Chapter 12: Elimination of Views
第十二品：斷除諸見
12.1Then venerable Śāriputra said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be ‘great beings.’ ”
12.1尊者舍利弗對世尊說：「世尊，我也有信心說明菩薩為什麼被稱為『摩訶薩』的意義。」
12.2“Śāriputra,” replied the Lord, “be confident in your readiness to explain the sense in which bodhisattvas are said to be great beings.”
12.2世尊回答說：「舍利弗，你應當確信你已經準備好解釋菩薩摩訶薩所說的『大有情』的含義。」
12.3Śāriputra then explained, “Lord, they reveal the Dharma to beings to eliminate the view of a self and, similarly, the view of a being, a living being, a person , one who lives, an individual, one born of Manu, a child of Manu, one who does, one who makes someone else do, a motivator, one who motivates, one who feels, one who makes someone else feel, one who knows, and one who sees. And by way of not apprehending anything they reveal the Dharma to beings to eliminate the view of annihilation, the view of permanence, the view of existence, and the view [F.119.b] of nonexistence; the view of aggregates, the view of constituents, the view of sense fields, the view of isolation, and the view of dependent origination; and the view of the perfections, the view of the dharmas on the side of awakening, the view of the powers and fearlessnesses, the view of the distinct attributes of a buddha, the view of bringing beings to maturity, the view of the purification of a buddhafield, the view of awakening, the view of the Buddha, the view of the Dharma, the view of the Saṅgha, the view of turning the wheel of the Dharma, and the view of complete nirvāṇa. It is in this sense bodhisattvas are said to be great beings.”
12.3舍利弗然後解釋說：「世尊，他們向眾生揭示法，以消除我見，同樣也消除眾生見、有情見、人見、士夫見、人者見、摩奴者見、摩奴生者見、作者見、使作者見、起者見、使起者見、受者見、使受者見、知者見和見者見。並且通過不執著任何事物而向眾生揭示法，以消除斷見、常見、有見和無見；蘊見、界見、處見、遠離見和緣起見；度見、覺分法見、力見和無畏見、佛的十八不共法見、成熟有情見、淨佛土見、菩提見、佛見、法見、僧伽見、轉法輪見和圓寂涅槃見。正是在這個意義上，菩薩摩訶薩被稱為大士。」
12.4Then venerable Subhūti asked venerable Śāriputra, “What causes bodhisattva great beings to have a view about form , and to have a view about feeling, perception, volitional factors, and consciousness, up to to have a view about the distinct attributes of a buddha?”
12.4那時尊者須菩提問舍利弗尊者：「是什麼原因使菩薩摩訶薩對色有見，對受、想、行、識有見，乃至對佛的十八不共法有見？」
12.5“Venerable Subhūti,” replied Śāriputra, “bodhisattva great beings practicing the perfection of wisdom without skill in means apprehend form , and by way of apprehending it produce a view about it. Similarly, they apprehend feeling … perception … volitional factors … and consciousness, and by way of apprehending it produce a view about it, up to they apprehend the distinct attributes of a buddha, and by way of apprehending them produce a view about them. That, venerable Subhūti, causes bodhisattva great beings to have a view about form , up to have a view about the distinct attributes of a buddha, whereas bodhisattva great beings practicing the perfection of wisdom with skillful means reveal the Dharma by way of not apprehending anything, [F.120.a] to eliminate those views.”
12.5舍利弗對尊者須菩提說道：「尊者須菩提，菩薩摩訶薩修習般若波羅蜜多，若無方便善巧，則執著色，由執著色而產生對色的見。同樣地，執著受、想、行、識，由執著而產生對受、想、行、識的見，直到執著佛的十八不共法，由執著而產生對佛的十八不共法的見。尊者須菩提，這就是導致菩薩摩訶薩對色產生見，直到對佛的十八不共法產生見的原因。而菩薩摩訶薩修習般若波羅蜜多，若具足方便善巧，則以不執著一切法的方式來開示法，以消除那些見。」
12.6Then venerable Subhūti said to the Lord, “Lord, I too am confident in my readiness to speak the sense in which bodhisattvas are said to be great beings.”
12.6那時尊者須菩提對世尊說：「世尊，我也對自己能夠說出菩薩所以被稱為菩薩摩訶薩的意義有把握。」
“Subhūti, be confident in your readiness to speak!” replied the Lord.
「須菩提，你應該有信心來闡述！」世尊回答說。
12.7Subhūti then explained, “Lord, because they are unattached even to that unequaled thought of awakening without outflows, a thought equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas, in that sense bodhisattvas are said to be great beings. And why? Because that thought of all-knowing is a thought that is without outflows and does not belong in the three realms —and even to that thought of all-knowing that is without outflows and does not belong they are unattached. That is why they are counted as great beings.”
12.7須菩提於是解釋道：「世尊啊，因為菩薩摩訶薩對於那無漏的等無等菩提心，一個等無等、不與任何聲聞或辟支佛共有的念頭，即便對此也不執著，所以才說菩薩是摩訶薩。為什麼呢？因為那一切智智的念頭是無漏的，不屬於三界，而對於那無漏的、不屬於三界的一切智智的念頭，菩薩們也是不執著的。正因如此，他們才被稱為摩訶薩。」
12.8Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, what is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas?”
12.8那時，尊者舍利弗問尊者須菩提說："尊者須菩提，菩薩摩訶薩的念頭是什麼，它等無等，不與任何聲聞或辟支佛共有？"
12.9“Venerable Śāriputra,” replied Subhūti, “here after the production of the first thought of awakening they do not see either the production or stopping of any dharma at all—they do not see its decrease, increase, coming, going, defilement, or purification. Venerable Śāriputra, that thought in which there is no production, no stopping, no decrease, no increase, no coming, no going, no defilement, and no purification—in [F.120.b] which there is no śrāvaka thought, no pratyekabuddha thought, no bodhisattva thought, and no perfectly complete buddha thought—that, Venerable Śāriputra, is the thought of bodhisattva great beings that is equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas.”
12.9「舍利弗尊者，」須菩提回答說，「在這裡，初發菩提心之後，他們根本看不到任何法的生或滅——看不到它的減、增、來、去、染污或清淨。舍利弗尊者，那個沒有生、沒有滅、沒有減、沒有增、沒有來、沒有去、沒有染污、也沒有清淨的心——其中沒有聲聞心、沒有辟支佛心、沒有菩薩心，也沒有正等正覺者心——舍利弗尊者，那就是菩薩摩訶薩的心，它等同於無等，是聲聞眾或辟支佛所不共有的心。」
12.10Śāriputra then said, “Venerable Subhūti, you said, ‘Even to that thought of all-knowing that is without outflows and does not belong they are unattached.’ Venerable Subhūti, would not form , then, also be unattached? Would not feeling, perception, volitional factors, and consciousness also be unattached?”
12.10舍利弗於是說道：「尊者須菩提，你說『即使對那無漏的、不屬於三界的一切智智，他們也是無所執著。』尊者須菩提，那麼色也應該是無所執著的吧？受、想、行、識也應該是無所執著的吧？」
12.11“Venerable Śāriputra,” replied Subhūti, “ form is also unattached. Feeling, perception, volitional factors, and consciousness are also unattached. The thirty-seven dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the distinct attributes of a buddha are also unattached.”
12.11「舍利弗，」須菩提回答說，「色也是不執著的。受、想、行、識也是不執著的。三十七菩提分法、力、無畏、種智，乃至佛的十八不共法也是不執著的。」
12.12Śāriputra then said, “Venerable Subhūti, you said, ‘That thought of all-knowing is without outflows and does not belong in the three realms.’ Venerable Subhūti, would not the thought of ordinary foolish beings, then, because it is empty of a basic nature, also be without outflows and not belong? Would not the śrāvakas’ and pratyekabuddhas’ thought, and the thought of lord buddhas, then, because they are empty of a basic nature, also be without outflows and not belong?”
12.12舍利弗說：「尊者須菩提，你說『那個一切智的念頭是無漏的，不屬於三界』。尊者須菩提，那麼世間凡夫眾生的念頭，由於本性空，是不是也是無漏的、不屬於三界呢？聲聞眾和辟支佛的念頭，以及諸佛的念頭，由於本性空，是不是也都是無漏的、不屬於三界呢？」
“Exactly so, Venerable Śāriputra,” replied Subhūti.
「正是如此，尊者舍利弗，」須菩提回答說。
12.13Śāriputra then asked, “Venerable Subhūti, would not form , because it is empty of a basic nature, also be without outflows and not belong? [F.121.a] Would not feeling, perception, volitional factors, and consciousness, because they are empty of a basic nature, also be without outflows and not belong?”
12.13舍利弗接著問道：「尊者須菩提，色是否因為本性空，也是無漏且不屬於三界呢？受、想、行、識是否因為本性空，也是無漏且不屬於三界呢？」
“Exactly so, Venerable Śāriputra,” replied Subhūti.
「確實如此，尊者舍利弗，」須菩提回答道。
12.14Śāriputra then asked, “Venerable Subhūti, would not the thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, also be without outflows and not belong?”
12.14舍利弗於是問道：「尊者須菩提，三十七菩提分法、十力、四無畏、四無礙解，乃至佛的十八不共法，因為它們空無本性，是否也應當是無漏的，不屬於世間法呢？」
12.15“Exactly so, Venerable Śāriputra,” replied Subhūti. “The thought of ordinary foolish beings, because it is empty of a basic nature, is without outflows and does not belong. All śrāvaka and pratyekabuddha thought, and the thought of lord buddhas, because it is empty of a basic nature, is also without outflows and does not belong. Form , because it is empty of a basic nature, also is without outflows and does not belong, up to consciousness, because it is empty of a basic nature, is also without outflows and does not belong. The thirty-seven dharmas on the side of awakening, the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha, because they are empty of a basic nature, are also without outflows and do not belong.”
12.15須菩提回答道：「正是如此，舍利弗尊者。世間凡夫的思想，因為它的本性是空的，所以是無漏的，不相屬於任何事物。所有聲聞和辟支佛的思想，以及諸佛的思想，因為它的本性是空的，所以也是無漏的，不相屬於任何事物。色，因為它的本性是空的，所以也是無漏的，不相屬於任何事物，直到識，因為它的本性是空的，所以也是無漏的，不相屬於任何事物。三十七菩提分法、十力、四無所畏、四無礙解，直到十八不共法，因為它們的本性是空的，所以也是無漏的，不相屬於任何事物。」
12.16Śāriputra then said, “Venerable Subhūti, you said ‘unattached even to that thought because it is no thought.’ Venerable Subhūti, would not no- form , then, also be unattached to form ? Would not no-feeling also be unattached to feeling? Would not no-perception also be unattached to perception? Would not no-volitional factors also be unattached to volitional factors? And would not no-consciousness [F.121.b] also be unattached to consciousness?”
12.16舍利弗隨後說道，「尊者須菩提，你說『即使對那個念頭也不執著，因為它根本不是念頭』。尊者須菩提，那麼無色是否也不執著於色呢？無受是否也不執著於受？無想是否也不執著於想？無行是否也不執著於行？無識是否也不執著於識呢？」
“Exactly so, Venerable Śāriputra,” replied Subhūti.
「正是如此，尊者舍利弗，」須菩提回答道。
12.17Śāriputra then asked, “Venerable Subhūti, would not no-thirty-seven dharmas on the side of awakening, then, also be unattached to the thirty-seven dharmas on the side of awakening, up to would not no-distinct attributes of a buddha also be unattached to the distinct attributes of a buddha?”
12.17舍利弗於是問道："尊者須菩提，無三十七菩提分法，豈不也不執著於三十七菩提分法，乃至無佛的十八不共法，豈不也不執著於佛的十八不共法？"
12.18“Exactly so, Venerable Śāriputra,” replied Subhūti. “It is exactly as you say. No- form is unattached to form . No-feeling … no-perception … no-volitional factors … and no-consciousness is also unattached to consciousness. No-constituents … no-sense fields … no-dependent originations … no-dharmas on the side of awakening … no-powers … no-fearlessnesses … no-detailed and thorough knowledges … up to and no-distinct attributes of a buddha are unattached to the distinct attributes of a buddha.
12.18「是的，舍利弗尊者，」須菩提回答說，「正如你所說的那樣。無色不執著於色。無受……無想……無行……及無識也不執著於識。無界……無處……無緣起……無覺分法……無力……無無畏……無種智……乃至無佛的十八不共法也不執著於佛的十八不共法。」
12.19“Śāriputra, bodhisattva great beings practicing the perfection of wisdom like that do not apprehend all dharmas, whereby they do not falsely project and do not settle down on reality, even with that thought of awakening equal to the unequaled, a thought not shared in common with any śrāvakas or pratyekabuddhas. Therefore, bodhisattvas are said to be great beings.
12.19「舍利弗，菩薩摩訶薩如是修習般若波羅蜜多，不執著一切法，由此不虛妄分別，不安住於實際，即使具有等無等的菩提心，這種心念不與任何聲聞或辟支佛相共。因此，菩薩被稱為摩訶薩。」
12.20This was the twelfth chapter, “Elimination of Views,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
12.20（結尾）