Chapter 19: Surpassing
第十九品 超越
19.1Then venerable Subhūti said to the Lord, “Lord, you say this—‘Great Vehicle’—again and again. It surpasses the world with its gods, humans, and asuras and goes forth. Is that why it is called a Great Vehicle ?
19.1那時尊者須菩提對世尊說：「世尊，您一再說『大乘』。它超越了世間天人阿修羅而前進。是因為這個原因，所以叫做大乘嗎？」
19.2“Lord, that vehicle is equal to space. To illustrate, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure. Such, Lord, is the Great Vehicle of bodhisattva great beings. Lord, you cannot apprehend the Great Vehicle coming, going, or remaining, you cannot apprehend a prior limit, cannot apprehend a later limit, and cannot apprehend a middle either.
19.2「世尊，那個乘等同於虛空。比如，世尊，就如同虛空容納無邊、無數、無量的眾生，大乘也是這樣，世尊，容納無邊、無數、無量的眾生。世尊，這就是菩薩摩訶薩的大乘。世尊，你不能執著大乘的來，不能執著它的去，也不能執著它的住，你不能執著前際，不能執著後際，也不能執著中間。」
19.3“To illustrate, Lord, just as you cannot apprehend space coming, cannot apprehend it going, and cannot apprehend it remaining, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
19.3「世尊，譬如虛空無來、無去、無住，如是，世尊，大乘亦無來、無去、無住。」
19.4“To illustrate, Lord, just as, because of the equality of the three time periods, you cannot apprehend space’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle, similarly, Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This, Lord—that is, the Great Vehicle—is a vehicle equally of the three time periods. [F.191.a] That is why ‘Great Vehicle’ is said again and again.”
19.4「世尊，譬如因為三時平等，你無法執著虛空的前際，無法執著它的後際，也無法執著它的中間。同樣地，世尊，你無法執著大乘的前際，無法執著它的後際，也無法執著它的中間。世尊，這就是大乘——它是三時平等的乘。因此說大乘一次再一次。」
19.5“Exactly so, Subhūti, exactly so!” the Lord replied. “The bodhisattva great beings’ Great Vehicle is this, namely, the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. That is called the bodhisattva great beings’ Great Vehicle .
19.5「如是，須菩提，如是！菩薩摩訶薩的大乘就是這樣，即六波羅蜜——佈施波羅蜜多、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。這就叫菩薩摩訶薩的大乘。」
19.6“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: all the dhāraṇī gateways, all the meditative stabilization gateways from the śūraṅgama meditative stabilization up to the ākāśāsaṃgavimuktinirupalepa meditative stabilization. That is called the bodhisattva great beings’ Great Vehicle .
19.6「而且，須菩提，菩薩摩訶薩的大乘就是這樣：所有的陀羅尼門，以及從首楞嚴三昧到虛空無著解脫無垢著三昧的所有定門。這就叫做菩薩摩訶薩的大乘。」
19.7“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. That is called the bodhisattva great beings’ Great Vehicle .
19.7「而且，須菩提，菩薩摩訶薩的大乘就是這樣：內空，直到無自性空。這就叫做菩薩摩訶薩的大乘。」
19.8“Furthermore, Subhūti, the bodhisattva great beings’ Great Vehicle is this: 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, as well as the ten powers of a tathāgata, the four fearlessnesses, the four detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. That is called the bodhisattva great beings’ Great Vehicle .
19.8「而且，須菩提，菩薩摩訶薩的大乘就是這樣：四念處、四正勤、四神足、五根、五力、七覺支、八正道，以及如來十力、四無所畏、四無礙解，直到十八不共法。這就叫做菩薩摩訶薩的大乘。」
19.9“Furthermore, Subhūti, where you have said, ‘This Great Vehicle [F.191.b] surpasses the world with its gods, humans, and asuras and goes forth,’ what is ‘the world with its gods, humans, and asuras,’ namely, the desire realm, form realm, and formless realm?
19.9「而且，須菩提，你所說的『這大乘超越有天人阿修羅的世間而前進』，什麼是『有天人阿修羅的世間』，就是欲界、色界和無色界？」
19.10“Here, Subhūti, if the desire realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the desire realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.10「須菩提，若欲界是真實的、不顛倒的、未改變的、無錯誤的、如性的、真實的、真正的、事物的本然、常的、堅固的、恆的、具有不變性的，且不是無的話，那麼這大乘就不會超越世間天人阿修羅而前進。須菩提，正因為欲界完全是造作的、創造的、施設的、無常的、不堅固的、非恆的、具有變化性的、非有的，且是無的，所以這大乘才會超越世間天人阿修羅而前進。」
19.11“Subhūti, if the form realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by being unchangeable, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the form realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle [F.192.a] surpasses the world with its gods, humans, and asuras and goes forth.
19.11「須菩提，若色界是真實、無誤、不變、無顛倒、如性、實有、真實、如是、常住、堅固、永恆、具備不變的性質、非無的話，此大乘就不會超越世間天人阿修羅而前進。須菩提，正因為色界全都是造作、創造、施設、無常、不堅固、非恆、具備變化的性質、非有、無的，所以此大乘才超越世間天人阿修羅而前進。」
19.12“Subhūti, if the formless realm were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the formless realm is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.12「須菩提，如果無色界是真實的、不錯誤的、不改變的、非顛倒的、如性的、真實的、確實的、事物的本質、常的、堅固的、恆的、具有不變的特性、並且不是無的話，那麼這大乘就不會超越世間天人阿修羅而前進。須菩提，正因為無色界完全是造作、是創造、是施設、是無常的、是不堅固的、是非恆的、是具有變化的特性、是非有的、是無的，所以這大乘才能超越世間天人阿修羅而前進。」
19.13“Subhūti, if form were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because form is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.13「須菩提，若色是真實、無顛倒、不改變、非顛倒、如性、真實、真正、如實、常、堅固、恆常、不變化、非無的話，大乘就不會超越世間天人阿修羅而前進。須菩提，正是因為色全部是造作、創造、施設、無常、不堅固、非恆常、變化、非有、無的，所以這個大乘超越世間天人阿修羅而前進。」
19.14“Similarly, Subhūti, if feeling, perception, volitional factors, [F.192.b] and consciousness were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … consciousness is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.14「須菩提，同樣地，如果受、想、行、識是真實的、不錯誤的、不改變的、不顛倒的、如性、真實的、真正的、事物本來就如此的、常的、堅固的、恆的、具有不變性的、並且不是無的話，那麼這個大乘就不會超越世間天人阿修羅而前進。須菩提，正是因為受、想、行、識全都是造作、創造、施設，是無常的、不堅固的、非恆的、具有變化性的、不真實存在的、是無的，所以這個大乘超越世間天人阿修羅而前進。」
19.15“Subhūti, connect this in the same way with if the eyes, ears, nose, tongue, body, and thinking mind; a form , a sound, a smell, a taste, a feeling, and a dharma; the eye consciousness, and ear, nose, tongue, body, and thinking-mind consciousness; eye contact, and ear, nose, tongue, body, and thinking-mind contact; and the feeling that arises from eye contact, and the feeling that arises from ear, nose, tongue, body, and thinking-mind contact were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing, and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the feeling that arises from thinking-mind contact [F.193.a] is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.15「須菩提，用同樣的方式來連接：如果眼、耳、鼻、舌、身、意；色、聲、香、味、受、法；眼識及耳、鼻、舌、身、意識；眼觸及耳、鼻、舌、身、意觸；以及眼觸所生受及耳、鼻、舌、身、意觸所生受是真實的、不錯誤的、不改變的、不顛倒的、如性、真實、真正的、事物本身就是如此的、常、堅固、恆、以不變化為特徵、非無的話，那麼這個大乘就不會超越世間天人阿修羅而出現。須菩提，正因為意觸所生受是造作、創造、施設、無常、不堅固、非恆、以變化為特徵、非有、無的，所以這個大乘才超越世間天人阿修羅而出現。」
19.16“Subhūti, if the earth, water, fire, wind, space, and consciousness elements, as well as ignorance, volitional factors, consciousness, name and form, six sense fields, contact, feeling, craving, appropriation, existence, birth , and old age and death were to be factual, unmistaken, unaltered, not an error, suchness, the real, true, as things are, permanent, stable, eternal, qualified by not changing , and not nonexistent—this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … old age and death is all a construction, a creation, a narrative, impermanent, unstable, not eternal, qualified by change, not existent, and nonexistent that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.16「須菩提，若地、水、火、風、虛空及識界，以及無明、行、識、名色、六處、觸、受、愛、取、有、生、老死若是真實、不誤、不變、非顛倒、如性、真實、真諦、如其所是、常、堅固、恆常、以不變為特質、非無——則此大乘不能超越世間天人阿修羅而出現。須菩提，正因為地、水、火、風、虛空及識界，以及無明、行、識、名色、六處、觸、受、愛、取、有、生、老死都是造作、創造、施設、無常、不堅固、非恆、以變化為特質、非有、無——此大乘才能超越世間天人阿修羅而出現。」
19.17“Subhūti, if suchness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because suchness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras [F.193.b] and goes forth.
19.17「須菩提，若如性是有、非無，大乘則不超越世間天人阿修羅而出現。須菩提，正因為如性是無、非有，大乘才超越世間天人阿修羅而出現。」
19.18“Subhūti, if unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.18「須菩提，如果不誑如性、不變如性、法性、法界、法住、法決定、實際和不可思議界是有的、不是無的，大乘就不能超越具有天、人、阿修羅的世間而出現。須菩提，正是因為不誑如性、不變如性、法性、法界、法住、法決定、實際和不可思議界是無的、不是有的，大乘才能超越具有天、人、阿修羅的世間而出現。」
19.19“Subhūti, if the perfection of giving were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the perfection of giving is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.19「須菩提，若檀那波羅蜜多是有、非無，此大乘不超越世間天人阿修羅而出現。須菩提，以檀那波羅蜜多非有、是無，故此大乘超越世間天人阿修羅而出現。」
19.20“Similarly, Subhūti, if the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the perfection of wisdom is nonexistent, [F.194.a] not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.20「同樣地，須菩提，如果尸羅波羅蜜多、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是存在的、而不是無的，那麼這大乘就不會超越世間天人阿修羅而前進。須菩提，正因為……般若波羅蜜多是無的、而不是存在的，所以這大乘才會超越世間天人阿修羅而前進。」
19.21“Subhūti, if inner emptiness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because inner emptiness is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.21「須菩提，若內空是有，非無，則此大乘不超越世間天人阿修羅而流轉。須菩提，以內空是無，非有，故此大乘超越世間天人阿修羅而流轉。
19.22“Similarly, Subhūti, if … up to the emptiness that is the nonexistence of an intrinsic nature were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.22「須菩提，如果……乃至無自性空是有，不是無，那麼大乘就不會超越世間天人阿修羅而出現。須菩提，正是因為……乃至無自性空是無，不是有，所以大乘才會超越世間天人阿修羅而出現。」
19.23“Subhūti, if the four applications of mindfulness were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the four applications of mindfulness are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.23「須菩提，如果四念處是有的，不是無的，那麼這大乘就不會超越世間天人阿修羅而出現。須菩提，正因為四念處是無的，不是有的，所以這大乘才會超越世間天人阿修羅而出現。」
19.24“Subhūti, if the four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path were to be existent, not nonexistent, this Great Vehicle would not surpass [F.194.b] the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the path is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.24「須菩提，若四正勤、四神足、五根、五力、七覺支、八正道是有非無，此大乘不超過世間天人阿修羅而行。須菩提，以此四正勤、四神足、五根、五力、七覺支、八正道是無非有，此大乘超過世間天人阿修羅而行。」
19.25“Subhūti, if the immeasurables, concentrations, and formless absorptions were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the immeasurables, concentrations, and formless absorptions are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.25「須菩提，若無量心、禪定、無色定是有，非無，此大乘則不能超越世間天人阿修羅而進行。須菩提，以無量心、禪定、無色定是無，非有，故此大乘超越世間天人阿修羅而進行。」
19.26“Subhūti, if the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the eighteen distinct attributes of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.26「須菩提，若十力、四無所畏、四無礙解、十八不共法是有非無，此大乘不能超過世間天人阿修羅而出。須菩提，以十八不共法是無非有，此大乘超過世間天人阿修羅而出。」
19.27“Subhūti, if the dharmas of the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Gotra level are nonexistent, not existent, that this Great Vehicle surpasses the world [F.195.a] with its gods, humans, and asuras and goes forth.
19.27「須菩提，若種性地的法是有，不是無，大乘就不會超越世間天人阿修羅而前進。須菩提，正是因為種性地的法是無，不是有，大乘才超越世間天人阿修羅而前進。」
19.28“Subhūti, if the dharmas of the Aṣṭamaka level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the dharmas of the Aṣṭamaka level are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.28「須菩提，若八根位之法為有非無，則此大乘不能超越世間天人阿修羅而進行。須菩提，以八根位之法為無非有，故此大乘超越世間天人阿修羅而進行。」
19.29“Similarly, if the dharmas of a stream enterer, the dharmas of a once-returner, the dharmas of a non-returner, the dharmas of a worthy one, the dharmas of a pratyekabuddha, the dharmas of a bodhisattva, and, Subhūti, if the dharmas of a buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the dharmas of a buddha are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.29「須菩提，同樣地，如果須陀洹的法、一來果的法、不還果的法、阿羅漢的法、辟支佛的法、菩薩的法，以及須菩提，佛的法是存在的、不是不存在的，那麼這大乘就不會超越具有天、人、阿修羅的世間而前進。須菩提，正是因為……佛的法是不存在的、不是存在的，所以這大乘超越具有天、人、阿修羅的世間而前進。」
19.30“Subhūti, if the Gotra level were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the Gotra level is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.30「須菩提，若種性地是有，非無，此大乘不能超越世間天人阿修羅而去。須菩提，以種性地無，非有，是故此大乘超越世間天人阿修羅而去。」
19.31“Similarly, if the Aṣṭamaka level, the stream enterer, the once-returner, the non-returner, the worthy one, the pratyekabuddha, [F.195.b] the bodhisattva, and, Subhūti, the buddha were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because … the buddha is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.31「須菩提，若八忍、須陀洹、一來果、不還果、阿羅漢、辟支佛、菩薩，以及須菩提，若佛為存在、非無，則此大乘不能超越世間天人阿修羅而前進。須菩提，正是因為……佛為無、非存在，所以此大乘才能超越世間天人阿修羅而前進。」
19.32“Subhūti, if the world with its gods, humans, and asuras were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the world with its gods, humans, and asuras is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.32「須菩提，若世間天人阿修羅是有，非是無，則此大乘不超越世間天人阿修羅而去。須菩提，以世間天人阿修羅是無，非是有，是故此大乘超越世間天人阿修羅而去。」
19.33“Subhūti, if the bodhisattva great beings’ productions of the thought of awakening, starting from the first production of the thought, up to the site of awakening were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ productions of the thought, starting from the first production of the thought, up to the site of awakening are nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.33「須菩提，若菩薩摩訶薩從初發心乃至菩提座所有發心，若是有，非無，則大乘不能超越世間天人阿修羅而出現。須菩提，以菩薩摩訶薩從初發心乃至菩提座所有發心是無，非有，故大乘超越世間天人阿修羅而出現。」
19.34“Subhūti, if the bodhisattva great beings’ vajra-like knowledge [F.196.a] were to be existent, not nonexistent, this Great Vehicle would not surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that this Great Vehicle surpasses the world with its gods, humans, and asuras and goes forth.
19.34須菩提，如果菩薩摩訶薩的金剛心若是有、非無，此大乘則不能超越世間天人阿修羅而出現。須菩提，正因為菩薩摩訶薩的金剛心是無、非有，所以此大乘超越世間天人阿修羅而出現。
19.35“Subhūti, if the bodhisattva great beings’ vajra-like knowledge were to be existent, not nonexistent, bodhisattva great beings in this Great Vehicle would not, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth. Subhūti, it is because the bodhisattva great beings’ vajra-like knowledge is nonexistent, not existent, that bodhisattva great beings, having realized that all residual impressions, connections, and afflictions are nonexistent, gain the knowledge of a knower of all aspects furnished with the best of all aspects and surpass the world with its gods, humans, and asuras and go forth.
19.35「須菩提，若菩薩摩訶薩的金剛心是存在的而非不存在的，菩薩摩訶薩在此大乘中就不能通過認識到所有習氣、相應和煩惱都是不存在的，而獲得具足一切智智的一切智者的智慧，並超越世間天人阿修羅而前進。須菩提，正因為菩薩摩訶薩的金剛心是不存在的而非存在的，菩薩摩訶薩通過認識到所有習氣、相應和煩惱都是不存在的，才能獲得具足一切智智的一切智者的智慧，並超越世間天人阿修羅而前進。」
19.36“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great individual were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory would not surpass the world with its gods, humans, and asuras, and would not beautify it, [F.196.b] illuminate it, light it up, and irradiate it. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s thirty-two major marks of a great person are nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light, beautiful skin color, splendor, and glory surpass the world with its gods, humans, and asuras, and beautify it, illuminate it, light it up, and irradiate it.
19.36「須菩提，若如來、阿羅漢、正等正覺者的三十二相是有的，不是無的，那麼如來、阿羅漢、正等正覺者的光明、妙色身、威光和光輝就不能超越世間天人阿修羅，也不能莊嚴它、照明它、照耀它和普遍照亮它。須菩提，正因為如來、阿羅漢、正等正覺者的三十二相是無的，不是有的，所以如來、阿羅漢、正等正覺者的光明、妙色身、威光和光輝能夠超越世間天人阿修羅，並且莊嚴它、照明它、照耀它和普遍照亮它。」
19.37“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s light were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s light would not illuminate and pervade as many world systems as there are sand particles in the Gaṅgā River. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s light is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s light illuminates and pervades as many world systems as there are sand particles in the Gaṅgā River.
19.37「須菩提，如果如來、阿羅漢、正等正覺者的光明是有的，不是無的，那麼如來、阿羅漢、正等正覺者的光明就不能照耀並遍滿恆河沙數那樣多的世界。須菩提，正是因為如來、阿羅漢、正等正覺者的光明是無的，不是有的，所以如來、阿羅漢、正等正覺者的光明能照耀並遍滿恆河沙數那樣多的世界。」
19.38“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha’s speech would not be heard in infinite, countless world systems in the ten directions. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s voice with sixty special qualities is nonexistent, not existent, that a tathāgata, worthy one, perfectly complete buddha’s speech is heard [F.197.a] in infinite, countless world systems in the ten directions.
19.38「須菩提，如果如來、阿羅漢、正等正覺者的六十音聲是有的，不是無的，那麼如來、阿羅漢、正等正覺者的言語就不會被無邊、無數的十方世界所聽聞。須菩提，正是因為如來、阿羅漢、正等正覺者的六十音聲是無的，不是有的，所以如來、阿羅漢、正等正覺者的言語得以被無邊、無數的十方世界所聽聞。」
19.39“Subhūti, if a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma were to be existent, not nonexistent, a tathāgata, worthy one, perfectly complete buddha could not turn the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world. Subhūti, it is because a tathāgata, worthy one, perfectly complete buddha’s wheel of the Dharma is nonexistent, not existent, that a tathāgata, worthy one, perfect complete buddha turns the wheel of the Dharma that no followers of a secluded religious life, brahmins, gods, Māras, or Brahmās can in truth turn in the world.
19.39「須菩提，如果如來、阿羅漢、正等正覺者的法輪是存在的、不是不存在的，那麼如來、阿羅漢、正等正覺者就不能轉動法輪，使得沙門、婆羅門、天、魔、梵天在世間中無法真實地轉動。須菩提，正因為如來、阿羅漢、正等正覺者的法輪是不存在的、不是存在的，所以如來、阿羅漢、正等正覺者才能轉動法輪，使得沙門、婆羅門、天、魔、梵天在世間中無法真實地轉動。」
19.40“Subhūti, if beings were to be existent, not nonexistent, those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma would not enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, it is because beings are nonexistent, not existent, that those beings for whose sake a tathāgata, worthy one, perfectly complete buddha turns the wheel of the Dharma enter, have entered, and will enter complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. [B15]
19.40「須菩提，如果眾生是存在的，而不是無的話，如來、阿羅漢、正等正覺者為了那些眾生而轉法輪，那些眾生就不會進入無餘涅槃的涅槃界。須菩提，正是因為眾生是無的，而不是存在的，所以如來、阿羅漢、正等正覺者為了那些眾生而轉法輪，那些眾生進入、已經進入，以及將進入無餘涅槃的涅槃界。」
19.41“Subhūti, you said, ‘The Great Vehicle is equal to space.’ It is exactly so, Subhūti, it is exactly so! [F.197.b] Subhūti, that vehicle is equal to space. To illustrate, an eastern direction of space does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known, and similarly, Subhūti, an eastern direction of the Great Vehicle also does not make itself known, nor does a southern, western, or northern, below or above, or intermediate direction make itself known. Therefore, it is said ‘that vehicle is equal to space.’
19.41「須菩提，你說『大乘等同虛空』。正是如此，須菩提，正是如此！須菩提，那個乘確實等同虛空。比如說，虛空的東方不顯現自身，南方、西方、北方、下方、上方以及四維方向也都不顯現自身。同樣地，須菩提，大乘的東方也不顯現自身，南方、西方、北方、下方、上方以及四維方向也都不顯現自身。因此說『那個乘等同虛空』。」
19.42“To illustrate, Subhūti, space is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Similarly, Subhūti, the Great Vehicle also is not tall, is not short, is not square, is not spherical, is not even, and is not uneven. Therefore, it is said ‘that vehicle is equal to space.’
19.42「舉例來說，須菩提，虛空不高不矮，不方不圓，不平不凹。同樣地，須菩提，大乘也不高不矮，不方不圓，不平不凹。因此，才說『那個乘等同於虛空』。」
19.43“To illustrate further, Subhūti, space is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Similarly, Subhūti, the Great Vehicle also is not blue, is not yellow, is not red, is not white, is not reddish brown, is not crystalline, and is not silver colored. Therefore, it is said ‘that vehicle is equal to space.’
19.43「再者，須菩提，虛空不是藍色，不是黃色，不是紅色，不是白色，不是赤褐色，不是透明色，也不是銀色。同樣地，須菩提，大乘也不是藍色，不是黃色，不是紅色，不是白色，不是赤褐色，不是透明色，也不是銀色。因此說『那乘等同虛空』。」
19.44“To illustrate further, Subhūti, space is not past, is not future, and is not present. Similarly, Subhūti, the Great Vehicle also is not past, is not future, and is not present. Therefore, it is said ‘that vehicle is equal to space.’
19.44「須菩提，進一步說，虛空不是過去，不是未來，也不是中間。同樣地，須菩提，大乘也不是過去，不是未來，也不是中間。因此說『那個乘等同於虛空』。」
19.45“To illustrate further, Subhūti, space does not decrease, does not increase, and is not reduced. Similarly, Subhūti, the Great Vehicle also does not decrease, does not increase, and is not reduced. Therefore [F.198.a] it is said ‘that vehicle is equal to space.’
19.45「復次，須菩提，虛空不減、不增、不損。如是，須菩提，大乘亦不減、不增、不損。是故說彼乘等虛空。」
19.46“To illustrate further, Subhūti, space has no defilement and has no purification. Similarly, Subhūti, the Great Vehicle also has no defilement and has no purification. Therefore, it is said ‘that vehicle is equal to space.’
19.46「再者，須菩提，虛空無染污，無清淨。同樣地，須菩提，大乘也無染污，無清淨。因此說『彼乘等於虛空』。」
19.47“To illustrate further, Subhūti, space is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Similarly, Subhūti, the Great Vehicle also is not produced, does not stop, is not lasting, is not nonlasting, and does not last and then change into something else. Therefore, it is said ‘that vehicle is equal to space.’
19.47「須菩提，再以虛空來比喻。虛空沒有生起，沒有止滅，不是恆常，不是非恆常，也不會恆常存在後來變化成其他東西。同樣地，須菩提，大乘也沒有生起，沒有止滅，不是恆常，不是非恆常，也不會恆常存在後來變化成其他東西。所以說『那個乘等同虛空』。」
19.48“To illustrate further, Subhūti, space is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Similarly, Subhūti, the Great Vehicle also is not wholesome, is not unwholesome, is not an object of moral inquiry, and is not not an object of moral inquiry. Therefore, it is said ‘that vehicle is equal to space.’
19.48「又須菩提，譬如虛空非善，非不善，非道，非非道。如是須菩提，大乘亦非善，非不善，非道，非非道。是故說彼乘等於虛空。」
19.49“To illustrate further, Subhūti, space is not seen, not heard, not remembered, and not discerned. Similarly, Subhūti, the Great Vehicle also is not seen, not heard, not remembered, and not discerned. Therefore, it is said ‘that vehicle is equal to space.’
19.49「進一步譬喻而言，須菩提，虛空不可見，不可聞，不可憶念，不可分辨。同樣地，須菩提，大乘也不可見，不可聞，不可憶念，不可分辨。因此，說『那個乘等同於虛空』。」
19.50“To illustrate further, Subhūti, space is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Similarly, Subhūti, the Great Vehicle also is not something that should be understood, is not something that should not be understood, is not something that should be thoroughly understood, is not something that should be abandoned, is not something that should be actualized, and is not something that should be cultivated. Therefore, [F.198.b] it is said ‘that vehicle is equal to space.’
19.50「再者，須菩提，虛空不是應當理解的，不是不應當理解的，不是應當徹底理解的，不是應當捨棄的，不是應當成就的，也不是應當修習的。同樣地，須菩提，大乘也不是應當理解的，不是不應當理解的，不是應當徹底理解的，不是應當捨棄的，不是應當成就的，也不是應當修習的。因此說『那個乘等同於虛空』。」
19.51“To illustrate further, Subhūti, space is not a maturation and is not subject to maturation. Similarly, Subhūti, the Great Vehicle also is not a maturation and is not subject to maturation. Therefore, it is said ‘that vehicle is equal to space.’
19.51「再者，須菩提，虛空非成熟，亦非成熟之所。同樣地，須菩提，大乘亦非成熟，亦非成熟之所。因此說『那個乘等同虛空』。」
19.52“To illustrate further, Subhūti, space is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Similarly, Subhūti, the Great Vehicle also is not included in the desire realm, is not included in the form realm, and is not included in the formless realm. Therefore, it is said ‘that vehicle is equal to space.’
19.52「進一步說明，須菩提，虛空不被包含在欲界中，不被包含在色界中，也不被包含在無色界中。同樣地，須菩提，大乘也不被包含在欲界中，不被包含在色界中，也不被包含在無色界中。因此，說『那個乘等同於虛空』。」
19.53“To illustrate further, Subhūti, space is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Similarly, Subhūti, the Great Vehicle also is not greedy and is not free from greed, is not hateful and is not free from hate, and is not confused and is not free from confusion. Therefore, it is said ‘that vehicle is equal to space.’
19.53「進一步來說，須菩提，虛空既不貪著，也不離貪，既不瞋恨，也不離瞋，既不癡迷，也不離癡。同樣地，須菩提，大乘也既不貪著，也不離貪，既不瞋恨，也不離瞋，既不癡迷，也不離癡。因此說『那個乘等同於虛空』。」
19.54“To illustrate further, Subhūti, there is no first production of the thought of awakening in space, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. Similarly, Subhūti, there is no first production of the thought in the Great Vehicle, and there is no second, no third, no fourth, no fifth, no sixth, no seventh, no eighth, no ninth, and no tenth production of the thought. [F.199.a] Therefore, it is said ‘that vehicle is equal to space.’
19.54「再者，須菩提，虛空中沒有初發菩提心，沒有第二、第三、第四、第五、第六、第七、第八、第九和第十發心。同樣地，須菩提，大乘中也沒有初發菩提心，沒有第二、第三、第四、第五、第六、第七、第八、第九和第十發心。因此說『那個乘等同於虛空』。」
19.55“To illustrate further, Subhūti, there is no Śuklavipaśyanā level in space, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Similarly, Subhūti, there is no Śuklavipaśyanā level in the Great Vehicle, and there is no Gotra level, no Aṣṭamaka level, no Darśana level, no Tanū level, no Vītarāga level, and no Kṛtāvin level. Therefore, it is said ‘that vehicle is equal to space.’
19.55「再者，須菩提，虛空中沒有清淨見地，沒有種性地、沒有八忍地、沒有見地、沒有薄地、沒有離欲地，也沒有已辦地。同樣地，須菩提，大乘中沒有清淨見地，沒有種性地、沒有八忍地、沒有見地、沒有薄地、沒有離欲地，也沒有已辦地。因此說，那個乘等同虛空。」
19.56“To illustrate further, Subhūti, there is no result of stream enterer in space, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Similarly, Subhūti, there is no result of stream enterer in the Great Vehicle, and there is no result of once-returner, no result of non-returner, no state of a worthy one, and no pratyekabuddha’s awakening. Therefore, it is said ‘that vehicle is equal to space.’
19.56「須菩提，譬如虛空中無須陀洹果，無斯陀含果、無阿那含果、無阿羅漢位、無辟支佛菩提。如是須菩提，大乘中亦無須陀洹果，無斯陀含果、無阿那含果、無阿羅漢位、無辟支佛菩提。是故說彼乘與虛空等。」
19.57“To illustrate further, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in space. Similarly, Subhūti, there is no Śrāvaka level, no Pratyekabuddha level, and no Bodhisattva level in space, and neither is there a perfectly complete Buddha level in the Great Vehicle. Therefore, it is said ‘that vehicle is equal to space.’
19.57「再者，須菩提，虛空中沒有聲聞地，沒有辟支佛地，沒有菩薩地，也沒有正等正覺者的佛地。同樣地，須菩提，大乘中沒有聲聞地，沒有辟支佛地，沒有菩薩地，也沒有正等正覺者的佛地。因此，說『那個乘等同虛空』。」
19.58“To illustrate further, Subhūti, space does not have form , is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Similarly, Subhūti, the Great Vehicle [F.199.b] also does not have form , is not formless, does not show itself, does not not show itself, is not obstructed, is not not obstructed, is not united, and is not separated. Therefore, it is said ‘that vehicle is equal to space.’
19.58「須菩提，進一步來說，虛空沒有色，不是無色，不顯現自身，不是不顯現自身，不被阻礙，不是不被阻礙，不是統一的，不是分散的。同樣地，須菩提，大乘也沒有色，不是無色，不顯現自身，不是不顯現自身，不被阻礙，不是不被阻礙，不是統一的，不是分散的。因此說『該乘等同於虛空』。」
19.59“To illustrate further, Subhūti, space is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Similarly, Subhūti, the Great Vehicle also is not permanent, is not impermanent, is not pleasure, is not suffering, does not have a self, is not selfless, is not calm, and is not not calm. Therefore, it is said ‘that vehicle is equal to space.’
19.59「須菩提，再進一步說明，虛空既不是常，也不是無常；既不是樂，也不是苦；既不具有我，也不是無我；既不是寂靜，也不是不寂靜。同樣地，須菩提，大乘也既不是常，也不是無常；既不是樂，也不是苦；既不具有我，也不是無我；既不是寂靜，也不是不寂靜。因此說，那個乘等同虛空。」
19.60“To illustrate further, Subhūti, space is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Similarly, Subhūti, the Great Vehicle also is not empty, is not not empty, does not have a sign, is not signless, is not wished for, and is not wishless. Therefore, it is said ‘that vehicle is equal to space.’
19.60「進一步來說，須菩提，虛空不是空，也不是非空，不具有相，也不是無相，不是願，也不是無願。同樣地，須菩提，大乘也不是空，也不是非空，不具有相，也不是無相，不是願，也不是無願。因此說『那個乘等同於虛空』。」
19.61“To illustrate further, Subhūti, space is not isolated, is not not isolated, is not light, and is not dark. Similarly, Subhūti, the Great Vehicle also is not isolated, is not not isolated, is not light, and is not dark. Therefore, it is said ‘that vehicle is equal to space.’
19.61「須菩提，再譬如虛空不寂滅、不不寂滅、非光、非暗。須菩提，大乘亦復如是，不寂滅、不不寂滅、非光、非暗。是故說『彼乘等於虛空』。」
19.62“To illustrate further, Subhūti, space is not found and is not apprehended. Similarly, Subhūti, the Great Vehicle also is not found and is not apprehended. Therefore, it is said ‘that vehicle is equal to space.’
19.62「再者，須菩提，虛空不可得，不可執。同樣地，須菩提，大乘也不可得，不可執。因此，說『那個乘等同於虛空』。」
19.63“To illustrate further, Subhūti, space is not discourse and is not not discourse. [F.200.a] Similarly, Subhūti, the Great Vehicle also is not discourse and is not not discourse. Therefore, it is said ‘that vehicle is equal to space.’
19.63「再者，須菩提，虛空非契經，亦非非契經。同樣地，須菩提，大乘也非契經，亦非非契經。因此，說『那個乘等同虛空』。」
19.64“Subhūti, where you said, ‘For example, Lord, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Lord, has room for infinite, countless beings beyond measure, and that is why it is called a “Great Vehicle,” ’ it is exactly so, Subhūti, it is exactly so! Subhūti, just as space has room for infinite, countless beings beyond measure, the Great Vehicle also, Subhūti, has room for infinite, countless beings beyond measure. And why? You should know, Subhūti, that because a being is not existent, space is not existent, and you should know that because space is not existent, the Great Vehicle is not existent. It is because of that, Subhūti, that the Great Vehicle, therefore, has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle [F.200.b] all cannot be apprehended.
19.64「須菩提，你所說的『譬如，世尊，虛空有無邊、無數、不可稱量的眾生容納其中，大乘也是，世尊，有無邊、無數、不可稱量的眾生容納其中，因此稱為「大乘」』，正是如此，須菩提，正是如此！須菩提，就如虛空有無邊、無數、不可稱量的眾生容納其中，大乘也是，須菩提，有無邊、無數、不可稱量的眾生容納其中。為什麼呢？你應當知道，須菩提，因為眾生不存在，虛空不存在，你應當知道因為虛空不存在，大乘不存在。正因為這樣，須菩提，大乘才能容納無邊、無數、不可稱量的眾生。為什麼呢？須菩提，是因為眾生、無邊、虛空和大乘都不能被執取。」
19.65“Furthermore, Subhūti, you should know that space is infinite because beings are infinite, and you should know that the Great Vehicle is infinite because spaces is infinite. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the infinite, space, and a Great Vehicle all cannot be apprehended.
19.65「復次，須菩提，汝當知，以眾生無邊故空無邊，以空無邊故大乘無邊。是故，須菩提，大乘容受無邊無數無量眾生。何以故？須菩提，眾生、無邊、虛空、大乘皆不可執。」
19.66“Furthermore, Subhūti, you should know that space is not something that can be counted because beings are not something that can be counted, and you should know that the Great Vehicle is not something that can be counted because space is not something that can be counted. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the countless, space, and a Great Vehicle all cannot be apprehended.
19.66「復次，須菩提，汝應當知，虛空所以無邊者，因為眾生無邊故，汝應當知，大乘所以無邊者，因為虛空無邊故。是故，須菩提，大乘能容受無邊、無數、不可量的眾生。何以故？須菩提，因為眾生、無數、虛空及大乘，皆不可執。」
19.67“Furthermore, Subhūti, you should know that space is beyond measure because beings are beyond measure, and you should know that the Great Vehicle is beyond measure because space is beyond measure. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, that which is beyond measure, space, and a Great Vehicle all cannot be apprehended.
19.67「復次，須菩提，你應當知道虛空是無邊際的，因為眾生是無邊際的；你應當知道大乘是無邊際的，因為虛空是無邊際的。因此，須菩提，大乘能容納無邊無數的眾生。為什麼呢？須菩提，因為眾生、無邊際、虛空和大乘都是無法執著的。」
19.68“Furthermore, Subhūti, you should know that the dharma-constituent is nonexistent because beings are nonexistent. You should know that space is nonexistent because the dharma-constituent is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent, and you should know that that which is beyond measure is nonexistent because the countless is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, the dharma-constituent, spaces, the Great Vehicle, [F.201.a] the infinite, the countless, and that which is beyond measure all cannot be apprehended.
19.68「而且，須菩提，你應該知道法界無，因為眾生無。你應該知道虛空無，因為法界無。你應該知道大乘無，因為虛空無。你應該知道無邊無，因為大乘無。你應該知道無數無，因為無邊無。你應該知道無量無，因為無數無。因此，須菩提，大乘能容納無邊、無數、無量的眾生。為什麼？須菩提，因為眾生、法界、虛空、大乘、無邊、無數和無量都無法執取。」
19.69“Furthermore, Subhūti, you should know that suchness is nonexistent because beings are nonexistent. You should know that space is nonexistent because suchness is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite is nonexistent because the Great Vehicle is nonexistent. You should know that the countless is nonexistent because the infinite is nonexistent. You should know that that which is beyond measure is nonexistent because the countless is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because beings, suchness, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, and all dharmas all cannot be apprehended.
19.69「復次，須菩提，汝當知眾生如性無所有，以眾生無所有故。汝當知虛空無所有，以如性無所有故。汝當知大乘無所有，以虛空無所有故。汝當知無邊無所有，以大乘無所有故。汝當知無數無所有，以無邊無所有故。汝當知無量無所有，以無數無所有故，汝當知一切法無所有，以無量無所有故。是故，須菩提，大乘中容受無邊、無數、無量眾生。何以故？須菩提，眾生、如性、虛空、大乘、無邊、無數、無量及一切法皆不可執故。」
19.70“Furthermore, Subhūti, you should know that a sentient being is nonexistent because a self is nonexistent. You should know that a living being, a creature, one who lives, an individual, a person , one born of Manu, a child of Manu, one who does, one who feels, one who knows, and one who sees is nonexistent because a sentient being is nonexistent. You should know that the very limit of reality is nonexistent because … one who knows and one who sees is nonexistent. You should know that space is nonexistent because the very limit of reality is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure [F.201.b] are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to one who knows and one who sees, the very limit of reality, space, the Great Vehicle, the infinite, the countless, that which is beyond measure, up to all dharmas all cannot be apprehended.
19.70「此外，須菩提，你應該知道有情是無的，因為我是無的。你應該知道命者、眾生、士夫、人者、人、摩奴者、摩奴生者、作者、受者、知者和見者是無的，因為有情是無的。你應該知道實際是無的，因為……知者和見者是無的。你應該知道虛空是無的，因為實際是無的。你應該知道大乘是無的，因為虛空是無的。你應該知道無邊、無數和不可思議是無的，因為大乘是無的，你應該知道一切法是無的，因為不可思議是無的。因此，須菩提，大乘能夠容納無邊、無數的眾生。為什麼呢？須菩提，這是因為我、到知者和見者、實際、虛空、大乘、無邊、無數、不可思議，到一切法都無法被執著。」
19.71“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the inconceivable element is nonexistent because … one who knows and one who sees is nonexistent. You should know that space is nonexistent because the inconceivable element is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.71「此外，須菩提，你應當知道，有情眾生乃至於知者與見者都是無的，因為我是無的。你應當知道，不可思議界是無的，因為知者與見者是無的。你應當知道，虛空是無的，因為不可思議界是無的。你應當知道，大乘是無的，因為虛空是無的。你應當知道，無邊、無數以及超越衡量者都是無的，因為大乘是無的，你應當知道，一切法都是無的，因為超越衡量者是無的。因此，須菩提，大乘能容納無邊、無數超越衡量的眾生。為什麼呢？須菩提，因為我乃至一切法都是無法執取的。」
19.72“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that form is nonexistent because … one who knows and one who sees is nonexistent. You should know that feeling, perception, volitional factors, and consciousness are nonexistent because form is nonexistent. You should know that space is nonexistent because … consciousness is nonexistent. [F.202.a] You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.72「復次，須菩提，汝應當知有情非有，乃至見者非有，由於我非有故。汝應當知色非有，乃至見者非有故。汝應當知受、想、行、識非有，由於色非有故。汝應當知虛空非有，乃至識非有故。汝應當知大乘非有，由於虛空非有故。汝應當知無邊、無數、無量者非有，由於大乘非有故，汝應當知一切法非有，由於無量者非有故。是故，須菩提，大乘有容納無邊、無數、無量有情。何以故？須菩提，由於我，乃至一切法，皆不可執故。」
19.73“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the eyes are nonexistent because … one who knows and one who sees is nonexistent. You should know that the ears, nose, tongue, body, and thinking mind are nonexistent because form is nonexistent. You should know that space is nonexistent because the thinking mind is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, that Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.73「再者，須菩提，你應當了知，有情是無的，乃至知者和見者是無的，因為我是無的。你應當了知，眼是無的，因為……知者和見者是無的。你應當了知，耳、鼻、舌、身和意是無的，因為色是無的。你應當了知，虛空是無的，因為意是無的。你應當了知，大乘是無的，因為虛空是無的。你應當了知，無邊、無數和無法衡量者是無的，因為大乘是無的，你應當了知，一切法是無的，因為無法衡量者是無的。因此，須菩提，這個大乘能夠容納無邊、無數和無法衡量的有情。為什麼呢？須菩提，這是因為我，乃至一切法都無法被執著。」
19.74“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the perfection of giving is nonexistent because … one who knows and one who sees is nonexistent. You should know that the perfection of morality, perfection of patience, perfection of perseverance, perfection [F.202.b] of concentration, and perfection of wisdom are nonexistent because the perfection of giving is nonexistent. You should know that space is nonexistent because … the perfection of wisdom is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.74「此外，須菩提，你應當知道有情是無的，直到知者和見者是無的，因為我是無的。你應當知道檀那波羅蜜多是無的，因為知者和見者是無的。你應當知道尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪定和般若波羅蜜多是無的，因為檀那波羅蜜多是無的。你應當知道虛空是無的，因為般若波羅蜜多是無的。你應當知道大乘是無的，因為虛空是無的。你應當知道無邊的、無數的，以及無法衡量的是無的，因為大乘是無的，你應當知道一切法是無的，因為無法衡量的是無的。因此，須菩提，大乘容納無邊、無數、無法衡量的有情。為什麼？須菩提，因為我，直到一切法，都無法被執著。」
19.75“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that inner emptiness is nonexistent because … one who knows and one who sees is nonexistent. You should know that … up to the emptiness that is the nonexistence of an intrinsic nature is nonexistent because inner emptiness is nonexistent. You should know that space is nonexistent because the emptiness that is the nonexistence of an intrinsic nature is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.75「此外，須菩提，你應當知道，有情是無的，乃至知者和見者都是無的，因為我是無的。你應當知道，內空是無的，乃至知者和見者都是無的。你應當知道，乃至無自性空是無的，因為內空是無的。你應當知道，虛空是無的，因為無自性空是無的。你應當知道，大乘是無的，因為虛空是無的。你應當知道，無邊、無數和無可度量的，都是無的，因為大乘是無的，而且你應當知道，一切法都是無的，因為無可度量的是無的。因此，須菩提，大乘容納無邊、無數、無可度量的眾生。為什麼呢？須菩提，正是因為我乃至一切法都是不可執取的。」
19.76“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the applications of mindfulness are nonexistent because … one who knows and one who sees is nonexistent. [F.203.a] You should know that the right efforts are nonexistent because the applications of mindfulness are nonexistent. You should know that the legs of miraculous power are nonexistent because the right efforts are nonexistent. You should know that the faculties are nonexistent because the legs of miraculous power are nonexistent. You should know that the powers are nonexistent because the faculties are nonexistent. You should know that the seven limbs of awakening are nonexistent because the powers are nonexistent. You should know that the eightfold noble path is nonexistent because the seven limbs of awakening are nonexistent. You should know that the ten powers are nonexistent because the eightfold noble path is nonexistent. You should know that the four fearlessnesses are nonexistent because the ten powers are nonexistent. You should know that the four detailed and thorough knowledges are nonexistent because the four fearlessnesses are nonexistent. You should know that the eighteen distinct attributes of a buddha are nonexistent because the four detailed and thorough knowledges are nonexistent. You should know that space is nonexistent because the eighteen distinct attributes of a buddha are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.76「而且，須菩提，你應當知道有情是無的，乃至知者和見者是無的，因為我是無的。你應當知道念處是無的，因為知者和見者是無的。你應當知道正勤是無的，因為念處是無的。你應當知道神足是無的，因為正勤是無的。你應當知道根是無的，因為神足是無的。你應當知道力是無的，因為根是無的。你應當知道七覺支是無的，因為力是無的。你應當知道八正道是無的，因為七覺支是無的。你應當知道十力是無的，因為八正道是無的。你應當知道四無所畏是無的，因為十力是無的。你應當知道四無礙解是無的，因為四無所畏是無的。你應當知道十八不共法是無的，因為四無礙解是無的。你應當知道虛空是無的，因為十八不共法是無的。你應當知道大乘是無的，因為虛空是無的。你應當知道無邊、無數和超越衡量的是無的，因為大乘是無的；你應當知道一切法是無的，因為超越衡量的是無的。因此，須菩提，大乘能夠容納無邊、無數和超越衡量的有情。為什麼呢？須菩提，因為我乃至一切法都不能被執取。」
19.77“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that the dharmas of the Gotra level are nonexistent because … one who knows and one who sees is nonexistent. You should know that the dharmas of the Aṣṭamaka level, the dharmas of the Darśana level, the dharmas of the Tanū level, the dharmas of the Vītarāga level, and the dharmas of the Kṛtāvin level are nonexistent because the dharmas of the Gotra level [F.203.b] are nonexistent. You should know that space is nonexistent because the dharmas of the Kṛtāvin level are nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.77「再者，須菩提，你應當知道有情眾生是無，乃至知者和見者是無，因為自我是無。你應當知道種性位的法是無，因為知者和見者是無。你應當知道八忍位的法、見地位的法、薄地位的法、離欲地位的法和已辦地位的法是無，因為種性位的法是無。你應當知道虛空是無，因為已辦地位的法是無。你應當知道大乘是無，因為虛空是無。你應當知道無邊、無數以及無法衡量的是無，因為大乘是無，而且你應當知道一切法是無，因為無法衡量的是無。因此，須菩提，大乘能容納無邊、無數、無法衡量的眾生。為什麼呢？須菩提，正因為自我乃至一切法都無法執著。」
19.78“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a stream enterer is nonexistent because … one who knows and one who sees is nonexistent. You should know that a once-returner is nonexistent because a stream enterer is nonexistent. You should know that a non-returner is nonexistent because a once-returner is nonexistent. You should know that a worthy one is nonexistent because a non-returner is nonexistent. You should know that because a worthy one is nonexistent, space, the Great Vehicle, the infinite, the countless, and that which is beyond measure, up to all dharmas are nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.78「此外，須菩提，你應當知道有情是無的，乃至知者和見者是無的，因為我是無的。你應當知道須陀洹是無的，因為知者和見者是無的。你應當知道一來果是無的，因為須陀洹是無的。你應當知道不還果是無的，因為一來果是無的。你應當知道阿羅漢是無的，因為不還果是無的。你應當知道因為阿羅漢是無的，虛空、大乘、無邊、無數和無量，乃至一切法都是無的。因此，須菩提，大乘能容納無邊、無數、無量的眾生。為什麼呢？須菩提，因為我乃至一切法都無法被執著。」
19.79“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a buddha is nonexistent because … one who knows and one who sees is nonexistent. You should know that a bodhisattva is nonexistent because a buddha is nonexistent. You [F.204.a] should know that space is nonexistent because a bodhisattva is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.79「再者，須菩提，你應當知道有情是無的，乃至知者和見者是無的，因為我是無的。你應當知道佛是無的，因為知者和見者是無的。你應當知道菩薩是無的，因為佛是無的。你應當知道虛空是無的，因為菩薩是無的。你應當知道大乘是無的，因為虛空是無的。你應當知道無邊的、無數的，以及超越衡量的是無的，因為大乘是無的，而且你應當知道一切法是無的，因為超越衡量的是無的。因此，須菩提，大乘能夠容納無邊、無數、超越衡量的眾生。為什麼呢？須菩提，因為我乃至一切法都不能被執著。」
19.80“Furthermore, Subhūti, you should know that a sentient being is nonexistent, up to one who knows and one who sees is nonexistent because a self is nonexistent. You should know that a Śrāvaka Vehicle is nonexistent because … one who knows and one who sees is nonexistent. You should know that a pratyekabuddha vehicle is nonexistent because a śrāvaka vehicle is nonexistent. You should know that a buddha vehicle is nonexistent because a pratyekabuddha vehicle is nonexistent. You should know that a knowledge of all aspects is nonexistent because a buddha vehicle is nonexistent. You should know that space is nonexistent because a knowledge of all aspects is nonexistent. You should know that the Great Vehicle is nonexistent because space is nonexistent. You should know that the infinite, the countless, and that which is beyond measure are nonexistent because the Great Vehicle is nonexistent, and you should know that all dharmas are nonexistent because that which is beyond measure is nonexistent. Therefore, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure. And why? Subhūti, it is because a self, up to all dharmas all cannot be apprehended.
19.80「此外，須菩提，你應當知道有情是無的，乃至知者和見者是無的，因為我是無的。你應當知道聲聞乘是無的，因為知者和見者是無的。你應當知道辟支佛乘是無的，因為聲聞乘是無的。你應當知道佛乘是無的，因為辟支佛乘是無的。你應當知道一切相智是無的，因為佛乘是無的。你應當知道虛空是無的，因為一切相智是無的。你應當知道大乘是無的，因為虛空是無的。你應當知道無邊、無數和無法衡量的是無的，因為大乘是無的，而你應當知道一切法是無的，因為無法衡量的是無的。因此，須菩提，大乘容納無邊、無數、無法衡量的有情。為什麼呢？須菩提，正是因為我乃至一切法都無法被執著。」
19.81“To illustrate, Subhūti, just as the element of nirvāṇa has room for infinite, countless beings beyond measure, so too, Subhūti, [F.204.b] the Great Vehicle has room for infinite, countless beings beyond measure. By the same token, Subhūti, just as space has room for infinite, countless beings beyond measure, so too, Subhūti, the Great Vehicle has room for infinite, countless beings beyond measure.
19.81「舉例來說，須菩提，就如同涅槃界能夠容納無邊、無數、無量的有情，同樣地，須菩提，大乘也能夠容納無邊、無數、無量的有情。同理，須菩提，就如同虛空能夠容納無邊、無數、無量的有情，同樣地，須菩提，大乘也能夠容納無邊、無數、無量的有情。
19.82“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either,’ it is exactly so, Subhūti, it is exactly so! Subhūti, you cannot apprehend the Great Vehicle coming or going, and you cannot apprehend it remaining. And why? Because all dharmas are unmoving. They do not go anywhere, they do not come from anywhere, and they do not remain anywhere.
19.82「須菩提，你所說的『世尊，無法執受大乘來，無法執受它去，也無法執受它住』，正是如此，須菩提，正是如此！須菩提，你無法執受大乘來或去，也無法執受它住。為什麼呢？因為一切法都是不動的。它們不去任何地方，也不來自任何地方，也不住在任何地方。」
19.83“And why? Because the basic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The suchness of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The intrinsic nature of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the intrinsic nature of feeling, perception, volitional factors, and consciousness does not come from anywhere, does not go anywhere, and does not remain anywhere. The mark of form does not come from anywhere, does not go anywhere, and does not remain anywhere, and the mark of feeling, perception, volitional factors, and consciousness [F.205.a] does not come from anywhere, does not go anywhere, and does not remain anywhere.
19.83「為什麼呢？因為色的本性不從任何地方來，不往任何地方去，也不在任何地方住，受、想、行、識的本性也不從任何地方來，不往任何地方去，也不在任何地方住。色的如性不從任何地方來，不往任何地方去，也不在任何地方住，受、想、行、識的如性也不從任何地方來，不往任何地方去，也不在任何地方住。色的自性不從任何地方來，不往任何地方去，也不在任何地方住，受、想、行、識的自性也不從任何地方來，不往任何地方去，也不在任何地方住。色的相不從任何地方來，不往任何地方去，也不在任何地方住，受、想、行、識的相也不從任何地方來，不往任何地方去，也不在任何地方住。」
19.84“Similarly, Subhūti, it is because the basic nature of the eyes does not come from anywhere, does not go anywhere, and does not remain anywhere, and the basic nature of the ears, nose, tongue, body, and thinking mind does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, Subhūti, the suchness, intrinsic nature, and mark of the eyes do not come from anywhere, do not go anywhere, and do not remain anywhere, and the suchness, intrinsic nature, and mark of the ears, nose, tongue, body, and thinking mind do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.84「同樣地，須菩提，眼的本性不從任何地方來，不去任何地方，也不在任何地方住，耳、鼻、舌、身、意的本性也不從任何地方來，不去任何地方，也不在任何地方住。同樣地，須菩提，眼的如性、自性和相不從任何地方來，不去任何地方，也不在任何地方住，耳、鼻、舌、身、意的如性、自性和相也不從任何地方來，不去任何地方，也不在任何地方住。」
19.85“Subhūti, the basic nature, suchness, intrinsic nature, and mark of the earth element do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature, suchness, intrinsic nature, and mark of the water element, fire element, wind element, space element, and consciousness element do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.85「須菩提，地界的本性、如性、自性和相不從任何地方而來，不往任何地方而去，也不在任何地方而住，水界、火界、風界、虛空界和識界的本性、如性、自性和相也不從任何地方而來，不往任何地方而去，也不在任何地方而住。
19.86“Subhūti, the basic nature of the dharma-constituent does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness, intrinsic nature, and mark of the dharma-constituent do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.86「須菩提，法界的本性不從任何地方來，不往任何地方去，也不在任何地方停留，法界的如性、自性和相也不從任何地方來，不往任何地方去，也不在任何地方停留。」
19.87“Subhūti, the basic nature of suchness does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of suchness, intrinsic nature of suchness, and mark of suchness do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.87「須菩提，如性的本性不從任何地方來，不往任何地方去，也不停留在任何地方，如性的如性、如性的自性和如性的相也不從任何地方來，不往任何地方去，也不停留在任何地方。」
19.88“Subhūti, [F.205.b] the basic nature of the very limit of reality does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the very limit of reality, intrinsic nature of the very limit of reality, and mark of the very limit of reality do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.88「須菩提，實際的本性不從任何地方來，不往任何地方去，也不在任何地方停留。實際的如性、實際的自性和實際的相也不從任何地方來，不往任何地方去，也不在任何地方停留。」
19.89“Subhūti, the basic nature of the inconceivable element does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the inconceivable element, intrinsic nature of the inconceivable element, and mark of the inconceivable element do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.89「須菩提，不可思議界的本性不從任何地方而來，不到任何地方而去，也不在任何地方而住。不可思議界的如性、不可思議界的自性和不可思議界的相也不從任何地方而來，不到任何地方而去，也不在任何地方而住。」
19.90“Subhūti, the basic nature of the perfection of giving does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the perfection of giving, intrinsic nature of the perfection of giving, and mark of the perfection of giving do not come from anywhere, do not go anywhere, and do not remain anywhere. The basic nature of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom does not come from anywhere, does not go anywhere, and does not remain anywhere, and … the suchness of the perfection of wisdom, intrinsic nature of the perfection of wisdom, and mark of the perfection of wisdom do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.90「須菩提，檀那波羅蜜多的本性不從任何地方來，不往任何地方去，也不停留在任何地方。檀那波羅蜜多的如性、檀那波羅蜜多的自性和檀那波羅蜜多的相也不從任何地方來，不往任何地方去，也不停留在任何地方。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本性不從任何地方來，不往任何地方去，也不停留在任何地方。般若波羅蜜多的如性、般若波羅蜜多的自性和般若波羅蜜多的相也不從任何地方來，不往任何地方去，也不停留在任何地方。」
19.91“Subhūti, the basic nature of the applications of mindfulness does not come from anywhere, does not go anywhere, and does not remain anywhere. Subhūti, the suchness of the applications of mindfulness, intrinsic nature of [F.206.a] the applications of mindfulness, and mark of the applications of mindfulness do not come from anywhere, do not go anywhere, and do not remain anywhere, and the basic nature of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, eightfold noble path, ten powers of a tathāgata, four fearlessnesses, four detailed and thorough knowledges, six clairvoyances, and eighteen distinct attributes of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere. Similarly, … the suchness of the eighteen distinct attributes of a buddha, intrinsic nature of the eighteen distinct attributes of a buddha, and mark of the eighteen distinct attributes of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.91「須菩提，念處的本性不從任何地方而來，不往任何地方而去，也不停留在任何地方。須菩提，念處的如性、念處的自性和念處的相不從任何地方而來，不往任何地方而去，也不停留在任何地方。正勤、神足、根、力、覺支、八正道、如來十力、四無所畏、四無礙解、六神通和佛的十八不共法的本性不從任何地方而來，不往任何地方而去，也不停留在任何地方。同樣地，佛的十八不共法的如性、佛的十八不共法的自性和佛的十八不共法的相不從任何地方而來，不往任何地方而去，也不停留在任何地方。」
19.92“Subhūti, the basic nature of awakening does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of awakening, intrinsic nature of awakening, and mark of awakening do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.92「須菩提，菩提的本性不從任何地方來，不到任何地方去，也不停留在任何地方，菩提的如性、菩提的自性和菩提的相也不從任何地方來，不到任何地方去，也不停留在任何地方。」
19.93“Subhūti, the basic nature of a buddha does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of a buddha, intrinsic nature of a buddha, and mark of a buddha do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.93「須菩提，佛的本性不從任何地方而來，不往任何地方而去，也不停留在任何地方，佛的如性、佛的自性和佛的相也不從任何地方而來，不往任何地方而去，也不停留在任何地方。」
19.94“Subhūti, the basic nature of the compounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the compounded, intrinsic nature of the compounded, and mark of the compounded do not come from anywhere, do not go anywhere, [F.206.b] and do not remain anywhere.
19.94「須菩提，有為法的本性不從任何地方來，不往任何地方去，也不在任何地方停留。須菩提，有為法的如性、有為法的自性和有為法的相不從任何地方來，不往任何地方去，也不在任何地方停留。」
19.95“Subhūti, the basic nature of the uncompounded does not come from anywhere, does not go anywhere, and does not remain anywhere, and the suchness of the uncompounded, intrinsic nature of the uncompounded, and mark of the uncompounded do not come from anywhere, do not go anywhere, and do not remain anywhere.
19.95「須菩提，無為的本性不從任何地方來，不向任何地方去，也不在任何地方住，無為的如性、無為的自性和無為的相也不從任何地方來，不向任何地方去，也不在任何地方住。」
19.96“Therefore, Subhūti, you cannot apprehend the Great Vehicle coming, cannot apprehend it going, and cannot apprehend it remaining either.
19.96"因此，須菩提，你無法執大乘之來，無法執大乘之去，也無法執大乘之住。
19.97“Subhūti, where you said, ‘Lord, you cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. That is why “Great Vehicle” is said again and again,’ it is exactly so, Subhūti, it is exactly so! You cannot apprehend the Great Vehicle’s prior limit, cannot apprehend its later limit, and cannot apprehend its middle either. This is a vehicle equally of the three time periods. Therefore ‘Great Vehicle’ is said again and again.
19.97「須菩提，你所說『世尊，大乘的前際不可執，後際不可執，中間也不可執，這是三時平等的乘，因此「大乘」被一再說起』，正是如此，須菩提，正是如此！大乘的前際不可執，後際不可執，中間也不可執，這是三時平等的乘，因此「大乘」被一再說起。
19.98“And why? Because, Subhūti, the past time period is empty of the past time period, the future time period is also empty of the future time period, the present time period is also empty of the present time period, the equality of the three time periods is also empty of the equality of the three time periods, the Great Vehicle is also empty of the Great Vehicle, the bodhisattva is also empty of the bodhisattva, and, Subhūti, in emptiness there is no one, or two, or three, or four, or five, or six, or seven, or eight, or nine, or ten, or differentiation. Therefore, this is the vehicle of the bodhisattva great beings equally of the three time periods.
19.98「何以故？須菩提，過去時期於過去時期空，未來時期亦於未來時期空，現在時期亦於現在時期空，三時期等同亦於三時期等同空，大乘亦於大乘空，菩薩亦於菩薩空。須菩提，於空中無一、無二、無三、無四、無五、無六、無七、無八、無九、無十，無有差別。是故此為菩薩摩訶薩平等於三時期之乘。」
19.99“In this [F.207.a] Great Vehicle you cannot apprehend same or not the same, you cannot apprehend greed or free from greed , you cannot apprehend hate or free from hate , you cannot apprehend confusion or free from confusion , you cannot apprehend name or nameless , and similarly you cannot apprehend wholesome or unwholesome, you cannot apprehend with outflows or without outflows , you cannot apprehend basic immorality or not basic immorality , you cannot apprehend blemished or unblemished, you cannot apprehend the ordinary or the extraordinary, you cannot apprehend defilement or purification , and you cannot apprehend saṃsāra or nirvāṇa . In it you also cannot apprehend permanence or impermanence, you also cannot apprehend happiness or suffering , you also cannot apprehend self or no self, and you also cannot apprehend calm or not calm. You also cannot apprehend the desire realm or beyond the desire realm , you also cannot apprehend the form realm or beyond the form realm , and you cannot apprehend the formless realm or beyond the formless realm .
19.99「在這大乘中，你無法執著同或不同，無法執著貪或離貪，無法執著瞋或離瞋，無法執著癡或離癡，無法執著有名或無名，同樣地無法執著善或不善，無法執著有漏或無漏，無法執著根本罪或非根本罪，無法執著有染污或無染污，無法執著世間或出世，無法執著染污或清淨，也無法執著輪迴或涅槃。在其中你也無法執著常或無常，你也無法執著樂或苦，你也無法執著我或無我，你也無法執著寂靜或不寂靜。你也無法執著欲界或超越欲界，你也無法執著色界或超越色界，也無法執著無色界或超越無色界。」
19.100“And why? Subhūti, it is because you cannot apprehend its intrinsic nature. A past form , Subhūti, is empty of a past form , and similarly a past feeling … a past perception … past volitional factors … and a past consciousness is empty of a past consciousness. A future form , Subhūti, is empty of a future form , and similarly a future feeling … a future perception … future volitional factors … and a future consciousness is empty of a future consciousness. A present form , Subhūti, is empty of a present form , and similarly a present feeling … a present perception … present volitional factors … [F.207.b] and a present consciousness is empty of a present consciousness.
19.100「並且為什麼呢？須菩提，這是因為你無法執著它的自性。須菩提，過去的色是空於過去的色，同樣地，過去的受、過去的想、過去的行、過去的識是空於過去的識。須菩提，未來的色是空於未來的色，同樣地，未來的受、未來的想、未來的行、未來的識是空於未來的識。須菩提，現在的色是空於現在的色，同樣地，現在的受、現在的想、現在的行、現在的識是空於現在的識。」
19.101“And why? Because, Subhūti, you cannot apprehend a past form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past form in emptiness? You cannot apprehend a past feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a past feeling, perception, volitional factors, or consciousness in emptiness?
19.101「為什麼呢？須菩提，因為你無法在空中執取過去的色。既然你甚至無法執取空，因為空本身是空的，你怎麼可能執取過去的色在空中呢？你也無法在空中執取過去的受、想、行或識。既然你甚至無法執取空，因為空本身是空的，你怎麼可能在空中執取過去的受、想、行或識呢？」
19.102“Similarly, you cannot apprehend a future form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future form in emptiness? You cannot apprehend a future feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a future feeling, perception, volitional factors, or consciousness in emptiness?
19.102「同樣地，你不能在空中執著未來的色。既然你甚至不能執著空，因為空本身是空的，你怎麼可能在空中執著未來的色呢？你也不能在空中執著未來的受、想、行或識。既然你甚至不能執著空，因為空本身是空的，你怎麼可能在空中執著未來的受、想、行或識呢？」
19.103“Similarly, you cannot apprehend a present form in emptiness. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present form in emptiness? You cannot apprehend a present feeling, perception, volitional factors, or consciousness in emptiness, either. Given that you cannot apprehend even emptiness because it is empty of emptiness, how could you ever apprehend a present feeling, perception, volitional factors, or consciousness in emptiness?
19.103「同樣地，須菩提，你無法在空中執取現在的色。既然你甚至無法執取空，因為空本身也是空的，你怎麼可能在空中執取現在的色呢？你也無法在空中執取現在的受、想、行或識。既然你甚至無法執取空，因為空本身也是空的，你怎麼可能在空中執取現在的受、想、行或識呢？」
19.104“Subhūti, you cannot apprehend the perfection of giving at the prior limit; Subhūti, you cannot apprehend the perfection of giving [F.208.a] at the later limit, and, Subhūti, you cannot apprehend the perfection of giving in the present. Subhūti, you cannot apprehend the perfection of giving in the equality of the three periods of time, either. Subhūti, you cannot apprehend the past period of time in the equality, you cannot apprehend the future period of time in the equality, and you cannot apprehend the present period of time in the equality. Given that you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of giving in the equality?
19.104「須菩提，你不能在前際執取佈施波羅蜜多；須菩提，你不能在後際執取佈施波羅蜜多，且須菩提，你不能在現在執取佈施波羅蜜多。須菩提，你也不能在三時平等中執取佈施波羅蜜多。須菩提，你不能在平等中執取過去時期，你不能在平等中執取未來時期，你也不能在平等中執取現在時期。既然你甚至不能在平等中執取平等，你怎麼可能在平等中執取過去、未來或現在的佈施波羅蜜多呢？」
19.105“Subhūti, you cannot apprehend the perfection of morality, perfection of patience, perfection of perseverance, or perfection of concentration at the prior limit, the later limit, or in the present; Subhūti, you cannot apprehend the perfection of wisdom at the prior limit, the later limit, or in the present, either… . You cannot apprehend the perfection of wisdom in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, and present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present perfection of wisdom in the equality?
19.105「須菩提，你不能在前際執著尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多或禪那波羅蜜多，也不能在後際或現在執著它們；須菩提，你也不能在前際、後際或現在執著般若波羅蜜多……。你也不能在三時平等中執著般若波羅蜜多。須菩提，既然你不能在平等中執著過去、未來和現在三時，也不能在平等中執著平等本身，你怎麼可能在平等中執著過去、未來或現在的般若波羅蜜多呢？」
19.106“Furthermore, Subhūti, you cannot apprehend the applications of mindfulness at the prior limit, the later limit, or in the middle; you cannot apprehend the applications of mindfulness in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past, future, or present periods of time in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend the past, future, or present applications of mindfulness in the equality?
19.106「再者，須菩提，你無法在前際、後際或中間執著念處。你也無法在三時平等中執著念處。須菩提，既然你無法在平等中執著過去、未來或現在時期，也無法在平等中執著平等本身，你怎麼可能在平等中執著過去、未來或現在的念處呢？」
19.107“Similarly, Subhūti, you cannot apprehend the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, [F.208.b] path, ten powers, fearlessnesses, detailed and thorough knowledges, or eighteen distinct attributes of a buddha at the prior limit, the later limit, or in the middle. You cannot apprehend … up to the eighteen distinct attributes of a buddha in the equality of the three periods of time, either. Subhūti, given that you cannot apprehend the past time period, you cannot apprehend the future time period, and you cannot apprehend the present time period in the equality, and you cannot apprehend even equality in the equality, how could you ever apprehend … up to the past, future, and present eighteen distinct attributes of a buddha in the equality?
19.107「同樣地，須菩提，你不能在前際執著正精進、神足、根、力、覺支、道、十力、無畏、種智或十八不共法；你不能在後際執著它們，也不能在中間執著它們。你也不能在三時平等中執著十八不共法。須菩提，既然你不能在平等中執著過去時期，不能在平等中執著未來時期，也不能在平等中執著現在時期，甚至不能在平等中執著平等本身，那你怎麼可能在平等中執著過去、未來和現在的十八不共法呢？」
19.108“Furthermore, Subhūti, you cannot apprehend an ordinary person at the prior limit, you cannot apprehend an ordinary person at the later limit, and you cannot apprehend an ordinary person in the present. You cannot apprehend an ordinary person in the equality of the three periods of time, either. And why? Subhūti, it is because a being cannot be found.
19.108「再者，須菩提，你無法在前際執著凡夫，無法在後際執著凡夫，也無法在現在執著凡夫。你也無法在三時平等中執著凡夫。為什麼呢？須菩提，因為眾生無法被發現。」
19.109“Furthermore, Subhūti, you cannot apprehend a śrāvaka at the prior limit, you cannot apprehend a pratyekabuddha or a bodhisattva at the prior limit, and you cannot apprehend a tathāgata at the prior limit… . You cannot apprehend a tathāgata at the later limit, and you cannot apprehend a tathāgata in the present. You cannot apprehend a tathāgata in the equality of the three periods of time, either. And why? Subhūti, it is because a tathāgata cannot be found.
19.109「況且，須菩提，你在前際無法執取聲聞，在前際無法執取辟支佛或菩薩，在前際無法執取如來……。你在後際無法執取如來，在現在無法執取如來。你也無法在三時平等中執取如來。這是什麼原因呢？須菩提，這是因為如來是無法被發現的。」
19.110“Subhūti, bodhisattva great beings standing in the perfection of wisdom like that, training in the equality of the three periods of time like that, should complete the knowledge of all aspects.
19.110「須菩提，菩薩摩訶薩住於這樣的般若波羅蜜多，像那樣修習三時平等，應當圓滿一切相智。」
19.111“This, Subhūti, is the Great Vehicle named equally of the three time periods of the bodhisattva great beings, standing in which bodhisattva great beings surpass [F.209.a] the world with its gods, humans, and asuras and go forth to the knowledge of all aspects.”
19.111「須菩提，這就是菩薩摩訶薩的大乘，名為三時平等。菩薩摩訶薩住於此中，超越世間天人阿修羅，趣向一切相智。」
19.112Then venerable Subhūti said to the Lord, “Excellent, Lord, it is excellent, this eloquent statement you have made, Lord, that it is the Great Vehicle named equally of the three time periods of the bodhisattva great beings. Lord, past bodhisattva great beings, having trained in this Great Vehicle, gained the knowledge of all aspects. Lord, future bodhisattva great beings will also train in this Great Vehicle and gain the knowledge of all aspects. And, Lord, infinite, countless bodhisattva great beings beyond measure, presently in infinite, countless world systems beyond measure in the ten directions, are training in this Great Vehicle and are gaining the knowledge of all aspects. Therefore, Lord, it is the Great Vehicle of the bodhisattva great beings, because it is the vehicle called equally of the three time periods .”
19.112尊者須菩提對世尊說道：「世尊，善哉，善哉！世尊，您所說的這個言辭甚妙，說這是菩薩摩訶薩三時平等名的大乘。世尊，過去的菩薩摩訶薩，經由修習這個大乘，已經獲得了一切相智。世尊，未來的菩薩摩訶薩也將修習這個大乘，並獲得一切相智。世尊，現在在十方無邊無數世界中，有無量無數、難以計量的菩薩摩訶薩，正在修習這個大乘，並正在獲得一切相智。因此，世尊，這就是菩薩摩訶薩的大乘，因為它是被稱為三時平等名的乘。」
19.113Venerable Subhūti having spoken thus, the Lord said to him, “Exactly so, Subhūti, exactly so. It is just as you say. Past, future, and present tathāgatas, worthy ones, perfectly complete buddhas also train in this Great Vehicle and gained, will gain, and are gaining the knowledge of all aspects.”
19.113尊者須菩提說完這些後，世尊對他說：「完全正確，須菩提，完全正確。正如你所說的那樣。過去、未來、現在的如來、阿羅漢、正等正覺佛也修習這大乘，已經獲得、將會獲得、正在獲得一切相智。」
19.114This was the nineteenth chapter, “Surpassing,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [F.209.b] [B16]
19.114（結尾）