Chapter 11: Embarrassment
第十一品：羞
11.1Then venerable Subhūti said to the Lord, “Lord, you say ‘bodhisattva’ again and again. What is its basis in reality?”
11.1爾時尊者須菩提白世尊言：「世尊，您一次又一次地說『菩薩』，其真實性是什麼？」
11.2The Lord [F.110.b] replied to venerable Subhūti, “Subhūti, the basis in reality for bodhisattva is an absence of a basis in reality. And why? Subhūti, it is because bodhi and sattva are not produced. Awakening and a being do not have an arising or an existence. They cannot be apprehended. Subhūti, awakening has no basis in reality and a being has no basis in reality, therefore a bodhisattva’s basis in reality is an absence of a basis in reality.
11.2世尊對尊者須菩提說：「須菩提，菩薩的實際基礎是沒有實際基礎。為什麼呢？須菩提，因為菩提和薩埵沒有生起。覺悟和眾生沒有生起或存在。它們無法被執著。須菩提，覺悟沒有實際基礎，眾生也沒有實際基礎，因此菩薩的實際基礎是沒有實際基礎。」
11.3“To illustrate, Subhūti, the track of a bird in space does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva does not exist and cannot be apprehended. Subhūti, in a dream a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. In a magical illusion a basis does not exist and cannot be apprehended; similarly, in a mirage, a reflection of the moon in water, an echo, an apparition, a reflection in a mirror, and a tathāgata’s magical creation a basis does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva also does not exist and cannot be apprehended.
11.3「舉例來說，須菩提，空中的鳥跡不存在，也不能執著；同樣地，菩薩的實際基礎也不存在，也不能執著。須菩提，在夢中實際基礎不存在，也不能執著；同樣地，菩薩的實際基礎也不存在，也不能執著。在幻中實際基礎不存在，也不能執著；同樣地，在陽焰、水中月、回聲、光影、鏡像以及如來的幻術中實際基礎都不存在，也不能執著。同樣地，須菩提，菩薩的實際基礎也不存在，也不能執著。」
11.4“To illustrate further, Subhūti, in suchness a basis does not exist and cannot be apprehended; similarly, the basis in reality for a bodhisattva also does not exist and cannot be apprehended. Subhūti, in unmistaken suchness a basis does not exist and cannot be apprehended, and in unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality a basis does not exist and cannot be apprehended.
11.4「須菩提，再舉例說明，如性中無有根據，不可執持；菩薩的根據也同樣無有根據，不可執持。須菩提，不誑如性中無有根據，不可執持；不變如性中無有根據，不可執持；法性、法界、法住、法決定和實際中無有根據，都不可執持。
11.5“To illustrate further, Subhūti, in an illusory person a basis of form , feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.5「須菩提，再舉例來說，在幻化的人身中，色、受、想、行、識的所依不存在，也無法被執取。同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩的實際所依不存在，也無法被執取。」
11.6“To illustrate further, [F.111.a] Subhūti, in an illusory person a basis of the eyes does not exist and cannot be apprehended; a basis of the ears, nose, tongue, body, and thinking mind does not exist and cannot be apprehended, and a basis of a form , a sound, a smell, a taste, a feeling, and a dharma does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.6「再者，須菩提，在幻人中，眼的基礎不存在，也無法被執取；耳、鼻、舌、身、意的基礎不存在，也無法被執取；色、聲、香、味、受、法的基礎不存在，也無法被執取。同樣地，須菩提，當菩薩摩訶薩修行般若波羅蜜多時，菩薩的實際基礎也不存在，也無法被執取。」
11.7“To illustrate further, Subhūti, a basis in the eye consciousness of an illusory person does not exist and cannot be apprehended, and a basis in the ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness of an illusory person does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.7「須菩提，進一步來說，幻人的眼識中沒有依處，也無法執著；幻人的耳識、鼻識、舌識、身識、意識中都沒有依處，也無法執著。同樣地，須菩提，菩薩摩訶薩行持般若波羅蜜多時，菩薩的實際中也沒有依處，也無法執著。」
11.8“To illustrate further, Subhūti, a basis in reality for an illusory person practicing inner emptiness does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.8「須菩提，進一步來說，幻化人修習內空，在實際中沒有任何基礎存在，也無法執著，同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中也沒有任何基礎存在，也無法執著。」
11.9“To illustrate further, Subhūti, a basis in reality for an illusory person practicing up to the emptiness that is the nonexistence of an intrinsic nature does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.9「進一步來說，須菩提，幻化的人修習無自性空，其在實際中的基礎不存在，也無法被執取。同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中的基礎不存在，也無法被執取。」
11.10“To illustrate further, Subhūti, a basis in reality for an illusory person practicing the applications of mindfulness does not exist and cannot be apprehended. Subhūti, a basis in reality for an illusory person practicing up to the eightfold noble path, and up to the ten powers of a tathāgata, the four fearlessnesses, and the eighteen distinct attributes of a buddha does not exist and cannot be apprehended, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom [F.111.b] does not exist and cannot be apprehended.
11.10「進一步來說，須菩提，幻人修習念處時，其實際中的所依不存在，也無法被執取。須菩提，幻人修習八正道，乃至修習如來十力、四無所畏、十八不共法時，其實際中的所依不存在，也無法被執取。同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩其實際中的所依不存在，也無法被執取。」
11.11“To illustrate further, Subhūti, a basis of the form of a tathāgata, worthy one, perfectly complete buddha does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.11「進一步來說，須菩提，如來、阿羅漢、正等正覺者的色蘊基礎不存在，也無法被執取。同樣地，須菩提，菩薩摩訶薩在修習般若波羅蜜多時，其實際的基礎不存在，也無法被執取。」
11.12“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of feeling, perception, volitional factors, and consciousness does not exist and cannot be apprehended. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist and cannot be apprehended.
11.12「再舉例說明，須菩提，如來、阿羅漢、正等正覺者中，受、想、行、識的基礎不存在，也無法執取。同樣地，須菩提，菩薩摩訶薩在修習般若波羅蜜多時，菩薩的實際基礎不存在，也無法執取。」
11.13“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the eyes does not exist; a basis of the ears, nose, tongue, body, and thinking mind does not exist; and similarly, Subhūti, a basis in reality of a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.13「須菩提，進一步來說，在如來、阿羅漢、正等正覺者中，眼的根據不存在；耳、鼻、舌、身和意的根據不存在；同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩實際的根據也不存在。」
11.14“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of inner emptiness does not exist, up to the emptiness that is the nonexistence of an intrinsic nature does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.14「須菩提，再為你舉例說明，如來、阿羅漢、正等正覺者在內空當中沒有實際的基礎，乃至於無自性空當中也沒有實際的基礎。同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中也沒有基礎。」
11.15“To illustrate further, Subhūti, in a tathāgata, worthy one, perfectly complete buddha a basis of the applications of mindfulness does not exist, up to a basis of the eighteen distinct attributes of a buddha does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.15「須菩提，再者，在如來、阿羅漢、正等正覺者之中，念處的基礎不存在，乃至佛的十八不共法的基礎不存在，同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中的基礎也不存在。」
11.16“To illustrate further, Subhūti, in the uncompounded element a basis of the compounded element does not exist, and similarly in the compounded element [F.112.a] a basis of the uncompounded element also does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.16「再者，須菩提，在無為法中不存在有為法的基礎，同樣在有為法中也不存在無為法的基礎。同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中不存在的基礎也不存在。」
11.17“To illustrate further, Subhūti, in the absence of production a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Subhūti, in the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification a basis does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.”
11.17「須菩提，進一步來說，在無生中不存在基礎，同樣地，須菩提，菩薩摩訶薩在修習般若波羅蜜多時，菩薩在實際中也不存在基礎。須菩提，在無滅、無願、無顯現、無執、無染污和無清淨中不存在基礎，同樣地，須菩提，菩薩摩訶薩在修習般若波羅蜜多時，菩薩在實際中也不存在基礎。」
11.18“Lord, in the absence of the production of what does a basis not exist, up to in the absence of the defilement, and the absence of the purification of what does a basis not exist?” asked Subhūti.
11.18須菩提問道：「世尊，在無生中，什麼的基礎不存在；一直到在染污無有和清淨無有中，什麼的基礎不存在？」
11.19The Lord replied, “Subhūti, in the absence of production a basis of form does not exist; in the absence of production a basis of feeling, perception, volitional factors, and consciousness does not exist; up to Subhūti, in the absence of defilement and the absence of purification, a basis of form does not exist; and in the absence of defilement and the absence of purification, a basis of feeling, perception, volitional factors, and consciousness does not exist. Similarly, in the absence of production a basis of the constituents and sense fields does not exist, up to in the absence of defilement and the absence of purification, a basis of the constituents and sense fields does not exist. In the absence of production a basis of the thirty-seven dharmas on the side of awakening, up to the powers, fearlessnesses and eighteen distinct attributes of a buddha does not exist; up to in the absence of defilement and the absence of purification, [F.112.b] a basis of the eighteen distinct attributes of a buddha does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.19世尊回答說：「須菩提，在無生中，色沒有基礎；在無生中，受、想、行、識沒有基礎；乃至須菩提，在無滅和無染污中，色沒有基礎；在無滅和無染污中，受、想、行、識沒有基礎。同樣地，在無生中，界和處沒有基礎，乃至在無滅和無染污中，界和處沒有基礎。在無生中，三十七菩提分法、乃至力、無畏和十八不共法沒有基礎；乃至在無滅和無染污中，十八不共法沒有基礎。同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中沒有基礎。」
11.20“To illustrate further, Subhūti, in form a basis in reality for the absence of production, the absence of stopping, the absence of occasioning anything, the absence of appearing, the absence of being apprehended, the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.20「而且，須菩提，在色中，無生、無滅、無願、無顯現、無執、無染污、無清淨的實際基礎不存在，同樣地，須菩提，菩薩摩訶薩在修行般若波羅蜜多時，菩薩的實際基礎也不存在。」
11.21“To illustrate further, Subhūti, in feeling, perception, volitional factors, and consciousness a basis in reality for the absence of production, the absence of stopping, up to the absence of defilement and the absence of purification does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.21「須菩提，進一步來說，在受、想、行、識中，實際上不存在無生、無滅，乃至無染污和無清淨的基礎，同樣地，須菩提，當菩薩摩訶薩修行般若波羅蜜多時，實際上也不存在菩薩的基礎。
11.22“To illustrate further, Subhūti, in the state of the absolute purity of form a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. As a further instance, Subhūti, in the state of the absolute purity of feeling, perception, volitional factors, and consciousness a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist. Similarly, in the state of the absolute purity of the constituents, sense fields, and dependent origination a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.22「須菩提，再舉個例子，在色的絕對清淨狀態中，不存在相的根據，同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中不存在任何根據。再舉個例子，須菩提，在受、想、行、識的絕對清淨狀態中，不存在相的根據，同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中不存在任何根據。同樣地，在界、處和緣起的絕對清淨狀態中，不存在相的根據，同樣地，須菩提，菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中不存在任何根據。」
11.23“To illustrate further, Subhūti, in the state of the absolute purity of the applications of mindfulness a basis for a causal sign does not exist, and similarly, Subhūti, [F.113.a] a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.23「須菩提，譬如在念處的絕對清淨狀態中，不存在因緣相的基礎，同樣地，須菩提，當菩薩摩訶薩修持般若波羅蜜多時，也不存在菩薩的真實基礎。」
11.24“To illustrate further, Subhūti, in the state of the absolute purity of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, up to the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha a basis for a causal sign does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.24「須菩提，進一步舉例說，在正精進、神足、根、力、覺支、道的絕對清淨狀態中，乃至十力、無畏、種智和佛的十八不共法的絕對清淨狀態中，都不存在相的基礎。同樣地，須菩提，當菩薩摩訶薩正在修行般若波羅蜜多時，也不存在菩薩的實際基礎。」
11.25“To illustrate further, Subhūti, because of the nonexistence of self, in the state of the absolute purity of the self a basis does not exist, up to because of the nonexistence of one who knows and one who sees, in the state of the absolute purity of one who knows and one who sees a basis does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.25「須菩提，進一步來說，因為沒有自我，在自我的絕對清淨狀態中不存在基礎，直至因為沒有知者和見者，在知者和見者的絕對清淨狀態中不存在基礎。同樣地，須菩提，當菩薩摩訶薩在修習般若波羅蜜多時，對菩薩在實際上也不存在基礎。」
11.26“To illustrate further, Subhūti, when the disk of the sun rises, a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.26「須菩提，更進一步來說，當太陽圓盤升起時，黑暗就沒有了基礎而不存在，同樣地，須菩提，菩薩摩訶薩正在修習般若波羅蜜多時，菩薩在實際中也就沒有了基礎而不存在。」
11.27“To illustrate further, Subhūti, in the eon conflagration a basis for compounded phenomena does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.27「進一步說明，須菩提，在劫火中不存在有為法的基礎，同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，不存在菩薩在實際中的基礎。」
11.28“To illustrate further, Subhūti, in the morality of a tathāgata, worthy one, perfectly complete buddha a basis for immorality does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.28「再舉例說，須菩提，在如來、阿羅漢、正等正覺者的戒中，不戒的基礎不存在，同樣地，須菩提，當菩薩摩訶薩正在修習般若波羅蜜多時，菩薩在實際中的基礎不存在。」
11.29“To illustrate further, Subhūti, in the meditative stabilization of a tathāgata a basis for distraction does not exist, in the wisdom of a tathāgata [F.113.b] a basis for intellectual confusion does not exist, in the liberation of a tathāgata a basis for not being liberated does not exist, and in the knowledge and seeing of liberation of a tathāgata nonknowledge and nonseeing of liberation does not exist. Similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.29「須菩提，譬如在如來的定中，沒有掉舉的基礎；在如來的慧中，沒有癡的基礎；在如來的解脫中，沒有不解脫的基礎；在如來的解脫知見中，沒有無知和無見的基礎。同樣地，須菩提，當菩薩摩訶薩修行般若波羅蜜多時，在實際中菩薩就沒有基礎。」
11.30“To illustrate further, Subhūti, in the radiance of the sun and moon a basis for darkness does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.30「須菩提，進一步來說，在日月的光輝中，黑暗沒有存在的基礎。同樣地，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，菩薩在實際中也沒有存在的基礎。」
11.31“To illustrate further, Subhūti, a basis for the light of the planets, the stars, jewels, and lightning does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.31「再者，須菩提，對於行星、星辰、珍寶和閃電的光明，不存在其基礎，同樣地，須菩提，當菩薩摩訶薩正在修行般若波羅蜜多時，在實際中不存在菩薩的基礎。」
11.32“To illustrate further, Subhūti, a basis for the light of the Cāturmahārājika and the Trāyastriṃśa gods, Yāma gods, Tuṣita gods, Nirmāṇarati gods, Paranirmitavaśavartin gods, Brahmakāyika, up to the Akaniṣṭha gods does not exist, up to a basis for the light of a tathāgata does not exist, and similarly, Subhūti, a basis in reality for a bodhisattva when a bodhisattva great being is practicing the perfection of wisdom does not exist.
11.32「須菩提，又如四大王天、三十三天、夜摩天、兜率天、樂變化天、他化自在天、梵眾天，乃至阿迦尼吒天的光明，都沒有實際的基礎，乃至如來的光明也沒有實際的基礎。同樣地，須菩提，菩薩摩訶薩修行般若波羅蜜多時，在實際中也沒有菩薩的基礎。」
11.33“And why? Because, Subhūti, all those phenomena—that which is the awakening, that which is the bodhisattva, that which is the basis in reality of a bodhisattva—are not conjoined, are not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. Subhūti, bodhisattva great beings should train in the nonexistence of all phenomena. Subhūti, bodhisattva great beings should know all dharmas.” [F.114.a]
11.33「為什麼呢？須菩提，一切法——即菩提、菩薩、菩薩的實際基礎——不相合，不相離，無色，不可指示，不障礙，只有一個相——即無相。須菩提，菩薩摩訶薩應當在一切法的無中修習。須菩提，菩薩摩訶薩應當知一切法。」
11.34Subhūti then asked, “Lord, what are all phenomena? How do bodhisattva great beings train in the nonexistence of all phenomena? How do bodhisattva great beings know all phenomena?”
11.34須菩提於是提問：「世尊，什麼是一切法？菩薩摩訶薩應當如何在一切法的無性中修行？菩薩摩訶薩應當如何認識一切法？」
11.35The Lord replied, “Subhūti, all phenomena are said to be wholesome, unwholesome, objects of moral inquiry and not objects of moral inquiry, ordinary and extraordinary, with outflows and without outflows, compounded and uncompounded, basic immorality and not basic immorality, and shared in common and not shared in common. Subhūti, these are said to be all phenomena . Bodhisattva great beings should train in their nonexistence. All those are the phenomena bodhisattva great beings should know.”[B9]
11.35世尊回答說：「須菩提，一切法被說為善、不善、審查對象和非審查對象、世間和出世、有漏和無漏、有為和無為、根本罪和非根本罪，以及共通和非共通。須菩提，這些被說為一切法。菩薩摩訶薩應當訓練於它們的無。所有那些是菩薩摩訶薩應當認識的法。」
11.36“Lord, what are ordinary wholesome phenomena ?” asked Subhūti.
11.36須菩提問道："世尊，什麼是世間善法？"
The Lord replied, “Subhūti, ordinary wholesome phenomena are said to be honoring mothers, honoring fathers, honoring those following a secluded religious life, and honoring brahmins; attending to the needs of family elders; the basis of meritorious action arisen from giving; the basis of meritorious action arisen from morality and arisen from meditation, that which accompanies service, and skillful means; the ten wholesome actions; the ordinary perception of a bloated corpse, the cleaned-out-by-worms perception, the perception of it as putrid, the bloodied perception, the black-and-blue perception, the savaged perception, the torn-asunder perception, the bones perception, [F.114.b] and the burnt-bones perception; the four ordinary concentrations, four immeasurables, and four formless absorptions; and the ordinary mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of breathing in and out, mindfulness of death, mindfulness of what is included in the body, and mindfulness of disgust. Those, Subhūti, are said to be ordinary wholesome phenomena .”
世尊回答說：「須菩提，世間善法是說尊敬母親、尊敬父親、尊敬出家修行者、尊敬婆羅門；侍奉家族長輩；從佈施產生的福業基、從戒律產生的福業基和從禪定產生的福業基，以及伴隨侍奉的法和方便善巧；十善業；世間脹想、蟲蛀想、腐爛想、血污想、青瘀想、創傷想、分裂想、骨想、焦骨想；四種世間禪定、四無量心和四無色定；以及世間念佛、念法、念僧伽、念戒、念施、念天、念出入息、念死、身念住和念厭惡。須菩提，這些是說世間善法。」
11.37“Lord, what are ordinary unwholesome phenomena ?” asked Subhūti.
11.37「世尊，什麼是世間不善法呢？」須菩提問道。
The Lord replied, “Subhūti, ordinary unwholesome phenomena are killing, stealing, illicit sex because of lust, lying, backbiting, insulting, babbling nonsense, coveting, malice, wrong view, anger, bearing a grudge, dissembling, nursing pent-up anger, violence, jealousy, envy, and pride. Those, Subhūti, are said to be ordinary unwholesome phenomena .
世尊回答說："須菩提，世間不善法是指殺生、偷盜、因貪欲而邪淫、妄語、兩舌、惡口、綺語、貪、恨、邪見、嗔恚、懷恨、諂曲、蘊積怨恨、暴力、嫉妒、悋惜和憍慢。須菩提，這些就是所謂的世間不善法。"
11.38“Lord, what are ordinary neutral phenomena ?” asked Subhūti.
11.38「世尊，什麼是世間無記法？」須菩提問道。
The Lord replied, “Subhūti, physical karma is neutral, verbal karma is neutral, and thinking-mind karma is neutral. The four great elements are neutral, the five faculties are neutral, the six sense fields are neutral, the four formless absorptions are neutral, the aggregates, constituents, and sense fields are neutral, and maturation is neutral. Those, Subhūti, are said to be ordinary neutral phenomena .”
世尊回答說：「須菩提，身業是無記的，語業是無記的，意業是無記的。四大是無記的，五根是無記的，六處是無記的，四無色定是無記的，蘊、界、處是無記的，成熟是無記的。須菩提，這些就是所說的世間無記法。」
11.39“Lord, what are ordinary phenomena ?” asked Subhūti.
11.39須菩提問：「世尊，什麼是世間法？」
The Lord replied, [F.115.a] “Subhūti, ordinary phenomena are said to be the five aggregates, twelve sense fields, eighteen constituents, ten wholesome actions, four concentrations, four immeasurables, four formless absorptions, five clairvoyances, and as many ordinary dharmas not included with extraordinary dharmas as there are. Those are said to be ordinary phenomena .”
世尊回答說：「須菩提，所謂有漏法是五蘊、十二處、十八界、十善業、四禪定、四無量心、四無色定、五神通，以及凡是不屬於無漏法範圍內的有漏法。這些就是所謂的有漏法。」
11.40“Lord, what are said to be extraordinary phenomena ?” asked Subhūti.
11.40須菩提問道：「世尊，什麼是所謂的出世法呢？」
The Lord replied, “Subhūti, extraordinary phenomena are said to be the four applications of mindfulness, the four right efforts, the four legs of miraculous power, the five faculties, the five powers, the seven limbs of awakening, and the eightfold noble path; the emptiness gateway to liberation, the signless gateway to liberation, and the wishless gateway to liberation; the faculty of coming to understand what has not yet been understood, the faculty of understanding, and the faculty of having understood; meditative stabilization with applied and sustained thought, meditative stabilization without applied thought but with sustained thought, and meditative stabilization without either applied or sustained thought; and knowledge, freedom, mindfulness, introspection, correct attention, and the eight deliverances.
世尊答言：「須菩提，所謂出世法者，謂四念處、四正勤、四神足、五根、五力、七覺支、八正道；空解脫門、無相解脫門、無願解脫門；未知當知根、已知根、具知根；有尋有伺定、無尋唯伺定、無尋無伺定；以及智慧、解脫、念、正知、正念、正觀，與八解脫。
11.41“What are the eight deliverances? With form one sees form . This is the first deliverance. With the perception of no form inside one sees form outside. This is the second deliverance. One believes it is pleasant. This is the third deliverance. Totally transcending perceptions of form , setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space one perfectly accomplishes and dwells in the station of endless space. This is [F.115.b] the fourth deliverance. Totally transcending the station of endless space, in endless consciousness one perfectly accomplishes and dwells in the station of endless consciousness. This is the fifth deliverance. Totally transcending the station of endless consciousness, in nothing-at-all one perfectly accomplishes and dwells in the station of nothing-at-all. This is the sixth deliverance. Totally transcending the station of nothing-at-all, in neither perception nor nonperception one perfectly accomplishes and dwells in the station of neither perception nor nonperception. This is the seventh deliverance. Totally transcending the station of neither perception nor nonperception one perfectly accomplishes and dwells in the cessation of perception and feeling. This is the eighth deliverance.
11.41什麼是八解脫？用色觀色，這是第一解脫。用內無色想觀外色，這是第二解脫。相信它是可意的，這是第三解脫。完全超越色想，止息障礙想，不注意差別想，在空無邊處中圓滿成就並安住於空無邊處定。這是第四解脫。完全超越空無邊處定，在識無邊處中圓滿成就並安住於識無邊處定。這是第五解脫。完全超越識無邊處定，在無所有處中圓滿成就並安住於無所有處定。這是第六解脫。完全超越無所有處定，在非想非非想處中圓滿成就並安住於非想非非想處定。這是第七解脫。完全超越非想非非想處定，圓滿成就並安住於想受滅定。這是第八解脫。
11.42“Then there are the nine serial absorptions.
11.42「然後還有九次第定。
“What are the nine? Detached from sense objects, and detached from wrong unwholesome dharmas, one perfectly accomplishes and dwells in the first concentration that has applied thought and sustained thought, and enjoyment and pleasure born of detachment. Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum one perfectly accomplishes and dwells in the second concentration that has enjoyment and pleasure born of a meditative stabilization without applied thought and without sustained thought. Because one is free from attachment to enjoyment one abides in equanimity, and with equanimity and recollection and introspection one experiences pleasure with the body, and one perfectly accomplishes and dwells in the third concentration without enjoyment, about which the noble beings say, ‘They have equanimity and recollection and dwell in pleasure.’ Because one has forsaken pleasure, has earlier forsaken suffering, has set to rest mental happiness and mental unhappiness and has equanimity that is neither pleasure nor suffering, and has recollection, one perfectly accomplishes and dwells in the fourth concentration. Totally transcending of form , [F.116.a] setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space one perfectly accomplishes and dwells in the station of endless space. Totally transcending the station of endless space, in endless consciousness one perfectly accomplishes and dwells in the station of endless consciousness. Totally transcending the station of endless consciousness, in nothing-at-all one perfectly accomplishes and dwells in the station of nothing-at-all. Totally transcending the station of nothing-at-all, in neither perception nor nonperception one perfectly accomplishes and dwells in the station of neither perception nor nonperception. Totally transcending the station of neither perception nor nonperception one perfectly accomplishes and dwells in the cessation of perception and feeling. Those are the nine serial absorptions.
「有九種。遠離欲塵，遠離不善法，圓滿成就並安住於具有尋伺、喜樂、離生喜樂的初禪。遠離尋伺，具有內在信心、心成為一個連續體，圓滿成就並安住於具有禪定所生喜樂、無尋無伺的二禪。由於不執著於喜樂而安住於舍，具足舍、念、正知而以身體體驗樂受，圓滿成就並安住於無喜的三禪，聖者們說『他們具足舍與念而安住於樂』。由於已捨棄樂受，早已捨棄苦受，平息心中的喜與憂，具足既非樂非苦的舍與念，圓滿成就並安住於四禪。完全超越色，平息所取相，不注意差別相，在空無邊處圓滿成就並安住於空無邊處定。完全超越空無邊處定，在識無邊處圓滿成就並安住於識無邊處定。完全超越識無邊處定，在無所有處圓滿成就並安住於無所有處定。完全超越無所有處定，在非想非非想處圓滿成就並安住於非想非非想處定。完全超越非想非非想處定，圓滿成就並安住於想受滅定。這些是九次第定。」
11.43“And from inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha—these are said to be extraordinary phenomena .
11.43「而從內空乃至無性空，如來十力、四無所畏、四無礙解、十八不共法——這些被稱為出世間法。
11.44“What are phenomena with outflows ? They are the five aggregates, twelve sense fields, eighteen constituents, four concentrations, four immeasurables, and four formless absorptions. Those are said to be phenomena with outflows .
11.44「什麼是有漏法？就是五蘊、十二處、十八界、四禪、四無量心和四無色定。這些被稱為有漏法。」
11.45“What are phenomena without outflows ? They are the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the ten powers, four fearlessnesses, four detailed and thorough knowledges; [F.116.b] up to the eighteen distinct attributes of a buddha. Those are said to be phenomena without outflows .
11.45「什麼是無漏法？即四念處、四正勤、四神足、五根、五力、七覺支和八正道；十力、四無所畏、四無礙解；直到十八不共法。這些被說為無漏法。」
11.46“What are compounded phenomena ? The desire realm, form realm, and formless realm, and whatever other phenomena included with the compounded that are not those: the thirty-seven dharmas on the side of awakening, up to the eighteen distinct attributes of a buddha. Those are said to be compounded phenomena .
11.46「什麼是有為法？欲界、色界、無色界，以及其他包含在有為法中的現象，不屬於上述的：三十七菩提分法，直到十八不共法。這些被稱為有為法。」
11.47“What are uncompounded phenomena ? Phenomena that do not arise, that do not pass away, and where otherness does not appear; the extinction of greed, extinction of hatred, and extinction of confusion; suchness, unmistaken suchness, and unaltered suchness; the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality—those are said to be uncompounded phenomena .
11.47「什麼是無為法？不生、不滅，以及不顯現差異的現象；貪的滅盡、嗔的滅盡，以及癡的滅盡；如性、不誑如性，以及不變如性；法性、法界、法住、法決定，以及實際——這些被稱為無為法。」
11.48“What are phenomena shared in common? They are the four concentrations, four immeasurables, four formless absorptions, and five clairvoyances. Those are said to be phenomena shared in common.
11.48「什麼是共通的法？就是四禪、四無量心、四無色定和五神通。這些就叫做共通的法。」
11.49“What are phenomena not shared in common? They are the thirty-seven dharmas on the side of awakening, ten powers, four fearlessnesses, four detailed and thorough knowledges, three gateways to liberation, up to the eighteen distinct attributes of a buddha. Those are said to be phenomena not shared in common.
11.49「什麼是不共法？就是三十七菩提分法、十力、四無所畏、四無礙解、三解脫門，乃至十八不共法。這些就叫做不共法。」
11.50“Bodhisattva great beings practicing the perfection of wisdom should train in nonattachment to all phenomena that are empty of their own marks, and in their nonexistence, by not constructing any phenomena and not entertaining any ideas about them. They should know all phenomena in a nondual way.”
11.50「菩薩摩訶薩修習般若波羅蜜多，應當於無自性的一切法、以及這些法的無性，不構造任何法、不執著任何想法，而修習無執著。他們應當以不二的方式認知一切法。」
11.51Then venerable Subhūti said to the Lord, [F.117.a] “Lord, you say ‘bodhisattva great beings.’ Why do you say ‘bodhisattva great beings’?”
11.51那時尊者須菩提對世尊說："世尊，您說'菩薩摩訶薩'。您為什麼說'菩薩摩訶薩'呢？"
11.52The Lord replied, “Subhūti, they will become the foremost of a great mass of beings, a great collection of groups of beings; therefore, they are said to be ‘bodhisattva great beings.’ ”
11.52世尊答道：「須菩提，他們將成為眾生的大眾、眾生集團的大集合中最殊勝的，因此被稱為『菩薩摩訶薩』。」
11.53“Lord, who are the great mass of beings, the collection of groups of beings of whom bodhisattva great beings will become foremost?” asked Subhūti.
11.53尊者須菩提問世尊：「世尊，菩薩摩訶薩將成為最殊勝的，究竟是哪些眾生的大集合、眾生的大聚集呢？」
11.54The Lord replied, “Subhūti, those said to be the great assembly of beings are those at the Gotra level, those at the Aṣṭamaka level, stream enterers, once-returners, non-returners, worthy ones, pratyekabuddhas, bodhisattvas with the first production of the thought, up to bodhisattva great beings standing on the irreversible level. Subhūti, those are said to be the great mass of beings, the great collection of groups of beings. Bodhisattva great beings will become the foremost of them.
11.54世尊答覆說：「須菩提，所說的眾生大眾，是指處於種性地的眾生、處於八忍位的眾生、須陀洹、斯陀含、阿那含、阿羅漢、辟支佛、初發心的菩薩，乃至站在不退轉地的菩薩摩訶薩。須菩提，這些就是所說的眾生大眾、眾生的大集合。菩薩摩訶薩將成為他們當中最殊勝的。」
11.55“There bodhisattva great beings, having produced the vajra-like thought, should become the foremost of a great mass of beings, of a great collection of groups of beings.”
11.55「彼菩薩摩訶薩生起金剛心已，應當成為眾多眾生的最勝者，成為眾生群體的最勝者。」
11.56“Lord, what is the production of the vajra-like thought?” asked Subhūti.
11.56須菩提問世尊說：「世尊，什麼是金剛心的生起？」
The Lord replied, “Subhūti, here bodhisattva great beings produce such thoughts as these: ‘I must buckle on armor for the sake of all beings in infinite saṃsāra’; ‘I must give away all my personal possessions’; ‘I must adopt the same attitude of mind toward all beings’; ‘I must lead all beings to nirvāṇa by means of the three vehicles’; ‘I must understand that [F.117.b] even having led all beings to nirvāṇa, still there are no beings at all in nirvāṇa, and all phenomena are not produced and do not stop’; ‘I must practice the six perfections with the unmixed thought of the knowledge of all aspects’; ‘I must train in the all-pervasive, thoroughly established realization of dharmas’; and ‘I must train in order to awaken to finding and producing within myself all dharmas in accord with one principle, up to in order to awaken to finding and producing within myself infinite dharmas.’ They produce such thoughts, and that, Subhūti, is the bodhisattva great beings’ production of the vajra-like thought, abiding in which they become the foremost of a great mass of beings, of a great collection of groups of beings, and they do so, furthermore, by way of not apprehending anything.
世尊答說：「須菩提，菩薩摩訶薩在這裡生起這樣的念頭：『我必須為了一切無邊輪迴中的眾生而穿上甲冑』；『我必須舍棄我自己的一切財物』；『我必須對所有眾生採取相同的心念態度』；『我必須藉由三乘將一切眾生引領到涅槃』；『我必須了解，即使已經將一切眾生引領到涅槃，涅槃中實際上沒有眾生存在，而一切法都不生不滅』；『我必須用一切相智的無雜念來修習六波羅蜜』；『我必須修習一切法的遍滿、完全成就的證悟』；以及『我必須為了在自身內覺悟而修習，以找到並生起與一個原則相應的一切法，一直到為了在自身內覺悟而修習，以找到並生起無邊的一切法』。他們生起這樣的念頭，須菩提，這就是菩薩摩訶薩的金剛心，安住於此他們成為眾生大聚集、眾生各種分組的大集合中的最勝者，而且他們這樣做，進一步而言，是不執著任何事物。」
11.57“Furthermore, Subhūti, bodhisattva great beings produce such a thought as this: ‘Whatever feelings of suffering beings in hell, in the animal world, and in the world of Yama experience, I must experience those feelings of suffering for them.’ They produce that thought.
11.57「而且，須菩提，菩薩摩訶薩應當生起這樣的念頭：『無論地獄、畜生道和鬼道的眾生所經歷的苦受，我都必須為他們經歷那些苦受。』他們生起那樣的念頭。
11.58“There bodhisattva great beings should produce a higher thought like this: ‘Until those beings are in complete nirvāṇa, in the element of nirvāṇa without any aggregates left behind, I must, even for the sake of one being, experience the suffering of beings in hells for many hundreds of thousands of one hundred million billion eons, and through such means, until those beings are in complete nirvāṇa, in the element of nirvāṇa without any aggregates left behind, I must, for the sake of all beings, experience the suffering of beings in hells. Afterward, having set down wholesome roots, [F.118.a] having accumulated equipment for hundreds of thousands of one hundred million billion eons, I must fully awaken to unsurpassed, perfect, complete awakening for my own sake.’ They should produce that thought. That, Subhūti, is the bodhisattva great beings’ production of the vajra-like thought, abiding in which they become the foremost of a great mass of beings, of a great collection of groups of beings.
11.58「菩薩摩訶薩應當這樣生起更高的心：『直到那些眾生達到圓寂涅槃，達到無餘涅槃界，為了一個眾生的緣故，我必須經歷無數百千億兆劫間地獄眾生的苦受，並且通過這樣的方式，直到那些眾生達到圓寂涅槃，達到無餘涅槃界，為了一切眾生的緣故，我必須經歷地獄眾生的苦受。之後，既然已經種植善根，在無數百千億兆劫間積聚資糧，我必須為了自己的緣故，圓滿證悟無上正等菩提。』他們應當生起這樣的心。須菩提，這就是菩薩摩訶薩生起金剛心，安住於此，他們成為大眾的首首，成為大群眾的首首。」
11.59“Furthermore, Subhūti, bodhisattva great beings should constantly and always cultivate a prodigious thought, the thought on account of which they become the foremost of all beings. There the bodhisattva great beings’ prodigious thought is that from their first production of that thought onward they will not have a greedy thought, will not have a hateful thought, will not have a confused thought, will not have a violent thought, and will not have a śrāvaka or pratyekabuddha thought. That, Subhūti, is the bodhisattva great beings’ prodigious thought on account of which they become the foremost of all beings, but without falsely projecting anything.
11.59「再者，須菩提，菩薩摩訶薩應當恆常修習一種殊勝的心念，因著這種心念他們成為一切有情中的最勝者。須菩提，菩薩摩訶薩的殊勝心念是指，從他們最初生起這種心念起，就不會生起貪心，不會生起瞋心，不會生起癡心，不會生起暴心，也不會生起聲聞或辟支佛的心念。須菩提，這就是菩薩摩訶薩因著這種殊勝心念而成為一切有情中最勝者的心念，然而不執著任何事物。」
11.60“Furthermore, Subhūti, bodhisattva great beings should have an unshakable thought. There the bodhisattva great beings’ unshakable thought is that their attention connected with the knowledge of all aspects does not falsely project anything. That, Subhūti, is the bodhisattva great beings’ unshakable thought.
11.60「再者，須菩提，菩薩摩訶薩應具有不可動搖的念頭。菩薩摩訶薩不可動搖的念頭就是他們與一切相智相連的心念不虛妄執著任何事物。須菩提，這就是菩薩摩訶薩不可動搖的念頭。」
11.61“Furthermore, Subhūti, bodhisattva great beings should think to be of benefit and bring happiness to all beings. There, the bodhisattva great beings’ thought to be of benefit and bring happiness is that they protect all beings and do not give up on all beings, but without falsely projecting anything. That, Subhūti, is the bodhisattva great beings’ thought to be of benefit [F.118.b] and bring happiness.
11.61「而且，須菩提！菩薩摩訶薩應當思維利益和安樂一切眾生。其中，菩薩摩訶薩利益和安樂的思維是：他們保護一切眾生，不放棄一切眾生，但沒有任何虛妄執著。須菩提！這就是菩薩摩訶薩利益和安樂的思維。
11.62“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that become the foremost of all beings, and they do so, furthermore, by way of not apprehending anything.
11.62「須菩提，菩薩摩訶薩如是修行般若波羅蜜多，成為一切有情中最殊勝者，而且是以不執著任何法的方式成就。」
11.63“Furthermore, Subhūti, bodhisattva great beings must constantly and always want Dharma, enjoy Dharma, delight in Dharma, and be preoccupied with being delighted by Dharma. In regard to that, what is Dharma? It is this: the unbroken unity of all dharmas.
11.63「此外，須菩提，菩薩摩訶薩必須恆常而永遠希求法、享受法、歡喜法，並且沉浸於法的歡喜中。關於這一點，什麼是法呢？就是：一切法不可分割的一體性。」
11.64“What is it to want Dharma? It is to hope for and want Dharma. That is called to want Dharma .
11.64「什麼叫做希求法？就是期盼和希望法。這就叫做希求法。」
11.65“What is it to enjoy Dharma? It is to enjoy and take pleasure in Dharma. That is called to enjoy Dharma .
11.65「什麼是享受法？就是對法感到歡樂和滿足。這稱為享受法。」
11.66“What is it to delight in Dharma? It is to behold good qualities and benefits in Dharma. That is called to delight in Dharma .
11.66「什麼是喜愛法？就是在法中觀察功德和利益。這就叫做喜愛法。」
11.67“What is it to be preoccupied with being delighted by Dharma? It is to meditate on and greatly increase just that Dharma. That is called to be preoccupied with being delighted by Dharma .
11.67「什麼是被法的喜悅所佔據？就是思維和大大增進那個法。這叫被法的喜悅所佔據。」
11.68“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that become the foremost of a great mass of beings, of a great collection of groups of beings and they do so, furthermore, by way of not apprehending anything.
11.68「須菩提，這樣修習般若波羅蜜多的菩薩摩訶薩成為眾生大眾、眾生大集團的最上首者，而且是通過不執著任何事物的方式成就的。」
11.69“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should stand in inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.
11.69「再者，須菩提，菩薩摩訶薩修習般若波羅蜜多，應當安住於內空，乃至無自性空，成為大眾、大眾集團的最殊勝者，並且以不執著任何法來成就這一切。」
11.70“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should stand in the thirty-seven dharmas on the side of awakening, and in the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to [F.119.a] the eighteen distinct attributes of a buddha, and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.
11.70「此外，須菩提，修習般若波羅蜜多的菩薩摩訶薩應當安住於三十七菩提分法，以及十力、四無所畏、四無礙解，乃至十八不共法，並成為眾生大眾、眾生集團大集合中最殊勝者，而且應當以不執著任何事物的方式如此行持。」
11.71“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom should abide in the vajropama meditative stabilization, up to abide in the ākāśāsaṃgavimuktinirupalepa meditative stabilization and become the foremost of a great mass of beings, of a great collection of groups of beings, and do so, furthermore, by way of not apprehending anything.
11.71「復次，須菩提，菩薩摩訶薩修行般若波羅蜜多，應當安住於金剛喻三昧，乃至安住於虛空無著解脫無垢著三昧，而成為眾生大眾、眾生大集團的最殊勝者，並且進一步地，以不執著任何事物的方式而成就此事。」
11.72“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, having stood in those dharmas, become the foremost of a great mass of beings, of a great collection of groups of beings. Hence, bodhisattvas are said to be great beings .
11.72「而且，須菩提，菩薩摩訶薩修習般若波羅蜜多，安住在那些法中，成為大眾之中最殊勝者，成為眾生聚集之中最殊勝者。因此，菩薩被稱為摩訶薩。」
11.73This was the eleventh chapter, “Embarrassment,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
11.73（結尾）