Chapter 18: The Exposition of Going Forth in the Great Vehicle
第18章：大乘出離的論議
18.1“Subhūti, in regard to what you have asked—‘From where will the Great Vehicle go forth?’—it will go forth from the three realms and will stand wherever there is knowledge of all aspects, and it will stand, furthermore, by way of nonduality. And why? Because, Subhūti, these two dharmas—the Great Vehicle and the knowledge of all aspects—are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. And why? Because, Subhūti, a dharma without a mark is not going forth, nor will it go forth, nor has it gone forth. [F.180.b] Subhūti, someone who would assert that dharmas without marks go forth might as well assert of suchness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the very limit of reality, the inconceivable element, the abandonment element, the detachment element, and the cessation element that they go forth. And why? Because, Subhūti, the intrinsic nature of suchness does not go forth from the three realms. And why? Because suchness is empty of the intrinsic nature of suchness.”
18.1「須菩提，對於你所問的『大乘從何處出發？』——它將從三界出發，並將安住於一切相智之處，並且進一步將通過不二性而安住。為什麼呢？須菩提，這兩個法——大乘和一切相智——既不相連也不相離，是無色的，無法指出，不會障礙，並且只有一個相——即無相。為什麼呢？須菩提，無相的法不出發，也不將出發，也未曾出發。須菩提，如果有人主張無相的法出發，那就好比主張如性出發一樣。同樣地，須菩提，如果有人主張無相的法出發，那就好比主張實際、不可思議界、擇滅界、離界和滅界出發一樣。為什麼呢？須菩提，如性的自性不從三界出發。為什麼呢？因為如性在自性上是空的。」
Connect this in the same way with each, up to the cessation element.
以同樣的方式與各個法相連接，直到滅界。
18.2“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of form that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of feeling … perception … volitional factors … and consciousness that it goes forth. And why? Because, Subhūti, the emptiness of form will not go forth from the three realms, and it will not stand in the knowledge of all aspects. The emptiness of feeling … perception … volitional factors … and consciousness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, form is empty of form , and feeling … perception … volitional factors … and consciousness is empty of consciousness.
18.2「須菩提，若有人言無相法去者，不如說色空去。須菩提，若有人言無相法去者，不如說受空、想空、行空、識空去。何以故？須菩提，色空不從三界去，亦不住一切相智。受空、想空、行空、識空不從三界去，亦不住一切相智。何以故？須菩提，色空色，受、想、行、識空識故。」
18.3“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the eyes that it goes forth. [F.181.a] Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of the ears … the nose … the tongue … the body … and the thinking mind that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the emptiness of a form …, and the emptiness of a sound…, a smell…, a taste…, a feeling…, and a dharma…; the emptiness of the eye consciousness…, and the emptiness of the ear…, the nose…, the tongue…, the body…, and the thinking-mind consciousness…; the emptiness of eye contact…, and the emptiness of ear…, nose…, tongue…, body…, and thinking-mind contact; the emptiness of the feeling that arises from eye contact…, and the emptiness of the feeling that arises from ear…, nose…, tongue…, body…, and thinking-mind contact that it goes forth. And why? Because, Subhūti, the emptiness of the eyes will not go forth from the three realms, and it will not stand in the knowledge of all aspects. Connect this in the same way with each, up to the emptiness of the feeling that arises from thinking-mind contact will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, eyes are empty of eyes. Connect this in the same way with each, up to because the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.
18.3「須菩提，若有人說無相法去，此人不如說眼空去。須菩提，若有人說無相法去，此人不如說耳空、鼻空、舌空、身空、意空去。同樣地，須菩提，若有人說無相法去，此人不如說色空、聲空、香空、味空、受空、法空去；說眼識空、耳識、鼻識、舌識、身識、意識空去；說眼觸空、耳觸、鼻觸、舌觸、身觸、意觸空去；說眼觸所生受空、耳觸、鼻觸、舌觸、身觸、意觸所生受空去。為什麼呢？須菩提，眼空不從三界去，亦不住於一切相智。如是乃至意觸所生受空不從三界去，亦不住於一切相智。為什麼呢？須菩提，眼空於眼空。如是乃至意觸所生受空於意觸所生受空。」
18.4“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a dream that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of an illusion, a mirage, an echo, an apparition, or a tathāgata’s [F.181.b] magical creation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a dream will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of an illusion, a mirage, an echo, an apparition, or a tathāgata’s magical creation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of a dream is empty of the intrinsic nature of a dream, the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.
18.4「須菩提，若有人說無相的法會流轉，不如說夢會流轉。同樣地，須菩提，若有人說無相的法會流轉，不如說幻、陽焰、回聲、光影或如來的幻術會流轉。為什麼呢？須菩提，夢的自性不會從三界流轉出去，也不會安住在一切相智中。同樣地，須菩提，幻、陽焰、回聲、光影或如來的幻術的自性不會從三界流轉出去，也不會安住在一切相智中。為什麼呢？須菩提，夢的自性空於夢的自性，幻的自性空於幻的自性，陽焰的自性空於陽焰的自性，回聲的自性空於回聲的自性，光影的自性空於光影的自性，如來的幻術的自性空於如來的幻術的自性。」
18.5“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of giving that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom that it goes forth. And why? Because, Subhūti, the intrinsic nature of the perfection of giving will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, because the intrinsic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom will not go forth [F.182.a] from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, and similarly, the intrinsic nature of the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.
18.5「須菩提，若有人說無標相的法去來，就等於說檀那波羅蜜多去來。同樣地，須菩提，若有人說無標相的法去來，就等於說尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多，或般若波羅蜜多去來。為什麼呢？須菩提，檀那波羅蜜多的自性不會從三界去來，也不會安住於一切相智。同樣地，尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多，和般若波羅蜜多的自性不會從三界去來，也不會安住於一切相智。為什麼呢？須菩提，檀那波羅蜜多的自性是空於檀那波羅蜜多的自性，同樣地，尸羅波羅蜜多的自性、羼提波羅蜜多的自性、毘黎耶波羅蜜多的自性、禪那波羅蜜多的自性，和般若波羅蜜多的自性是空於般若波羅蜜多的自性。」
18.6“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of inner emptiness that it goes forth. Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of … up to the emptiness that is the nonexistence of an intrinsic nature that it goes forth. And why? Because, Subhūti, the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness … up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.
18.6「須菩提，若有人說無相法能夠出現，那就等於說內空能夠出現。同樣地，須菩提，若有人說無相法能夠出現，那就等於說……一直到無自性空能夠出現。為什麼呢？須菩提，內空的自性不會從三界出現，也不會安立在一切相智中。一直到無自性空的自性不會從三界出現，也不會安立在一切相智中。為什麼呢？須菩提，內空的自性空於內空的自性……一直到無自性空的自性空於無自性空的自性。」
18.7“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the applications of mindfulness that they go forth. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness. [F.182.b]
18.7「須菩提，若有人言無相法前進，不如說念處前進。什麼原因呢？須菩提，念處的自性不會從三界中前進，也不會安立在一切相智中。什麼原因呢？須菩提，念處的自性空於念處的自性。」
18.8“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or the path that it goes forth. And why? Because, Subhūti, the intrinsic nature of … up to the path will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the path is empty of the path.
18.8「須菩提，若人說無相法趣出，不如說正勤、神足、根、力、覺支或道趣出。何以故？須菩提，……乃至道的自性不從三界趣出，亦不安住於一切相智。何以故？須菩提，道空於道。」
18.9“Similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha that they go forth. And why? Because, Subhūti, the intrinsic nature of the buddhadharmas will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the buddhadharmas are empty of the buddhadharmas.
18.9「須菩提，若人言無相法出者，不如實言，如是須菩提，若人言十力出者，不如實言；若人言四無所畏出者，不如實言；若人言四無礙解出者，不如實言；若人言十八不共法出者，不如實言。何以故？須菩提，佛法的自性不會從三界出去，亦不會安住於一切相智。何以故？須菩提，佛法以佛法的自性為空。」
18.10“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the worthy ones that they go forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the pratyekabuddhas, the bodhisattvas, and the tathāgatas, worthy ones, perfectly complete buddhas that they go forth. And why? Because, Subhūti, the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly [F.183.a] complete buddha will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha, the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha is empty of the intrinsic nature of the tathāgata, worthy one, perfectly complete buddha.
18.10「須菩提，若有人說無相法趣出，不如說阿羅漢趣出。又須菩提，若有人說無相法趣出，不如說辟支佛、菩薩、如來、阿羅漢、正等正覺者趣出。何以故？須菩提，阿羅漢自性、辟支佛自性、菩薩自性、如來、阿羅漢、正等正覺者自性不從三界趣出，亦不住一切相智。何以故？須菩提，阿羅漢自性空阿羅漢自性，辟支佛自性空辟支佛自性，菩薩自性空菩薩自性，如來、阿羅漢、正等正覺者自性空如來、阿羅漢、正等正覺者自性。」
18.11“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of stream enterer that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects that they go forth. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer will not go forth from the three realms, and it will not stand in the knowledge of all aspects, and similarly, Subhūti, because the intrinsic nature of the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, and the knowledge of all aspects will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, and similarly, Subhūti, because the intrinsic nature of the result of once-returner … the result of non-returner … the state of a worthy one … a pratyekabuddha’s awakening … [F.183.b] the knowledge of path aspects … and the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.
18.11「須菩提，若有人說無相法出離，則應當說須陀洹果出離。同樣地，須菩提，若有人說無相法出離，則應當說斯陀含果、阿那含果、阿羅漢位、辟支佛覺、道相智以及一切相智出離。為什麼呢？須菩提，因為須陀洹果的自性不會從三界出離，也不會住於一切相智中。同樣地，須菩提，因為斯陀含果的自性、阿那含果的自性、阿羅漢位的自性、辟支佛覺的自性、道相智的自性以及一切相智的自性不會從三界出離，也不會住於一切相智中。為什麼呢？須菩提，因為須陀洹果的自性空於須陀洹果的自性。同樣地，須菩提，因為斯陀含果的自性……阿那含果的自性……阿羅漢位的自性……辟支佛覺的自性……道相智……以及一切相智的自性空於一切相智的自性。」
18.12“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a name that it goes forth. And similarly, Subhūti, someone who would assert that dharmas without marks go forth might as well assert of a causal sign … a conventional term … a communication … or a designation that it goes forth. And why? Because, Subhūti, the intrinsic nature of a designation will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, a designation is empty of the intrinsic nature of a designation.
18.12「須菩提，若人言無相法出去，則亦應言名出去。須菩提，若人言無相法出去，則亦應言相出去、世俗諦出去、溝通出去或名稱出去。何以故？須菩提，名稱的自性不會從三界出去，亦不會站立於一切相智中。何以故？須菩提，名稱於名稱的自性是空。」
18.13“Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonproduction that it goes forth. Subhūti, someone who would assert that dharmas without marks go forth might as well assert of nonstopping … nondefilement … nonpurification … and not occasioning anything that it goes forth. And why? Because, Subhūti, the intrinsic nature of not occasioning anything will not go forth from the three realms, and it will not stand in the knowledge of all aspects. And why? Because, Subhūti, not occasioning anything is empty of the intrinsic nature of not occasioning anything.
18.13「須菩提，若有人說無相法去者，不如說阿羅漢不生去。須菩提，若有人說無相法去者，不如說阿羅漢無滅去、無染去、無淨去，及不作事去。何以故？須菩提，不作事自性不從三界去，亦不住一切相智。何以故？須菩提，不作事自性空不作事自性。」
18.14“Thus, Subhūti, the Great Vehicle will not go forth from the three realms and will not stand in the knowledge of all aspects. That vehicle does not move. [B14]
18.14「須菩提，大乘不從三界中去，也不在一切相智中安住。那個乘不動搖。
18.15“Subhūti, in regard to what you have asked—‘Where will the Great Vehicle stand?’—that [F.184.a] vehicle will not stand anywhere. And why? Because no dharma stands. And yet, Subhūti, that vehicle will stand by way of not standing. Subhūti, it is like this: suchness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the very limit of reality and the inconceivable element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of suchness does not stand or not stand, and the intrinsic nature of the very limit of reality and the inconceivable element does not stand or not stand. And why? Because the intrinsic nature of suchness is empty of the intrinsic nature of suchness, and similarly the intrinsic nature of the very limit of reality is empty of the intrinsic nature of the very limit of reality, and the intrinsic nature of the inconceivable element is empty of the intrinsic nature of the inconceivable element.
18.15「須菩提，關於你所問的『大乘將在何處安立？』，那個乘不會在任何地方安立。為什麼呢？因為沒有任何法安立。然而，須菩提，那個乘將以不安立的方式而安立。須菩提，就像這樣：如性不安立也不不安立，同樣地，須菩提，這個大乘也不安立或不不安立。須菩提，就像這樣：實際和不可思議界不安立或不不安立，同樣地，須菩提，這個大乘也不安立或不不安立。為什麼呢？因為，須菩提，如性的自性不安立或不不安立，實際和不可思議界的自性也不安立或不不安立。為什麼呢？因為如性的自性空於如性的自性，同樣地，實際的自性空於實際的自性，不可思議界的自性空於不可思議界的自性。」
18.16“Subhūti, it is like this: the space element does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the abandonment element, detachment element, and cessation element do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the space element does not stand or not stand, [F.184.b] and the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element does not stand or not stand. And why? Because the intrinsic nature of the space element is empty of the intrinsic nature of the space element, the intrinsic nature of the abandonment element is empty of the intrinsic nature of the abandonment element, the intrinsic nature of the detachment element is empty of the intrinsic nature of the detachment element, and the intrinsic nature of the cessation element is empty of the intrinsic nature of the cessation element.
18.16「須菩提，如是虛空界不住亦不不住，如是須菩提，此大乘亦不住亦不不住。須菩提，如是擇滅界、離界、滅界不住亦不不住，如是須菩提，此大乘亦不住亦不不住。何以故？須菩提，虛空界自性不住亦不不住，擇滅界自性、離界自性、滅界自性不住亦不不住。何以故？虛空界自性空虛空界自性，擇滅界自性空擇滅界自性，離界自性空離界自性，滅界自性空滅界自性。」
18.17“Subhūti, it is like this: the emptiness of form does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the emptiness of feeling, emptiness of perception, emptiness of volitional factors, and emptiness of consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of form does not stand or not stand, up to the intrinsic nature of consciousness does not stand or not stand. And why? Because form is empty of form , up to consciousness is empty of consciousness.
18.17「須菩提，色空不住亦不不住，如是須菩提，此大乘不住亦不不住。須菩提，受空、想空、行空、識空不住亦不不住，如是須菩提，此大乘不住亦不不住。何以故？須菩提，色之自性不住亦不不住，乃至識之自性不住亦不不住。何以故？色空於色，乃至識空於識。」
18.18“Subhūti, it is like this: the emptiness of the eyes does not stand or not stand, up to the emptiness of the thinking mind does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eyes does not stand or not stand, [F.185.a] up to the intrinsic nature of the thinking mind does not stand or not stand. And why? Because the eyes are empty of eyes, up to the thinking mind is empty of thinking mind.
18.18「須菩提，如是。眼之空不成立亦不不成立，乃至意之空不成立亦不不成立，如是，須菩提，此大乘亦不成立亦不不成立。何以故？須菩提，眼之自性不成立亦不不成立，乃至意之自性不成立亦不不成立。何以故？眼空於眼，乃至意空於意。」
18.19“Subhūti, it is like this: the emptiness of a form does not stand or not stand, up to the emptiness of a dharma does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a form does not stand or not stand, up to the intrinsic nature of a dharma does not stand or not stand. And why? Subhūti, it is because a form is empty of a form , up to a dharma is empty of a dharma.
18.19「須菩提，如是色空不成不不成，乃至法空不成不不成，如是須菩提，此大乘亦不成不不成。何以故？須菩提，色自性不成不不成，乃至法自性不成不不成。何以故？須菩提，色於色空，乃至法於法空。」
18.20“Subhūti, it is like this: the emptiness of the eye consciousness does not stand or not stand, up to the emptiness of the thinking-mind consciousness does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eye consciousness does not stand or not stand, up to the intrinsic nature of the thinking-mind consciousness does not stand or not stand. And why? Subhūti, it is because the eye consciousness is empty of eye consciousness, up to the thinking-mind consciousness is empty of thinking mind consciousness.
18.20「須菩提，如是眼識空不成不不成，乃至意識空不成不不成，須菩提，如是此大乘亦不成不不成。何以故？須菩提，眼識自性不成不不成，乃至意識自性不成不不成。何以故？須菩提，眼識空眼識，乃至意識空意識故。」
18.21“Subhūti, it is like this: the emptiness of eye contact does not stand or not stand, up to the emptiness of thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, [F.185.b] the intrinsic nature of eye contact does not stand or not stand, up to the intrinsic nature of thinking-mind contact does not stand or not stand. And why? Subhūti, it is because eye contact is empty of eye contact, up to thinking-mind contact is empty of thinking-mind contact.
18.21「須菩提，如是。眼觸之空不成立亦不不成立，乃至意觸之空不成立亦不不成立，同樣地，須菩提，此大乘亦不成立亦不不成立。何以故？須菩提，眼觸之自性不成立亦不不成立，乃至意觸之自性不成立亦不不成立。何以故？須菩提，眼觸空於眼觸，乃至意觸空於意觸。」
18.22“Subhūti, it is like this: the emptiness of the feeling that arises from eye contact does not stand or not stand, up to the emptiness of the feeling that arises from thinking-mind contact does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why, Subhūti? Because, Subhūti, the intrinsic nature of the feeling that arises from eye contact does not stand or not stand, up to the intrinsic nature of the feeling that arises from thinking-mind contact does not stand or not stand. And why? Subhūti, it is because the feeling that arises from eye contact is empty of the feeling that arises from eye contact, up to the feeling that arises from thinking-mind contact is empty of the feeling that arises from thinking-mind contact.
18.22「須菩提，是如此的：眼觸所生受的空性不成立亦不不成立，乃至意觸所生受的空性不成立亦不不成立，同樣地，須菩提，這大乘也不成立亦不不成立。為什麼呢，須菩提？因為，須菩提，眼觸所生受的自性不成立亦不不成立，乃至意觸所生受的自性不成立亦不不成立。為什麼呢？須菩提，是因為眼觸所生受空於眼觸所生受，乃至意觸所生受空於意觸所生受。」
18.23“Subhūti, it is like this: a dream does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: an illusion, mirage, echo, apparition, or tathāgata’s magical creation does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a dream does not stand or not stand. And why? Because the intrinsic nature of a dream is empty of the intrinsic nature of a dream. [F.186.a] It is also because the intrinsic nature of an illusion, mirage, echo, apparition, and tathāgata’s magical creation does not stand or not stand. And why? Because the intrinsic nature of an illusion is empty of the intrinsic nature of an illusion, the intrinsic nature of a mirage is empty of the intrinsic nature of a mirage, the intrinsic nature of an echo is empty of the intrinsic nature of an echo, the intrinsic nature of an apparition is empty of the intrinsic nature of an apparition, and the intrinsic nature of a tathāgata’s magical creation is empty of the intrinsic nature of a tathāgata’s magical creation.
18.23「須菩提，如是夢不立亦不不立，如是須菩提，此大乘亦不立亦不不立。須菩提，如是幻、陽焰、回聲、光影、如來幻術不立亦不不立，如是須菩提，此大乘亦不立亦不不立。何以故？須菩提，夢之自性不立亦不不立。何以故？夢之自性空於夢之自性。亦復如是幻、陽焰、回聲、光影、如來幻術之自性不立亦不不立。何以故？幻之自性空於幻之自性，陽焰之自性空於陽焰之自性，回聲之自性空於回聲之自性，光影之自性空於光影之自性，如來幻術之自性空於如來幻術之自性。」
18.24“Subhūti, it is like this: the perfection of giving does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the perfection of giving does not stand or not stand, and the intrinsic nature of the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom does not stand or not stand. And why? Because the intrinsic nature of the perfection of giving is empty of the intrinsic nature of the perfection of giving, up to and because the intrinsic nature of the perfection of wisdom is empty of the intrinsic nature of the perfection of wisdom.
18.24「須菩提，如是：檀那波羅蜜多不成立亦不不成立，如是須菩提，此大乘亦不成立亦不不成立。須菩提，如是：尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多及般若波羅蜜多不成立亦不不成立，如是須菩提，此大乘亦不成立亦不不成立。何以故？須菩提，檀那波羅蜜多之自性不成立亦不不成立，尸羅波羅蜜多之自性、羼提波羅蜜多之自性、毘黎耶波羅蜜多之自性、禪那波羅蜜多之自性及般若波羅蜜多之自性不成立亦不不成立。何以故？檀那波羅蜜多之自性空於檀那波羅蜜多之自性，乃至般若波羅蜜多之自性空於般若波羅蜜多之自性。」
18.25“Subhūti, it is like this: inner emptiness does not stand or not stand, [F.186.b] and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: … up to the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of inner emptiness does not stand or not stand, up to the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature does not stand or not stand. And why? Because the intrinsic nature of inner emptiness is empty of the intrinsic nature of inner emptiness, up to and because the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature is empty of the intrinsic nature of the emptiness that is the nonexistence of an intrinsic nature.
18.25「須菩提，如是。內空不成不不成，如是，須菩提，此大乘亦不成不不成。須菩提，如是。乃至無自性空不成不不成，如是，須菩提，此大乘亦不成不不成。何以故？須菩提，內空之自性不成不不成，乃至無自性空之自性不成不不成。何以故？內空之自性於內空之自性為空，乃至無自性空之自性於無自性空之自性為空。
18.26“Subhūti, it is like this: the applications of mindfulness do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the applications of mindfulness does not stand or not stand. And why? Because the intrinsic nature of the applications of mindfulness is empty of the intrinsic nature of the applications of mindfulness.
18.26「須菩提，是如此：念處不成立也不不成立，同樣地，須菩提，這大乘也不成立也不不成立。為什麼呢？須菩提，因為念處的自性不成立也不不成立。為什麼呢？因為念處的自性空於念處的自性。」
18.27“Subhūti, it is like this: … up to the eightfold noble path does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the eightfold noble path does not stand or not stand. And why? It is because the path is empty of the path.
18.27「須菩提，如是。……乃至八正道不成不不成，如是，須菩提，此大乘亦不成不不成。何以故？須菩提，八正道的自性不成不不成。何以故？道空於道。」
18.28“Subhūti, it is like this: the ten powers of a tathāgata do not stand or not stand, up to the eighteen distinct attributes of a buddha [F.187.a] do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the ten powers of a tathāgata does not stand or not stand, up to the intrinsic nature of the eighteen distinct attributes of a buddha does not stand or not stand. And why? Because the ten powers of a tathāgata are empty of the ten powers of a tathāgata, up to the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha.
18.28「須菩提，是如此：如來十力不成立也不不成立，乃至佛的十八不共法不成立也不不成立，同樣地，須菩提，這大乘也不成立也不不成立。為什麼呢？因為，須菩提，如來十力的自性不成立也不不成立，乃至佛的十八不共法的自性不成立也不不成立。為什麼呢？因為如來十力空於如來十力，乃至佛的十八不共法空於佛的十八不共法。」
18.29“Subhūti, it is like this: the worthy one with outflows extinguished does not stand or not stand, the pratyekabuddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the worthy one does not stand or not stand, and the intrinsic nature of the pratyekabuddha does not stand or not stand. And why? Because the intrinsic nature of the worthy one is empty of the intrinsic nature of the worthy one, and the intrinsic nature of the pratyekabuddha is empty of the intrinsic nature of the pratyekabuddha.
18.29「須菩提，是如此：無漏阿羅漢不成立亦不不成立，辟支佛不成立亦不不成立，同樣地，須菩提，這大乘也不成立亦不不成立。何以故？因為，須菩提，阿羅漢的自性不成立亦不不成立，辟支佛的自性不成立亦不不成立。何以故？因為阿羅漢的自性空於阿羅漢的自性，辟支佛的自性空於辟支佛的自性。」
18.30“Subhūti, it is like this: a bodhisattva great being does not stand or not stand, the tathāgata, worthy one, perfectly complete buddha does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the bodhisattva does not stand or not stand, and the intrinsic nature of the Tathāgata does not stand or not stand. [F.187.b] And why? Because the intrinsic nature of the bodhisattva is empty of the intrinsic nature of the bodhisattva, and the intrinsic nature of the Tathāgata is empty of the intrinsic nature of the Tathāgata.
18.30「須菩提，就是這樣：菩薩摩訶薩不成立也不不成立，如來、阿羅漢、正等正覺者不成立也不不成立，同樣地，須菩提，這大乘也不成立也不不成立。為什麼呢？須菩提，因為菩薩的自性不成立也不不成立，如來的自性也不成立也不不成立。為什麼呢？因為菩薩的自性對於菩薩的自性是空的，如來的自性對於如來的自性是空的。
18.31“Subhūti, it is like this, the result of stream enterer does not stand or not stand, up to the state of a worthy one does not stand or not stand, a pratyekabuddha’s awakening does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the result of stream enterer does not stand or not stand, up to the intrinsic nature of the state of a worthy one does not stand or not stand, and the intrinsic nature of a pratyekabuddha’s awakening does not stand or not stand. And why? Because the intrinsic nature of the result of stream enterer is empty of the intrinsic nature of the result of stream enterer, up to the intrinsic nature of the state of a worthy one is empty of the intrinsic nature of the state of a worthy one, and the intrinsic nature of a pratyekabuddha’s awakening is empty of the intrinsic nature of a pratyekabuddha’s awakening.
18.31須菩提，是這樣的：須陀洹果不成就也不不成就，乃至阿羅漢位不成就也不不成就，辟支佛菩提不成就也不不成就，同樣地，須菩提，這個大乘也不成就也不不成就。為什麼呢？須菩提，因為須陀洹果的自性不成就也不不成就，乃至阿羅漢位的自性不成就也不不成就，辟支佛菩提的自性不成就也不不成就。為什麼呢？因為須陀洹果的自性空於須陀洹果的自性，乃至阿羅漢位的自性空於阿羅漢位的自性，辟支佛菩提的自性空於辟支佛菩提的自性。
18.32“Subhūti, it is like this: the knowledge of path aspects does not stand or not stand, and the knowledge of all aspects does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of the knowledge of path aspects does not stand or not stand, and the intrinsic nature of the knowledge of all aspects does not stand or not stand. And why? Because the intrinsic nature of the knowledge of path aspects is empty of the intrinsic nature of the knowledge of path aspects, and the intrinsic nature [F.188.a] of the knowledge of all aspects is empty of the intrinsic nature of the knowledge of all aspects.
18.32「須菩提，如是。道相智不住亦不不住，一切相智不住亦不不住，如是須菩提，此大乘亦不住亦不不住。何以故？須菩提，道相智自性不住亦不不住，一切相智自性不住亦不不住。何以故？道相智自性空道相智自性，一切相智自性空一切相智自性。」
18.33“Subhūti, it is like this: a name does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: a causal sign, a conventional term, a communication, and a designation do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of a name does not stand or not stand, and the intrinsic nature of a causal sign, the intrinsic nature of a conventional term, the intrinsic nature of a communication, and the intrinsic nature of a designation does not stand or not stand. And why? Because the intrinsic nature of a name is empty of the intrinsic nature of a name, the intrinsic nature of a causal sign is empty of the intrinsic nature of a causal sign, the intrinsic nature of a conventional term is empty of the intrinsic nature of a conventional term, the intrinsic nature of a communication is empty of the intrinsic nature of a communication, and the intrinsic nature of a designation is empty of the intrinsic nature of a designation.
18.33「須菩提，是如此：名稱不成立或不成立，同樣地，須菩提，這大乘也不成立或不成立。須菩提，是如此：相、世俗諦、傳達、和名稱不成立或不成立，同樣地，須菩提，這大乘也不成立或不成立。為什麼呢？須菩提，因為名稱的自性不成立或不成立，相的自性、世俗諦的自性、傳達的自性、和名稱的自性不成立或不成立。為什麼呢？因為名稱的自性空於名稱的自性，相的自性空於相的自性，世俗諦的自性空於世俗諦的自性，傳達的自性空於傳達的自性，和名稱的自性空於名稱的自性。」
18.34“Subhūti, it is like this: nonproduction does not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. Subhūti, it is like this: nonstopping, nondefilement, nonpurification, and not occasioning anything do not stand or not stand, and similarly, Subhūti, this Great Vehicle does not stand or not stand either. And why? Because, Subhūti, the intrinsic nature of nonproduction does not stand or not stand, and the intrinsic nature of nonstopping, nondefilement, nonpurification, and not occasioning anything [F.188.b] does not stand or not stand. And why? Because the intrinsic nature of nonproduction is empty of the intrinsic nature of nonproduction, the intrinsic nature of nonstopping … nondefilement … nonpurification … and the intrinsic nature of not occasioning anything is empty of the intrinsic nature of not occasioning anything.
18.34「須菩提，如是不生忍不成立亦不不成立，如是須菩提，此大乘亦不成立亦不不成立。須菩提，如是無滅、無染、無淨、不作事不成立亦不不成立，如是須菩提，此大乘亦不成立亦不不成立。何以故？須菩提，不生忍的自性不成立亦不不成立，無滅、無染、無淨、不作事的自性不成立亦不不成立。何以故？不生忍的自性空於不生忍的自性，無滅的自性……無染的自性……無淨的自性……，不作事的自性空於不作事的自性。」
18.35“Thus, Subhūti, that vehicle, standing by way of not standing and by way of not moving, will not stand anywhere.
18.35「須菩提，那個大乘，以不安住的方式安住，以不動搖的方式，將不會在任何地方安住。」
18.36“Subhūti, in regard to what you have asked—‘Who will go forth in the Great Vehicle?’—no one will go forth in that vehicle. And why? Because, Subhūti, that vehicle, one who goes forth, that by which one goes forth, and from where one goes forth—all those dharmas do not exist and are not apprehended; and given that all the dharmas do not exist and are not apprehended, what dharma will go forth by means of what dharma?
18.36「須菩提，關於你所提出的問題——『誰將在大乘中出發？』——沒有任何人將在那個乘中出發。為什麼呢？須菩提，那個乘、出發的人、出發所依的因素，以及出發的起點——所有這些法都不存在，也不被執著；既然所有的法都不存在，也不被執著，那麼什麼法將憑藉什麼法而出發呢？」
18.37“And why? Subhūti, it is because you cannot apprehend a self because a self is extremely pure, and you cannot apprehend a sentient being, a living being, a person, one who does, one who feels, one who knows, or one who sees because they are extremely pure; you cannot apprehend suchness and you cannot apprehend the very limit of reality because they are extremely pure, and you cannot apprehend the inconceivable element because it is extremely pure; you cannot apprehend the aggregates, constituents, or sense fields because they are extremely pure; you cannot apprehend the perfection of giving because it is extremely pure, and similarly you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom because they are extremely pure; you cannot apprehend [F.189.a] inner emptiness because it is extremely pure, up to you cannot apprehend the emptiness that is the nonexistence of an intrinsic nature because it is extremely pure; you cannot apprehend the thirty-seven dharmas on the side of awakening because they are extremely pure; and you cannot apprehend the ten powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha because they are extremely pure. Similarly, you cannot apprehend the stream enterer, once-returner, non-returner, worthy one, pratyekabuddha, bodhisattva, or tathāgata, worthy one, perfectly complete buddha because they are extremely pure; and similarly, you cannot apprehend the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, the knowledge of path aspects, or the knowledge of all aspects because they are extremely pure. You cannot apprehend nonproduction because it is extremely pure, and similarly, you cannot apprehend nonstopping, nondefilement, nonpurification, and not occasioning anything because they are extremely pure. You cannot apprehend a prior limit because it is extremely pure, and similarly you cannot apprehend a later limit or the present because they are extremely pure; similarly, you cannot apprehend coming, going, remaining, death, or birth because they are extremely pure, and similarly you cannot apprehend decrease and increase because they are extremely pure.
18.37「為什麼呢？須菩提，正是因為你不能執取自我，因為自我極其清淨；你不能執取眾生、有情、人、作者、受者、知者或見者，因為他們極其清淨；你不能執取如性，你不能執取法界的極限，因為它們極其清淨；你不能執取不可思議界，因為它極其清淨；你不能執取蘊、界或處，因為它們極其清淨；你不能執取檀那波羅蜜多，因為它極其清淨，同樣，你不能執取尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多或般若波羅蜜多，因為它們極其清淨；你不能執取內空，因為它極其清淨，直到你不能執取無自性空，因為它極其清淨；你不能執取三十七菩提分法，因為它們極其清淨；你不能執取十力、四無所畏、四無礙解和十八不共法，因為它們極其清淨。同樣地，你不能執取須陀洹、一來果、不還果、阿羅漢、辟支佛、菩薩或如來、應供者、正等正覺者，因為它們極其清淨；同樣地，你不能執取須陀洹果、一來果、不還果、阿羅漢位、辟支佛菩提、道相智或一切相智，因為它們極其清淨。你不能執取不生，因為它極其清淨，同樣地，你不能執取無滅、無染、無淨和不作事，因為它們極其清淨。你不能執取前際，因為它極其清淨，同樣地，你不能執取後際或中間，因為它們極其清淨；同樣地，你不能執取來、去、住、死或生，因為它們極其清淨，同樣地，你不能執取減和增，因為它們極其清淨。」
18.38“What do you not apprehend such that all is not apprehended?
18.38「你不執著什麼，而使得一切都不被執著呢？」
“It is because of not apprehending the dharma-constituent that all dharmas are not apprehended. And why? Subhūti, because of not apprehending the dharma-constituent, the dharma-constituent is not apprehended; because of not apprehending nonproduction … nonstopping … [F.189.b] nondefilement … nonpurification … and not occasioning anything, not occasioning anything is not apprehended; because of not apprehending suchness, suchness is not apprehended; because of not apprehending the very limit of reality, the very limit of reality is not apprehended; because of not apprehending the perfection of giving, the perfection of giving is not apprehended, and because of not apprehending the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom, the perfection of wisdom is not apprehended; because of not apprehending inner emptiness, inner emptiness is not apprehended, up to because of not apprehending the emptiness that is the nonexistence of an intrinsic nature, the emptiness that is the nonexistence of an intrinsic nature is not apprehended; and because of not apprehending the applications of mindfulness, the applications of mindfulness are not apprehended. Similarly, because of not apprehending the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path, the path is not apprehended; and similarly, because of not apprehending the ten powers … the four fearlessnesses … the four detailed and thorough knowledges … and the eighteen distinct attributes of a buddha, the eighteen distinct attributes of a buddha are not apprehended. Because of not apprehending a stream enterer, a stream enterer is not apprehended; because of not apprehending a once-returner … a non-returner … and a worthy one, a worthy one is not apprehended; because of not apprehending a pratyekabuddha, a pratyekabuddha is not apprehended, up to because of not apprehending a tathāgata, a tathāgata is not apprehended; and because of not apprehending the result of stream enterer … the result of once-returner … the result of non-returner … [F.190.a] the state of a worthy one … a pratyekabuddha’s awakening … and the state of a buddha, the state of a buddha is not apprehended. Similarly, because of not apprehending a level, the Pramuditā level is not apprehended; and because of not apprehending a level, because it is extremely pure, the Vimalā, Prabhākarī, Arciṣmatī, Sudurjayā, Abhimukhī, Dūraṃgamā, Acalā, Sādhumatī, and Dharmameghā levels are not apprehended. And also, because of not apprehending a level, ten levels are not apprehended. What are the ten? They are the first Śuklavipaśyanā level, the Gotra level, the Aṣṭamaka level, the Darśana level, the Tanū level, the Vītarāga level, the Kṛtāvin level, the Pratyekabuddha level, the Bodhisattva level, and the Buddha level.
「須菩提，以不執著法界故，一切法皆不被執著。何以故？須菩提，以不執著法界故，法界不被執著；以不執著無生故……無滅故……無染故……無淨故……及不作事故，不作事不被執著；以不執著如性故，如性不被執著；以不執著實際故，實際不被執著；以不執著檀那波羅蜜多故，檀那波羅蜜多不被執著，以不執著尸羅波羅蜜多……羼提波羅蜜多……毘黎耶波羅蜜多……禪那波羅蜜多……及般若波羅蜜多故，般若波羅蜜多不被執著；以不執著內空故，內空不被執著，乃至以不執著無自性空故，無自性空不被執著；以不執著念處故，念處不被執著。如是，以不執著正勤……神足……根……力……覺支……及道故，道不被執著；如是，以不執著十力……四無所畏……四無礙解……及十八不共法故，十八不共法不被執著。以不執著須陀洹故，須陀洹不被執著；以不執著一來果……不還果……及阿羅漢故，阿羅漢不被執著；以不執著辟支佛故，辟支佛不被執著，乃至以不執著如來故，如來不被執著；以不執著須陀洹果……斯陀含果……阿那含果……阿羅漢位……辟支佛菩提……及佛位故，佛位不被執著。如是，以不執著地故，歡喜地不被執著；以不執著地故，以其極淨故，離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地及法雲地不被執著。亦以不執著地故，十地不被執著。何等為十？謂初清淨見地、種姓地、八忍地、見地、薄地、離欲地、已辦地、辟支佛地、菩薩地及佛地。」
18.39“Because of inner emptiness the first level is not apprehended, up to because of the emptiness that is the nonexistence of an intrinsic nature, the first level is not apprehended; because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, up to the tenth level is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, bringing beings to maturity is not apprehended. Because it is extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, purification of a buddhafield is not apprehended. Because they are extremely pure, because of inner emptiness, up to because of the emptiness that is the nonexistence of an intrinsic nature, the five eyes are not apprehended.
18.39「因為內空，初地不被執著，乃至因為無自性空，初地不被執著；因為極淨，因為內空，乃至因為無自性空，乃至第十地不被執著。因為極淨，因為內空，乃至因為無自性空，成熟有情不被執著。因為極淨，因為內空，乃至因為無自性空，淨佛土不被執著。因為極淨，因為內空，乃至因為無自性空，五眼不被執著。」
18.40“Subhūti, bodhisattva great beings practicing the perfection of wisdom like that will go forth in the Great Vehicle to the knowledge of all aspects by way of not apprehending all dharmas.” [F.190.b]
18.40「須菩提，菩薩摩訶薩如是修學般若波羅蜜多，以不執著一切法，趣向大乘，成就一切相智。」
18.41This was the eighteenth chapter, “The Exposition of Going Forth in the Great Vehicle,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
18.41（結尾）