāsti śraddhāḥ, nāsti kṣāntir nāsti rucir nāsti cchando nāsti vīryaṃ (105) nāsty apramādo nāsty adhimuktiḥ, na caibhiḥ pūrvaṃ buddhā bhagavanto buddhaśrāvakā vā paripṛṣṭāḥ, na ca paripraśnīkṛtā iti ||
de ci’i slad du zhe na | bcom ldan ’das nam mkha’ ni ’dus ma bgyis pa lags te nam mkha’ ni sus kyang ma bzhag go ||
de (4) nas bcom ldan ’das kyis ’dod pa na spyod pa dang gzugs na spyod pa’i lha’i bu de dag la bka’ stsal pa | lha’i bu dag de de bzhin no de de bzhin te | de bzhin gshegs pa rnams byung yang rung de bzhin gshegs pa rnams ma byung yang rung ste mtshan nyid ’di dag ni de bzhin du gnas (5) so ||
de ci’i phyir zhe na | ji ltar ’di dag gnas pa de ltar yang dag par de bzhin gshegs pas mngon par rdzogs par sangs rgyas nas bshad de de bas na lha’i bu dag de bzhin gshegs pa de bzhin gshegs pa zhes bya’o ||
de nas bcom ldan ’das la tshe dang ldan pa rab ’byor (6) gyis ’di skad ces gsol to ||
bcom ldan ’das mtshan nyid zab mo ’di dag de bzhin gshegs pas mngon par rdzogs par sangs rgyas so ||
’di lta ste shes rab kyi pha rol tu byin pa ni de bzhin gshegs pa rnams kyi chags pa ma mchis pa’i ye shes so ||
chags pa ma (7) mchis pa’i ye shes kyi slad du shes rab kyi pha rol tu phyin pa ni de bzhin gshegs pa’i spyod yul lags so ||
de skad ces gsol pa dang | bcom ldan ’das kyis tshe dang ldan pa rab ’byor la ’di skad ces bka’ stsal to ||
爾時舍利弗白佛言。世尊。若(23)菩薩摩訶薩。能信解深般若波羅蜜。當知是(24)菩薩如阿毘跋致。
何以故。
世尊。若人於過去(25)世。不久行深般若波羅蜜。則不能信解。
世尊。(26)若有誹謗拒逆般若波羅蜜。當知是人久已(27)誹謗拒逆般若波羅蜜。何以故。是人於深般(28)若波羅蜜。無有信心無清淨心。
亦不問諸佛(29)及諸佛弟子所疑。
Sariputra read Sakra’s thoughts, and said: Like an irreversible Bodhisattva should one regard that person who, when just this deep perfection of wisdom is being taught and explained, has faith in it, and, trusting, firmly believing, his heart full of serene faith, raises a thought directed towards enlightenment, takes up, etc., this perfection of wisdom, trains in Thusness, progresses to Thusness, makes efforts about Thusness.
For this perfection of wisdom is deep, O Lord,
and therefore someone with diminutive wholesome roots, who, unwilling to ask questions, has learned nothing when face to face with the Buddhas and Lords in the past, and who has not practised in the past, cannot just here believe in this so deep perfection of wisdom.
And as to those who neither believe in it nor understand it, and who decide to reject it, (210) in the past also they have rejected this deep perfection of wisdom when it was taught,
and that in consequence of the inadequacy of their wholesome roots.
For those who have not practised in the past cannot believe in this perfection of wisdom.
When they reject it now, they have also rejected it in the past.
And that is the reason why, when this deep perfection of wisdom is being taught, they have no faith, or patience, or pleasure, or desire-to-do, or vigour, or vigilance, or resolve. And in the past also they have questioned neither the Buddhas, the Lords, nor their disciples.