Chapter 21: Subhūti
第二十一品：須菩提
21.1Then venerable Śāriputra inquired of venerable Subhūti, “Venerable Subhūti, how do bodhisattva great beings practicing the perfection of wisdom investigate these dharmas? And, Venerable Subhūti, what is a bodhisattva? What is the perfection of wisdom? What is it to investigate?”
21.1爾時舍利弗尊者詢問尊者須菩提：「尊者須菩提，菩薩摩訶薩修習般若波羅蜜多，如何觀察這些法？尊者須菩提，什麼是菩薩？什麼是般若波羅蜜多？什麼是觀察？」
21.2“Venerable Śāriputra,” replied Subhūti, “in regard to what you asked—‘What is a bodhisattva?’—they are called bodhisattvas because awakening is itself their state of being. And with that awakening they know the aspects of dharmas but they do not settle down on those dharmas.
21.2「舍利弗尊者，」須菩提回答，「關於你所問的——『什麼是菩薩？』——他們被稱為菩薩，是因為菩提本身就是他們的存在狀態。並且以這個菩提，他們了知法的各個方面，但他們不執著於這些法。」
21.3“Of which dharmas do they know the aspects? They know the aspects of form but they do not settle down on them, and they know the aspects of feeling, perception, volitional factors, and consciousness but they do not settle down on them. Similarly, they know the aspects of the constituents, sense fields, dependent originations, and thirty-seven dharmas on the side of awakening but they do not settle down on them. They know the powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha but they do not settle down on them.”
21.3「他們知道哪些法的相呢？他們知道色的相，但不執著於它；他們知道受、想、行、識的相，但不執著於它們。同樣地，他們知道界、處、緣起和三十七菩提分法的相，但不執著於它們。他們知道力、無畏、種智和十八不共法的相，但不執著於它們。」
21.4“Venerable Subhūti, what are the aspects of all dharmas?” asked Śāriputra.
21.4「尊者須菩提，一切法的相是什麼呢？」舍利弗問道。
“Venerable Śāriputra,” replied Subhūti, “whatever the attributes, tokens, and signs on account of which dharmas are formulated—that is to say, the attributes, tokens, and signs on account of which they are formulated as compounded and uncompounded dharmas, or as form s, sounds, smells, tastes, [F.228.a] feelings, or dharmas, or as inner and outer dharmas—those are called the aspects of dharmas .
「舍利弗尊者，」須菩提回答說，「無論是那些用來建立法的相、記、標誌——也就是說，用來建立法為有為法和無為法的相、記、標誌，或是建立為色、聲、香、味、受或法的相、記、標誌，或是建立為內外法的相、記、標誌——這些都被稱為法的各種相。」
21.5“Venerable Śāriputra, in regard to what you asked—‘What is the perfection of wisdom?’—Venerable Śāriputra, that which is called perfection of wisdom has gone far off, hence it is called wisdom gone to the other side.
21.5「舍利弗尊者，關於你所提出的問題——『什麼是般若波羅蜜多？』——舍利弗尊者，所謂的般若波羅蜜多已經遠離，因此它被稱為已經到達彼岸的智慧。」
21.6“From what has it gone far off? Venerable Śāriputra, it has gone far off from the aggregates, constituents, sense fields, and dependent origination; it has gone far off from all defilement and all that is riddled with views; and it has gone far off from the six forms of life—therefore it is said it has gone far off. It has gone far off from the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration—therefore it is said it has gone far off. It has gone far off from inner emptiness, up to emptiness that is the nonexistence of an intrinsic nature—therefore it is said it has gone far off. It has gone far off from the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and eightfold noble path—therefore it is said it has gone far off. It has gone far off from the powers, fearlessnesses, detailed and thorough knowledges, and the eighteen distinct attributes of a buddha—therefore it is said it has gone far off, up to it has gone far off from the knowledge of all aspects, therefore it is said it has gone far off. Venerable Śāriputra, because of this one of many explanations, it is said that this perfection of wisdom [F.228.b] has gone far off.
21.6「從什麼地方遠離了呢？舍利弗尊者，它從五蘊、十八界、十二處和緣起遠離了；它從一切染污和一切充滿各種邪見的東西遠離了；它從六趣遠離了——因此說它遠離了。它從檀那波羅蜜多、尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多和禪那波羅蜜多遠離了——因此說它遠離了。它從內空直到無自性空遠離了——因此說它遠離了。它從念處、正勤、神足、根、力、覺支和八正道遠離了——因此說它遠離了。它從力、無畏、種智和十八不共法遠離了——因此說它遠離了，直到它從一切相智遠離了，因此說它遠離了。舍利弗尊者，正因為這許多解釋，所以說這個般若波羅蜜多已經遠離了。」
21.7“Venerable Śāriputra, in regard to what you asked—‘What is it to investigate?’—Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not investigate ‘ form is permanent’ or ‘impermanent,’ do not investigate ‘ form is happiness’ or ‘suffering,’ do not investigate ‘ form is self’ or ‘no self,’ do not investigate ‘ form is calm’ or ‘not calm,’ do not investigate ‘ form is empty’ or ‘not empty,’ do not investigate ‘ form has a sign’ or ‘is signless,’ do not investigate ‘ form is wished for’ or ‘is wishless,’ and do not investigate ‘ form is isolated’ or ‘not isolated.’ Similarly, they do not investigate ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is permanent’ or ‘impermanent,’ they do not investigate ‘consciousness is happiness’ or ‘suffering,’ do not investigate ‘consciousness is self’ or ‘no self,’ do not investigate ‘consciousness is calm’ or ‘not calm,’ do not investigate ‘consciousness is empty’ or ‘not empty,’ do not investigate ‘consciousness has a sign,’ or ‘is signless,’ do not investigate ‘consciousness is wished for’ or ‘is wishless,’ and do not investigate ‘consciousness is isolated’ or ‘not isolated.’
21.7「尊者舍利弗，你所問的'什麼是思擇？'關於這一點，尊者舍利弗，修持般若波羅蜜多的菩薩摩訶薩不思擇'色無常'或'常'，不思擇'色是樂'或'苦'，不思擇'色是我'或'無我'，不思擇'色是寂靜'或'不寂靜'，不思擇'色是空'或'非空'，不思擇'色有相'或'無相'，不思擇'色是願'或'無願'，也不思擇'色是寂滅'或'不離'。同樣地，他們不思擇'受……'、'想……'、'行……'，或'識無常'或'常'，不思擇'識是樂'或'苦'，不思擇'識是我'或'無我'，不思擇'識是寂靜'或'不寂靜'，不思擇'識是空'或'非空'，不思擇'識有相'或'無相'，不思擇'識是願'或'無願'，也不思擇'識是寂滅'或'不離'。」
21.8“Similarly, they do not investigate ‘the perfection of giving’ ‘the perfection of morality,’ ‘the perfection of patience…,’ ‘the perfection of perseverance…,’ ‘the perfection of concentration…,’ and ‘the perfection of wisdom is permanent’ [F.229.a] or ‘impermanent.’ Similarly, connect this with they do not investigate ‘the perfection of wisdom is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’
21.8「同樣地，他們不觀察『檀那波羅蜜多』『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『般若波羅蜜多是常』或『無常』。同樣地，將此與他們不觀察『般若波羅蜜多是樂』或『苦』『是我』或『無我』『是寂靜』或『不寂靜』『是空』或『非空』『有相』或『無相』『是願』或『無願』或『是寂滅』或『不離』相連接。」
21.9“Similarly, they do not investigate ‘inner emptiness is permanent’ or ‘impermanent.’ Similarly, connect this with each, up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is permanent’ or ‘impermanent,’ up to they do not investigate ‘emptiness that is the nonexistence of an intrinsic nature is empty’ or ‘not empty,’ up to they do not investigate ‘it is isolated’ or ‘not isolated.’
21.9「同樣地，他們不觀察『內空是無常』或『常』。同樣地，將這個連接到每一個，直到他們不觀察『無自性空是無常』或『常』，直到他們不觀察『無自性空是空』或『非空』，直到他們不觀察『它是寂滅』或『不離』。」
21.10“Similarly, they do not investigate ‘the applications of mindfulness are permanent’ or ‘impermanent.’ Connect this in the same way with each, up to they do not investigate ‘the right efforts…,’ ‘the legs of miraculous power…,’ ‘the faculties…,’ ‘the powers…,’ ‘the limbs of awakening…,’ ‘the eightfold noble path…,’ ‘the ten powers…,’ ‘the four fearlessnesses…,’ ‘the four detailed and thorough knowledges…,’ ‘the eighteen distinct attributes of a buddha…,’ ‘all the meditative stabilizations…,’ ‘all the dhāraṇī gateways…,’ or ‘the knowledge of all aspects is permanent’ or ‘impermanent,’ ‘is happiness’ or ‘suffering,’ ‘is self’ or ‘no self,’ ‘is calm’ or ‘not calm,’ ‘is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ or ‘is isolated’ or ‘not isolated.’ [F.229.b]
21.10「同樣，他們不觀察『念處是常』或『無常』。以同樣的方式與每一項相連接，直到他們不觀察『正勤……』、『神足……』、『根……』、『力……』、『覺支……』、『八正道……』、『十力……』、『四無所畏……』、『四無礙解……』、『十八不共法……』、『一切三昧……』、『一切陀羅尼門……』或『一切相智是常』或『無常』、『是樂』或『是苦』、『是我』或『無我』、『是寂靜』或『不寂靜』、『是空』或『非空』、『有相』或『無相』、『是願』或『無願』或『是寂滅』或『不寂滅』。」
21.11“Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that.”
21.11「尊者舍利弗，菩薩摩訶薩修行般若波羅蜜多，就像這樣去思辨那些法。」
21.12Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Lord, it is because the nonproduction of form is not form ; the nonproduction of feeling … perception … volitional factors … and consciousness is not consciousness; and similarly, the nonproduction of the constituents … the sense fields … the dependent originations … the perfections … all the emptinesses … the dharmas on the side of awakening … the powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the eighteen distinct attributes of a buddha … and the knowledge of all aspects is not the knowledge of all aspects’?”
21.12舍利弗於是提問：「尊者須菩提，您為什麼說『世尊，正因為色的不生忍不是色；受的不生忍……想的不生忍……行的不生忍……以及識的不生忍不是識；同樣地，界的不生忍……處的不生忍……緣起的不生忍……度的不生忍……一切空性的不生忍……覺分法的不生忍……力的不生忍……無畏的不生忍……種智的不生忍……定的不生忍……陀羅尼門的不生忍……十八不共法的不生忍……以及一切相智的不生忍不是一切相智』呢？」
21.13“Venerable Śāriputra,” replied Subhūti, “ form is empty of form . Venerable Śāriputra, the emptiness of form is not form and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of form is not form .
21.13「尊者舍利弗，色空於色。尊者舍利弗，色之空性非色亦非生。尊者舍利弗，因此多種解釋之一，色之不生非色。」須菩提如是答道。
21.14“Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is empty of consciousness. Venerable Śāriputra, the emptiness of consciousness is not consciousness and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of consciousness is not consciousness.
21.14「舍利弗，受、想、行空於識。舍利弗，識空不是識，亦不是生。舍利弗，因此眾多解釋之一，識的不生不是識。」
21.15“Venerable Śāriputra, the perfection of giving is empty of the perfection of giving. Venerable Śāriputra, the emptiness of the perfection of giving is not the perfection of giving and is not production. Similarly, [F.230.a] Venerable Śāriputra, 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 perfection of wisdom. The emptiness of the perfection of wisdom is not the perfection of wisdom and is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the perfection of wisdom is not the perfection of wisdom.
21.15「舍利弗，檀那波羅蜜多空於檀那波羅蜜多。舍利弗，檀那波羅蜜多之空不是檀那波羅蜜多，也不是生。同樣地，舍利弗，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，以及般若波羅蜜多空於般若波羅蜜多。般若波羅蜜多之空不是般若波羅蜜多，也不是生。舍利弗，因為這一個多種解釋之一，般若波羅蜜多之不生不是般若波羅蜜多。」
21.16“Venerable Śāriputra, inner emptiness is empty of inner emptiness. Venerable Śāriputra, the emptiness of inner emptiness is not inner emptiness and is not production, up to the emptiness that is the nonexistence of an intrinsic nature is empty of the emptiness that is the nonexistence of an intrinsic nature. The emptiness of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature, and it is not production. Venerable Śāriputra, because of this one of many explanations, the nonproduction of the emptiness that is the nonexistence of an intrinsic nature is not the emptiness that is the nonexistence of an intrinsic nature.
21.16尊者舍利弗，內空空於內空。尊者舍利弗，內空的空性不是內空，也不是生。直到無自性空空於無自性空。無自性空的空性不是無自性空，也不是生。尊者舍利弗，因為這樣的多種解說，無自性空的不生不是無自性空。
21.17“Venerable Śāriputra, the applications of mindfulness are empty of the applications of mindfulness. The emptiness of the applications of mindfulness is not the applications of mindfulness and is not production. Similarly, Venerable Śāriputra, the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … the path … the ten powers … the fearlessnesses … the detailed and thorough knowledges … the meditative stabilizations … the dhāraṇī gateways … the buddhadharmas … and the knowledge of all aspects is empty of the knowledge of all aspects. The emptiness of the knowledge of all aspects is not the knowledge of all aspects and is not production. Venerable Śāriputra, because of this one of many explanations, [F.230.b] the nonproduction of the knowledge of all aspects is not the knowledge of all aspects.”
21.17「尊者舍利弗，念處空於念處。念處之空不是念處，也不是生。同樣地，尊者舍利弗，正勤、神足、根、力、覺支、道、十力、無畏、種智、三昧、陀羅尼門、佛法，一直到一切相智空於一切相智。一切相智之空不是一切相智，也不是生。尊者舍利弗，正是因為這一個眾多解釋中的一個，一切相智的不生不是一切相智。」
21.18Śāriputra then asked, “Venerable Subhūti, why do you say, ‘It is because a decrease in form is not form ; a decrease in feeling … perception … volitional factors … and consciousness is not consciousness; and similarly, a decrease in the constituents … the sense fields … the dependent originations … the emptinesses … the dharmas on the side of awakening … the perfections … the powers … the fearlessnesses … the detailed and thorough knowledges … the buddhadharmas, up to and the knowledge of all aspects is not the knowledge of all aspects’?”
21.18舍利弗問道：「尊者須菩提，你為什麼說『色的減少不是色；受、想、行、識的減少不是識；同樣地，界的減少、處的減少、緣起的減少、空性的減少、覺分法的減少、度的減少、力的減少、無畏的減少、種智的減少、佛法的減少，乃至一切相智的減少都不是一切相智』呢？」
21.19“Venerable Śāriputra,” replied Subhūti, “it is because decrease, form , and not being divided, as well as decrease, feeling, perception, volitional factors, consciousness, and not being divided—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark. The constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and the knowledge of all aspects are similar, so decrease, the knowledge of all aspects, and not being divided—all those dharmas [F.231.a] are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.
21.19「尊者舍利弗，正是因為減少、色和不分離，以及減少、受、想、行、識和不分離——所有這些法都不相合也不相離，無色相、無法指出、無障礙，只有一個相——即無相。界、處、緣起、度、覺分法、一切空性、十力、無畏、種智、十八不共法和一切相智都是如此，所以減少、一切相智和不分離——所有這些法都不相合也不相離，無色相、無法指出、無障礙，只有一個相——即無相。」
21.20“Venerable Śāriputra, because of this one of many explanations, a decrease in form is not form , and a decrease in feeling … perception … volitional factors … and consciousness is not consciousness. Connect this in the same way with each, up to a decrease in the knowledge of all aspects is not the knowledge of all aspects.”
21.20「舍利弗尊者，正因為這諸多解說中的一種，色的減少不是色，受的減少……想的減少……行的減少……識的減少不是識。以此方式依次類推連貫，直到一切相智的減少不是一切相智。」
21.21Śāriputra then asked, “Venerable Subhūti, why do you say, ‘Anything called form is counted as not two. Similarly, anything called feeling , perception , volitional factors , or consciousness is counted as not two, up to anything called the knowledge of all aspects is counted as not two’?”
21.21舍利弗便問道：「尊者須菩提，為什麼你說『任何稱為色的東西被認為是非二的。同樣地，任何稱為受、想、行或識的東西被認為是非二的，直到任何稱為一切相智的東西被認為是非二的』呢？」
21.22“Venerable Śāriputra,” replied Subhūti, “it is because nonproduction is not one thing and form another; nonproduction itself is form , and form itself is nonproduction. It is because nonproduction is not one thing and feeling … perception … volitional factors … and consciousness another; nonproduction itself is consciousness, and consciousness itself is nonproduction.
21.22「舍利弗尊者，」須菩提答道，「正是因為不生忍不是一回事，色是另一回事；不生忍本身就是色，色本身就是不生忍。正是因為不生忍不是一回事，受、想、行、識是另一回事；不生忍本身就是識，識本身就是不生忍。
21.23“Venerable Śāriputra, because of this one of many explanations, anything called form is counted as not two, and anything called feeling , perception , volitional factors , or consciousness is counted as not two—similarly with the constituents, the sense fields, the dependent originations, the perfections, the dharmas on the side of awakening, [F.231.b] all the emptinesses, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha.
21.23「舍利弗，以此一種多門解說之故，任何稱為色者被計為非二，任何稱為受、想、行或識者被計為非二——同樣地，界、處、緣起、度、覺分法、一切空性、十力、無畏、種智及十八不共法也是如此。
21.24“Venerable Śāriputra, it is because nonproduction is not one thing and the knowledge of all aspects another; nonproduction itself is the knowledge of all aspects, and the knowledge of all aspects itself is nonproduction. Venerable Śāriputra, because of this one of many explanations, anything called the knowledge of all aspects is counted as not two.”
21.24「舍利弗，正是因為不生本身不是一物，一切相智是另一物；不生本身就是一切相智，一切相智本身就是不生。舍利弗，正因為有這許多解釋中的一個，凡是稱為一切相智的，都被計算為非二。」
21.25Then venerable Subhūti said to the Lord, “Lord, when bodhisattva great beings practicing the perfection of wisdom investigate those dharmas like that, because of absolute purity they then view the nonproduction of form ; because of absolute purity they view the nonproduction of feeling, perception, volitional factors, and consciousness; because of absolute purity they view the nonproduction of a self; and because of absolute purity they view the nonproduction of a being, a living being, 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. Similarly, because of absolute purity they view the nonproduction of the constituents, sense fields, and dependent origination; because of absolute purity they view the nonproduction of the perfection of giving; and similarly, because of absolute purity they view the nonproduction of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; [F.232.a] because of absolute purity they view the nonproduction of inner emptiness, up to because of absolute purity they view the nonproduction of the emptiness that is the nonexistence of an intrinsic nature; because of absolute purity they view the nonproduction of the applications of mindfulness; and because of absolute purity they view the nonproduction of the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, dhāraṇīs, meditative stabilization gateways, eighteen distinct attributes of a buddha, and the knowledge of all aspects. Because of absolute purity they view the nonproduction of an ordinary person; because of absolute purity they view the nonproduction of the dharmas of an ordinary person; because of absolute purity they view the nonproduction of a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha; and they view the nonproduction of the buddha dharmas.”
21.25尊者須菩提對世尊說：「世尊，菩薩摩訶薩修習般若波羅蜜多，如此調查那些法時，因為絕對清淨而見色的不生；因為絕對清淨而見受、想、行、識的不生；因為絕對清淨而見我的不生；因為絕對清淨而見眾生、生者、士夫、人者、人類、摩奴生者、作者、受者、知者、見者的不生。同樣地，因為絕對清淨而見界、處、緣起的不生；因為絕對清淨而見檀那波羅蜜多的不生；同樣地，因為絕對清淨而見尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多、般若波羅蜜多的不生；因為絕對清淨而見內空乃至無自性空的不生；因為絕對清淨而見念處的不生；因為絕對清淨而見正勤、神足、根、力、覺支、道、十力、無畏、種智、陀羅尼、定門、十八不共法、一切相智的不生。因為絕對清淨而見凡夫的不生；因為絕對清淨而見凡夫法的不生；因為絕對清淨而見須陀洹及須陀洹法、一來果及一來果法、不還果及不還果法、阿羅漢及阿羅漢法、辟支佛及辟支佛法、菩薩及菩薩法、佛的不生；以及見佛法的不生。」
21.26Śāriputra then said, “According to the way I understand the meaning of what venerable Subhūti has said, form is a nonproduction; feeling, perception, volitional factors, and consciousness are a nonproduction; the constituents are a nonproduction, the sense fields are a nonproduction, and dependent origination is a nonproduction; the perfections [F.232.b] are a nonproduction; all the emptinesses are a nonproduction; the thirty-seven dharmas on the side of awakening are a nonproduction; the meditative stabilizations and dhāraṇī gateways are a nonproduction; the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are a nonproduction; the knowledge of all aspects is a nonproduction; an ordinary person is a nonproduction and the dharmas of an ordinary person are a nonproduction; a stream enterer and the dharmas of a stream enterer, a once-returner and the dharmas of a once-returner, a non-returner and the dharmas of a non-returner, a worthy one and the dharmas of a worthy one, a pratyekabuddha and the dharmas of a pratyekabuddha, a bodhisattva and the dharmas of a bodhisattva, and a buddha are a nonproduction; and the buddha dharmas are a nonproduction.
21.26舍利弗說道：「根據我對尊者須菩提所說義理的理解，色是不生，受、想、行、識是不生，界是不生，處是不生，緣起是不生，度是不生，一切空性是不生，三十七菩提分法是不生，三昧和陀羅尼門是不生，十力、無畏、種智、十八不共法是不生，一切相智是不生，凡夫是不生、凡夫的法是不生，須陀洹和須陀洹的法、斯陀含和斯陀含的法、阿那含和阿那含的法、阿羅漢和阿羅漢的法、辟支佛和辟支佛的法、菩薩和菩薩的法是不生，佛是不生，佛法是不生。」
21.27“Venerable Subhūti, if form is a nonproduction, up to the buddha dharmas are a nonproduction, then, Venerable Subhūti, will śrāvakas not have already gained śrāvaka awakening, and similarly, ordinary persons not have already gained … up to pratyekabuddha awakening as well? Similarly, will bodhisattvas not have already gained the knowledge of all aspects, will the five forms of life not also be undifferentiable, and will bodhisattva great beings not have already gained the five awakenings? Venerable Subhūti, if all dharmas are a nonproduction, why would stream enterers cultivate the path in order to eliminate the three fetters; once-returners cultivate the path in order to weaken greed, hatred, and confusion; non-returners cultivate the path in order to eliminate the five fetters that are associated with the lower realms; [F.233.a] worthy ones cultivate the path in order to eliminate the five fetters that are associated with the upper realms; and those in the Pratyekabuddha Vehicle cultivate the path in order to reach their own awakening? Why do bodhisattva great beings undertake the difficult practices for the sake of beings and experience those sufferings, whatever they may be; why has a tathāgata, worthy one, perfectly complete buddha fully awakened to unsurpassed, perfect, complete awakening; and why has a tathāgata turned the wheel of the Dharma?”
21.27「尊者須菩提，如果色是不生，乃至佛法是不生，那麼，尊者須菩提，聲聞豈不是已經證得聲聞菩提，同樣地，凡夫豈不是已經證得……乃至辟支佛菩提呢？同樣地，菩薩豈不是已經證得一切相智，五趣豈不也是無差別，菩薩摩訶薩豈不是已經證得五種菩提？尊者須菩提，如果一切法是不生，為什麼須陀洹修習道路以消除三結；一來果修習道路以削弱貪、瞋、癡；不還果修習道路以消除下分結；阿羅漢修習道路以消除上分結；辟支佛乘的人修習道路以達到他們自己的菩提？為什麼菩薩摩訶薩為了眾生而承擔困難的修行，經歷那些痛苦，無論是什麼痛苦；為什麼如來、阿羅漢、正等正覺者已經覺悟到無上正等菩提；為什麼如來轉動了法輪？」
21.28Subhūti replied, “Venerable Śāriputra, I do not accept that an unproduced dharma has an attainment, or a clear realization. I do not accept that which is unproduced becomes a stream enterer. I do not accept that which is unproduced has the result of stream enterer. I do not accept that which is unproduced becomes a once-returner and has the result of once-returner, a non-returner and result of non-returner, the state of a worthy one and the result of the state of a worthy one, or a pratyekabuddha’s awakening and a pratyekabuddha.
21.28須菩提回答說：「尊者舍利弗，我不接受無生的法具有證得或現觀。我不接受無生的成為須陀洹。我不接受無生的具有須陀洹果。我不接受無生的成為斯陀含並具有斯陀含果、成為阿那含並具有阿那含果、成為阿羅漢位並具有阿羅漢果、或成為辟支佛並具有辟支佛的覺悟。」
21.29“Venerable Śāriputra, I do not accept that bodhisattvas are undertaking difficult practices, or that bodhisattva great beings practice with the idea of difficulty. And why? Because it is not possible, Venerable Śāriputra, for bodhisattva great beings who entertain the idea of difficulty to work for the welfare of infinite, countless beings. Rather, Venerable Śāriputra, by generating the perception they are a father, generating the perception they are a mother, generating the perception they are a son, generating the perception they are ‘me,’ they can work for the welfare of infinite, countless beings. Venerable Śāriputra, bodhisattva great beings must produce this thought: [F.233.b] ‘Just as we say “self” again and again but it does not exist and cannot be apprehended as anyone at all in any way at all, we must produce that thought in just such a way about all inner and outer dharmas as well.’ If they produce such an idea, then the idea of difficulty does not arise. And why? Because bodhisattva great beings do not appropriate and do not apprehend any dharma as anything at all in any way at all.
21.29「尊者舍利弗，我不承認菩薩在進行難行的實踐，也不承認菩薩摩訶薩懷有難行的想法進行修行。為什麼呢？尊者舍利弗，因為懷有難行想法的菩薩摩訶薩無法為無邊無數的眾生謀求福祉。相反地，尊者舍利弗，菩薩摩訶薩通過生起『我是父親』的想法，生起『我是母親』的想法，生起『我是兒子』的想法，生起『我』的想法，如此才能為無邊無數的眾生謀求福祉。尊者舍利弗，菩薩摩訶薩必須生起這樣的念頭：『就像我們一再說著「我」，但「我」並不存在，也無法被任何方式認識為任何人，我們必須以同樣的方式對所有內外法生起那樣的念頭。』如果他們生起這樣的想法，那麼難行的想法就不會生起。為什麼呢？因為菩薩摩訶薩不執取，也不以任何方式執著任何法為任何東西。」
21.30“Venerable Śāriputra, in the absence of production I do not accept that there is the state of a tathāgata and unsurpassed, perfect, complete awakening, and I do not accept a turning of the wheel of the Dharma.
21.30「舍利弗，在無生的情況下，我不認可有如來的位狀和無上正等正覺，我也不認可有法輪的轉動。
“I do not accept that an unproduced dharma attains an unproduced attainment.”
「我不認可無生的法証得無生的証得。」
21.31“Well then, Venerable Subhūti, does an unproduced dharma attain a produced attainment, or does a produced dharma attain an unproduced attainment?” asked Śāriputra.
21.31「尊者須菩提，那麼，無生的法證得有生的證得呢，還是有生的法證得無生的證得呢？」舍利弗問道。
21.32Subhūti replied, “Venerable Śāriputra, I do not accept that a produced dharma attains an unproduced attainment, nor do I accept that an unproduced dharma attains a produced attainment.”
21.32須菩提答道：「舍利弗，我不承認生起的法證得無生的證得，也不承認無生的法證得生起的證得。」
21.33“Venerable Subhūti, is there then no attainment and is there no clear realization?” asked Śāriputra.
21.33舍利弗問道：「尊者須菩提，那麼就沒有證得，也沒有現觀嗎？」
21.34Subhūti replied, “Venerable Śāriputra, there is an attainment and there is a clear realization, but not in a dual way. Venerable Śāriputra, attainment and clear realization are labeled by ordinary convention. A stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha, or bodhisattva—even a buddha—is labeled by ordinary convention. Ultimately there is no attainment and there is no clear realization, there is no [F.234.a] stream enterer, there is no once-returner, there is no non-returner, there is no worthy one, there is no pratyekabuddha, there is no bodhisattva, and there is not even a buddha.”
21.34須菩提答道：「舍利弗，有證得，也有現觀，但不是二元的方式。舍利弗，證得和現觀是用世俗諦來標籤的。須陀洹，或一來果，或不還果，或阿羅漢，或辟支佛，或菩薩——甚至佛——都是用世俗諦來標籤的。從勝義來說，沒有證得，也沒有現觀，沒有須陀洹，沒有一來果，沒有不還果，沒有阿羅漢，沒有辟支佛，沒有菩薩，甚至也沒有佛。」
21.35“Venerable Subhūti, is the unproduced similar to an attainment and a clear realization that, as ordinary convention, is formless, cannot be pointed out, does not obstruct, and has only one mark—that is, no mark?” asked Śāriputra.
21.35舍利弗問道：「尊者須菩提，無生是否類似於證得和現觀？這些作為世俗諦，是無色的、無法指出的、不障礙的，只有一個相——即是無相？」
21.36“Exactly so, Venerable Śāriputra, exactly so,” Subhūti replied. “Because of this one of many explanations, neither is production produced nor is nonproduction produced.”
21.36須菩提回答說：「正是如此，舍利弗尊者，正是如此。正因為有這唯一的眾多解釋，生既不被生起，不生忍也不被生起。」
21.37“Venerable Subhūti, are you confident in your readiness to say again and again that ‘dharmas are unproduced’? Are you also confident in your readiness to say there is no production of unproduced dharmas?” asked Śāriputra.
21.37舍利弗問：「尊者須菩提，你能確信自己做好了準備，一次又一次地說『法是無生的』嗎？你也能確信自己做好了準備，說無生的法沒有生起嗎？」
21.38Subhūti replied, “In regard to what you have said, Venerable Śāriputra—‘Are you confident in your readiness to say again and again that “dharmas are unproduced”?’—I have no confident readiness to say again and again that dharmas are unproduced. I have no confident readiness to say there is no production of unproduced dharmas. And why? Because, Venerable Śāriputra, an unproduced dharma, nonproduction, confident readiness, saying something, and a state of production—all those dharmas are not conjoined and not disjoined, are formless, cannot be pointed out, do not obstruct, and have only one mark—that is, no mark.”
21.38須菩提回答說：「尊者舍利弗，關於你所說的『你對於再三說「法是無生」有沒有確信的準備？』這個問題，我沒有確信的準備再三說法是無生的。我也沒有確信的準備說無生法沒有生起。為什麼呢？尊者舍利弗，無生的法、不生、確信的準備、說話、以及生的狀態——所有這些法既不相合也不相離，都是無形的，無法指出，不會妨礙，只有一個相——也就是沒有相。」
21.39“Venerable Subhūti, is there no production of saying, is there also no production of confident readiness, and is there also no production of a dharma? Are those dharmas that are the point of departure for what has to be said [F.234.b] also not produced?” asked Śāriputra.
21.39「尊者須菩提，是否沒有說的生起？是否也沒有信心準備的生起？是否也沒有法的生起？那些作為所要說事項之出發點的法，是否也未曾生起？」舍利弗問道。
21.40“Exactly so, Venerable Śāriputra,” replied Subhūti. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma. Those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. And why? Because there is no production of form , and there is no production of feeling, perception, volitional factors, or consciousness. Similarly, there is no production of the constituents, the sense fields, or dependent originations; of the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha; up to there is no production of the knowledge of all aspects.”
21.40「正是如此，尊者舍利弗，」須菩提回答說，「說話沒有生起，確信的準備也沒有生起，法也沒有生起。那些作為信心給予說話準備之出發點的法沒有生起。為什麼呢？因為色沒有生起，受、想、行、識也沒有生起。同樣地，界、處、緣起沒有生起；度、三十七菩提分法、一切空性、一切三昧、一切陀羅尼、力、無畏、種智、十八不共法沒有生起；乃至一切相智沒有生起。」
21.41“Exactly so, Venerable Subhūti,” agreed Śāriputra. “There is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced. There is no production of the aggregates, the constituents, sense fields, dependent origination, the perfections, the dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the powers, the fearlessnesses, the detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha. Connect this in the same way with there is no production of … up to the knowledge of all aspects. Since this is the case the five forms of life are differentiable as ordinary conventions, but not ultimately.” [F.235.a]
21.41「就是這樣，尊者須菩提，」舍利弗同意道。「沒有語言的生起，也沒有信心準備的生起，也沒有法的生起；作為信心給予準備而說話之出發點的那些法是未生的。蘊、界、處、緣起、度、覺分法、一切空性、一切定、一切陀羅尼、力、無畏、種智都沒有生起，直至佛的十八不共法。以同樣的方式將此與沒有生起一直到一切相智連接起來。由於事實如此，五趣作為世俗諦是可以區別的，但在勝義上則不然。」
21.42“Exactly so, Venerable Śāriputra, exactly so,” agreed Subhūti. “Venerable Śāriputra, just as attainment and clear realization exist as ordinary conventions, similarly the five forms of life too are differentiable as ordinary conventions, but not ultimately. And why? Venerable Śāriputra, it is because ultimately there is no maturation of karma, there is no production, there is no cessation, there is no defilement, and there is no purification.”
21.42「正是如此，尊者舍利弗，正是如此，」須菩提同意說。「尊者舍利弗，正如證得和現觀存在於世俗諦的層面，同樣地，五趣也可以區分為世俗諦的層面，但卻不是終極義諦。這是為什麼呢？尊者舍利弗，因為在終極義諦的層面，沒有業果成熟，沒有生起，沒有滅，沒有染污，也沒有清淨。」
21.43“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?” asked Śāriputra.
21.43舍利弗問道：「尊者須菩提，無生的法是生起呢，還是已生的法是生起呢？」
21.44Subhūti replied, “Venerable Śāriputra, I do not accept that an unproduced dharma is produced, nor do I accept that a produced dharma is produced.”
21.44須菩提回答說：「尊者舍利弗，我不承認無生的法是生起的，我也不承認已生起的法是生起的。」
21.45“Venerable Subhūti, what unproduced dharma do you not accept is produced?” asked Śāriputra.
21.45舍利弗問道：「尊者須菩提，你說不接受無生之法生起，那麼你不接受什麼樣的無生之法生起呢？」
21.46Subhūti replied, “Venerable Śāriputra, I do not accept that unproduced form is produced; I do not accept that unproduced feeling, perception, volitional factors, and consciousness are produced; and similarly with the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha. I do not accept that unproduced awakening is attained; I do not accept that it is clearly realized.”
21.46須菩提回答說：「尊者舍利弗，我不接受無生的色是生起的；我不接受無生的受、想、行、識是生起的；同樣地，我也不接受無生的界、處、緣起、度、三十七菩提分法、一切空性、力、無畏、種智和十八不共法是生起的。我不接受無生的菩提是得到的；我不接受它是明白證悟的。」
21.47“Venerable Subhūti, what produced dharma do you not accept is produced?” asked Śāriputra.
21.47舍利弗問：「尊者須菩提，你所不接受生起的是什麼有生起的法？」
21.48Subhūti replied, “Venerable Śāriputra, I do not accept that a produced form empty of an intrinsic nature is produced. Venerable Śāriputra, I do not accept [F.235.b] that a produced feeling, perception, volitional factors, or consciousness empty of an intrinsic nature is produced. Venerable Śāriputra, connect this in the same way with I do not accept…, up to a produced awakening empty of an intrinsic nature is produced.”
21.48須菩提答道：「尊者舍利弗，我不認為具有自性空的生起之色是生起的。尊者舍利弗，我不認為具有自性空的生起之受、想、行或識是生起的。尊者舍利弗，請以同樣的方式將『我不認為』依次連貫應用到具有自性空的生起之菩提是生起的為止。」
21.49“Venerable Subhūti, is an unproduced dharma produced, or is a produced dharma produced?” asked Śāriputra.
21.49舍利弗問：「尊者須菩提，無生的法是生起呢，還是生起的法是生起呢？」
21.50Subhūti replied, “Venerable Śāriputra, the unproduced is not produced, and the produced is not produced either. And why? Venerable Śāriputra, it is because both produced and unproduced dharmas are neither conjoined nor disjoined because there is no production. And why? Venerable Śāriputra, it is because there is no production of form ; there is no production of feeling, perception, volitional factors, or consciousness; and similarly, there is no production of the constituents, the sense fields, dependent origination, the perfections, the thirty-seven dharmas on the side of awakening, all the emptinesses, all the meditative stabilizations, all the dhāraṇīs, the ten powers, the four fearlessnesses, the detailed and thorough knowledges, or the eighteen distinct attributes of a buddha. Connect this in the same way with physical volitional factors, verbal volitional factors, or mental volitional factors, up to there is no production of the knowledge of all aspects.
21.50須菩提回答道：「尊者舍利弗，無生者不生，生起者也不生。為什麼呢？尊者舍利弗，因為生起和無生的法既不相合也不相離，這是因為沒有生起。為什麼呢？尊者舍利弗，因為色沒有生起；受、想、行、識沒有生起；同樣地，界、處、緣起、度、三十七菩提分法、一切空性、一切定、一切陀羅尼、十力、四無畏、種智、十八不共法都沒有生起。以此相同的方式來理解身業、口業、意業，直到一切相智都沒有生起。」
21.51“Venerable Śāriputra, because of this one of many explanations, there is no production of saying, there is also no production of confident readiness, and there is also no production of a dharma; those dharmas that are the point of departure for a confidence giving a readiness to speak are not produced.”
21.51「舍利弗尊者，因為這一個眾多的解釋之中，沒有言說的生起，也沒有信心準備的生起，也沒有法的生起；那些作為信心產生言說準備之出發點的法都是不生的。」
21.52Śāriputra then declared, “Venerable Subhūti should be placed highest among Dharma teachers. And why? Because he escapes right from whatever it is he is asked about.” [F.236.a]
21.52舍利弗說：「尊者須菩提應該被列為首位的法師。這是為什麼呢？因為無論被問到什麼，他都能超越而出。」
Subhūti replied, “It is because all dharmas have no fixed position.”
須菩提回答說：「是因為一切法都沒有固定的位置。」
21.53“Venerable Subhūti, in what way do all dharmas have no fixed position?” asked Śāriputra.
21.53舍利弗問道：「尊者須菩提，一切法為什麼沒有固定的位置？」
Subhūti replied, “Venerable Śāriputra, form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
須菩提說道：「舍利弗，色是空的本性。它在內部沒有固定的位置，在外部也沒有固定的位置，不依靠兩者就無法執取。舍利弗，受、想、行，而識是空的本性。它在內部沒有固定的位置，在外部也沒有固定的位置，不依靠兩者就無法執取。」
21.54“Venerable Śāriputra, the eyes are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, the ears … the nose … the tongue … the body … and the thinking mind is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
21.54「舍利弗，眼空無本性，眼無有內住，眼無有外住，眼不可以內外俱執。舍利弗，耳、鼻、舌、身及意空無本性，意無有內住，意無有外住，意不可以內外俱執。」
21.55“Venerable Śāriputra, a form is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, a sound … a smell … a taste … a feeling … and a dharma is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
21.55「舍利弗，色空無本性。內無固定位置，外無固定位置，不能同時執著兩者。舍利弗，聲、香、味、受及法皆空無本性。內無固定位置，外無固定位置，不能同時執著兩者。」
21.56“Venerable Śāriputra, the perfection of giving is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, similarly the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom [F.236.b] is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
21.56「尊者舍利弗，檀那波羅蜜多空於本性。它在內部沒有固定位置，在外部沒有固定位置，不依靠兩者皆無法被執取。尊者舍利弗，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……及般若波羅蜜多空於本性。它在內部沒有固定位置，在外部沒有固定位置，不依靠兩者皆無法被執取。
21.57“Venerable Śāriputra, inner emptiness is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both. Venerable Śāriputra, … up to the emptiness that is the nonexistence of an intrinsic nature is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
21.57「尊者舍利弗，內空以本性空。它在內部沒有固定的位置，在外部沒有固定的位置，並且不能在沒有兩者的情況下被執取。尊者舍利弗，……直到無自性空以本性空。它在內部沒有固定的位置，在外部沒有固定的位置，並且不能在沒有兩者的情況下被執取。
21.58“Venerable Śāriputra, the applications of mindfulness are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both. Venerable Śāriputra, similarly the right efforts … the legs of miraculous power … the faculties … the powers … the limbs of awakening … and the path is empty of a basic nature. It has no fixed position inside, it has no fixed position outside, and it cannot be apprehended without both.
21.58「尊者舍利弗，念處空於本性。它在內沒有固定的位置，在外也沒有固定的位置，離開兩者則無法執取。尊者舍利弗，同樣地，正勤……神足……根……力……覺支……和道空於本性。它在內沒有固定的位置，在外也沒有固定的位置，離開兩者則無法執取。」
21.59“Venerable Śāriputra, the powers … the fearlessnesses … the detailed and thorough knowledges … and the eighteen distinct attributes of a buddha are empty of a basic nature. They have no fixed position inside, they have no fixed position outside, and they cannot be apprehended without both.
21.59「尊者舍利弗，諸力、諸無畏、詳盡圓滿的智慧以及佛的十八不共法皆空於本性。它們在內無固定位置，在外無固定位置，且不能在兩者皆無的情況下被執取。」
21.60“Venerable Śāriputra, because of this one of many explanations, all dharmas have no fixed position because they are empty of a basic nature.
21.60「舍利弗，以此諸多解釋之一，一切法都因為無基本自性而沒有固定位置。」
21.61“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections should purify form ; should purify feeling, perception, volitional factors, and [F.237.a] consciousness; should purify the constituents, the sense fields, dependent origination, the perfections, all the emptinesses, the thirty-seven dharmas on the side of awakening, the meditative stabilizations, the dhāraṇīs, the ten powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha; up to should purify the knowledge of all aspects.”
21.61"尊者舍利弗，菩薩摩訶薩修習六波羅蜜，應當淨化色；應當淨化受、想、行、識；應當淨化界、處、緣起、度、一切空性、三十七菩提分法、三昧、陀羅尼、十力、無畏、種智、十八不共法；乃至應當淨化一切相智。"
21.62“Venerable Subhūti how do bodhisattva great beings practicing the six perfections purify the awakening path?” asked Śāriputra.
21.62「尊者須菩提，菩薩摩訶薩修習六波羅蜜，如何淨化菩提分法？」舍利弗問道。
Subhūti replied, “Venerable Śāriputra, there is an ordinary perfection of giving and there is an extraordinary perfection of giving. Similarly, there is an ordinary perfection of morality … perfection of patience … perfection of perseverance … perfection of concentration … and perfection of wisdom and there is an extraordinary perfection of wisdom.”
須菩提回答：「尊者舍利弗，有世間的檀那波羅蜜多，也有出世的檀那波羅蜜多。同樣，有世間的尸羅波羅蜜多……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，也有出世的般若波羅蜜多。」
21.63“Venerable Subhūti, what is an ordinary perfection of giving and what is an extraordinary one?” asked Śāriputra.
21.63舍利弗問道：「尊者須菩提，什麼是世間的佈施波羅蜜多，什麼是出世的佈施波羅蜜多？」
21.64“Venerable Śāriputra,” replied Subhūti, “here bodhisattva great beings become givers, great philanthropists, and give food to those leading a secluded religious life, to brahmins, to the pitiful, to the destitute, to travelers, and to those who are begging for food. They give drinks to those who want drink, transport to those who want transport, clothes to those who want clothes, flowers to those who want flowers, flower garlands to those who want flower garlands, incense to those [F.237.b] who want incense, creams to those who want creams, homes to those who want a home, seats and beds to those who want seats and beds, tools to those who want tools, medicine to those who want medicine, up to whatever human requirements are appropriate—a son to those who want a son; a daughter to those who want a daughter; a wife to those who want a wife; a kingdom to those who want a kingdom; their head to those who want a head; their eyes to those who want eyes; a major or minor part of their body to those who want a major or minor part of the body; and their flesh, blood, and marrow to those who want flesh, blood, and marrow. They give all that away with a fixed position, thinking, ‘I am giving, they are receiving, this is charity, that is stinginess, I am a philanthropist, I am giving all my possessions away, I am doing what the buddhas said to do, I am practicing the perfection of giving.’ Having given those gifts by way of apprehending something, they make them into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, thinking, ‘Through the result of this charity of mine may those beings be happy in this life and may they, without appropriating anything, enter into complete nirvāṇa.’
21.64「尊者舍利弗，」須菩提回答說，「在這裡，菩薩摩訶薩成為佈施者、大慈悲家，他們佈施食物給出家者、婆羅門、苦難者、貧困者、旅人以及乞食者。他們佈施飲料給想要飲料的人，佈施運輸給想要運輸的人，佈施衣服給想要衣服的人，佈施花給想要花的人，佈施花環給想要花環的人，佈施香給想要香的人，佈施膏油給想要膏油的人，佈施房屋給想要房屋的人，佈施座位和床給想要座位和床的人，佈施工具給想要工具的人，佈施藥給想要藥的人，直到一切人類所需的物品都適當地佈施——佈施兒子給想要兒子的人；佈施女兒給想要女兒的人；佈施妻子給想要妻子的人；佈施國家給想要國家的人；佈施頭顱給想要頭顱的人；佈施眼睛給想要眼睛的人；佈施身體的大部分或小部分給想要身體大小部分的人；佈施血肉和骨髓給想要血肉和骨髓的人。他們以固定的觀念來佈施這一切，心想：『我在佈施，他們在接受，這是佈施，那是吝嗇，我是慈悲家，我在佈施我的所有財產，我在做佛陀所說的事，我在修習檀那波羅蜜多。』在以執著的方式佈施了這些禮物之後，他們將其回向為一切有情所共，並將其迴向於無上正等菩提，心想：『願我的這個佈施的結果能使那些有情在今生獲得快樂，並且願他們不貪著任何東西，進入圓寂涅槃。』」
21.65“They give those gifts attached to the three attachments. To which three? To the idea of self, the idea of other, and the idea of giving. Attached to those three attachments they give those gifts.
21.65「他們以三輪體空而執著地佈施那些禮物。是哪三輪？即我的觀念、他人的觀念和佈施的觀念。執著於這三輪體空，他們佈施那些禮物。」
21.66“That is called the ordinary perfection of giving . And why is it called the ordinary perfection of giving? [F.238.a] Because it does not move from the ordinary, does not transcend the ordinary, and does not pass beyond the ordinary. Because of this it is called the ordinary perfection of giving.
21.66「這叫做世間的佈施波羅蜜多。為什麼叫做世間的佈施波羅蜜多呢？因為它不超越世間，不超越世間，不超越世間。因為這個緣故，它叫做世間的佈施波羅蜜多。」
21.67“What is an extraordinary perfection of giving? It is the purity of the three spheres. And what is the purity of the three spheres? Venerable Śāriputra, here bodhisattva great beings giving gifts do not apprehend a self, do not apprehend a recipient, do not apprehend giving, and do not delight in its maturation. That, Venerable Śāriputra, is the bodhisattva great beings’ purity of the three spheres.
21.67「什麼是出世的檀那波羅蜜多？就是三輪體空。什麼是三輪體空？尊者舍利弗，這裡的菩薩摩訶薩進行佈施時，不執著我，不執著受施者，不執著佈施，也不貪著它的成熟。尊者舍利弗，這就是菩薩摩訶薩的三輪體空。」
21.68“Furthermore, Venerable Śāriputra, here bodhisattva great beings giving gifts give away gifts to all beings but without apprehending all beings, without apprehending a self, and without apprehending a gift; they dedicate it to unsurpassed, perfect, complete awakening but without apprehending even awakening. That, Venerable Śāriputra, is called the extraordinary perfection of giving . And why is it called the extraordinary perfection of giving? Because it moves from the ordinary, transcends the ordinary, and passes beyond the ordinary. Because of this it is called the extraordinary perfection of giving.
21.68「再者，舍利弗尊者，菩薩摩訶薩在此佈施禮物給一切有情，但不執著一切有情，不執著我，也不執著禮物；他們將其迴向無上正等正覺，但甚至不執著菩提。舍利弗尊者，這就叫做出世的檀那波羅蜜多。為什麼叫做出世的檀那波羅蜜多？因為它從世間移出，超越世間，並超越世間。因為這樣，它叫做出世的檀那波羅蜜多。」
21.69“The perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration are similar to that. [B18]
21.69「戒波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多亦復如是。
21.70“Venerable Śāriputra, there is also an ordinary perfection of wisdom and there is also an extraordinary one.
21.70「舍利弗尊者，有世間般若波羅蜜多，也有出世般若波羅蜜多。」
21.71“What is the ordinary perfection of wisdom? [F.238.b] Venerable Śāriputra, here bodhisattva great beings with a fixed position apprehending ‘I have curbed miserly thoughts’ give gifts fixed on the ideas of self, beings, and giving, giving away all their possessions—inner and outer things, owned and unowned—whatever they may be.
21.71「什麼是世間的般若波羅蜜多？尊者舍利弗，在這裡菩薩摩訶薩堅定地執著『我已經克服了慳貪心』，基於自、有情和佈施的觀念而給予佈施，布施出他們所有的財產——內在和外在的東西，已擁有和未擁有的——無論是什麼。
21.72“Firm in the good qualities of the ascetic, with a fixed position apprehending body, speech, and mind, and with a fixed view of self, a fixed view of beings, and a fixed view of the wholesome, they devote themselves to morality and the ten wholesome actions. Having made those moralities into something shared in common by all beings, with an apprehension of awakening they dedicate them to awakening by way of apprehending something.
21.72「堅持頭陀的功德，執著於身、語、意的固定立場，執著於我、執著於眾生、執著於善的固定見解，他們致力於戒和十善業。將這些戒律化為一切眾生共有，以執著菩提的方式，藉著執著某物而將其迴向於菩提。」
21.73“With a fixed view of praising self and disparaging others, self and beings, and patience, they put up with all the nasty things beings do, and, having made those wholesome roots into something shared in common by all beings, dedicate them, by way of apprehending something, to unsurpassed, perfect, complete awakening.
21.73「以固執自讚他貶、自與眾生、忍辱的見解，他們忍耐眾生所做的一切惡行，並將這些善根化為一切眾生共有，以執著某物的方式將之迴向無上正等菩提。」
21.74“Apprehending a body, apprehending a collection of merit, apprehending a collection of knowledge, apprehending self, apprehending beings, and apprehending awakening, they make a vigorous attempt, and on account of that they falsely project that they are making a vigorous attempt.
21.74「執著身體，執著福德集，執著智慧集，執著自我，執著眾生，執著菩提，他們作出精進的努力，並且因為這個緣故，他們虛妄地投射出自己正在作出精進的努力。
21.75“They meditate on love, compassion, joy, and equanimity; become absorbed in and emerge from the concentrations, clairvoyances, concentrations, and absorptions; and on account of relishing them [F.239.a] falsely project them. With a view that apprehends something, having made those wholesome roots into something shared in common by all beings, they dedicate them to awakening. Those are the ordinary ones.
21.75「他們修習慈、悲、喜、舍；進入和出離禪定、神通、禪定和等至；因為貪著它們而虛妄執著。以執著某物的見解，將那些善根作為一切有情共同的，將它們迴向於菩提。這些是世間的修行者。」
21.76“Apprehending ‘ form is empty’; apprehending ‘feeling, perception, volitional factors, and consciousness are empty’; and similarly, apprehending up to ‘the awakening of a buddha is empty,’ they meditate on emptiness, which is to say, they practice while apprehending those, and having made those wholesome roots into something shared in common by all beings, they dedicate them, again by way of apprehending them, to unsurpassed, perfect, complete awakening. Without skillful means (1) they confess, by way of apprehending them, all wrongdoings; (2) while apprehending, they rejoice in all the merits of self and others; and (3) they request all the buddhas to teach for the welfare of self and others, and having made the three aggregates of merit into something shared in common by all beings, they dedicate them without skillful means to the knowledge of all aspects. That is called the ordinary perfection of wisdom .
21.76「執著『色是空』；執著『受、想、行、識是空』；並以此類推，執著直到『佛的菩提是空』，他們在冥想空性時，也就是說，他們在執著這些的同時修行，並將這些善根化為一切有情共有，再次通過執著它們而迴向到無上正等正覺。沒有方便善巧（1）他們通過執著而懺悔一切惡業；（2）在執著的同時，他們隨喜自他一切福德；（3）他們祈請諸佛為自他福利而說法，並將三蘊福德化為一切有情共有，沒有方便善巧地迴向到一切相智。這被稱為世間般若波羅蜜多。」
21.77“What is the extraordinary perfection of wisdom? With wisdom that does not apprehend self, beings, or what is to be given, they purify the perfection of giving for awakening through the purity of the three spheres; without apprehending self, beings, morality, or awakening, they purify the perfection of morality for awakening through the purity of the three spheres; without apprehending self, patience, or awakening, they purify the perfection of patience for awakening through the purity of the three spheres; without apprehending self, body, mind, [F.239.b] perseverance, merit, or knowledge, they purify the perfection of perseverance for awakening through the purity of the three spheres; without apprehending self, beings, concentrations, meditative stabilizations, or absorptions, they purify the perfection of concentration for awakening through the purity of the three spheres; without apprehending all beings, they purify the perfection of wisdom for awakening, and they dedicate all the wholesome roots to unsurpassed, perfect, complete awakening with a dedication free from poison, an unsurpassed dedication, a dedication equal to the unequaled, an inconceivable dedication, an incomparable dedication, a dedication that is infinite.
21.77「什麼是出世的般若波羅蜜多？以不執著我、眾生、所佈施之物的智慧，通過三輪體空來淨化為了菩提的檀那波羅蜜多；不執著我、眾生、戒律、菩提，通過三輪體空來淨化為了菩提的尸羅波羅蜜多；不執著我、忍辱、菩提，通過三輪體空來淨化為了菩提的羼提波羅蜜多；不執著我、身、心、精進、福德、智慧，通過三輪體空來淨化為了菩提的毘黎耶波羅蜜多；不執著我、眾生、禪定、三昧、等至，通過三輪體空來淨化為了菩提的禪那波羅蜜多；不執著一切眾生，淨化為了菩提的般若波羅蜜多，並以無毒的迴向、無上的迴向、等無等的迴向、不可思議的迴向、無比的迴向、無邊的迴向，將一切善根迴向於無上正等正覺。」
“That is called the extraordinary perfection of wisdom .
「這就叫做出世間的般若波羅蜜多。」
21.78“Why is it called ordinary, worldly and why extraordinary, supramundane?
21.78"為什麼稱為世間的，為什麼稱為出世間的？
“There ordinary, worldly is used in seven different ways: on account of them the world is established; the world is the same as them; on account of them there is something given to the world; on account of them [F.240.a] they do not escape the world; they are for the coming into being of the world; and they come into being in the world. Those are called ordinary, worldly.
「這裡世間的是用七種不同的方式來說的：因為有了它們世間才能建立；世間與它們是相同的；因為有了它們才有東西給予世間；因為有了它們他們才不能逃脫世間；它們是為了世間的產生；以及它們在世間中產生。這些就叫做世間的。」
21.79“What is extraordinary, supramundane? It is used in seven different ways: on account of them the world goes free; they eliminate the world; on account of them a world causes an escape; those that are not the world; the world from which they will escape; those who free from the world; and those who free in the world. Those are called extraordinary, supramudane.
21.79「什麼叫做出世間的？它有七種用法：因為它們使世界得到解脫；它們消除了世界；因為它們世界能夠逃脫；那些不屬於世界的；他們將要逃脫的世界；那些從世界中解脫的；以及那些在世界中解脫的。這些就叫做出世間的。」
21.80“It is thus, Venerable Śāriputra, that bodhisattva great beings practicing the six perfections purify the awakening path.”
21.80「尊者舍利弗，菩薩摩訶薩修行六波羅蜜，得以淨化菩提分法。」
21.81“Venerable Subhūti, what is the bodhisattva great beings’ awakening path?” asked Śāriputra.
21.81舍利弗問道：「尊者須菩提，菩薩摩訶薩的菩提分法是什麼？」
21.82Subhūti replied, “Venerable Śāriputra, the four applications of mindfulness are the bodhisattva great beings’ awakening path. The four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the emptiness, signless, and wishless gateways to liberation; inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; and all the meditative stabilizations, all the dhāraṇī gateways, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion—those, Venerable Śāriputra, are called the bodhisattva great beings’ awakening path.”
21.82須菩提回答說：「尊者舍利弗，四念處是菩薩摩訶薩的菩提分法。四正勤、四神足、五根、五力、七覺支、八正道；空、無相、無願解脫門；內空，乃至無自性空；以及一切三昧、一切陀羅尼門、十力、四無所畏、四無礙解、十八不共法、大愛、大悲——尊者舍利弗，這些被稱為菩薩摩訶薩的菩提分法。」
21.83“Venerable Subhūti, for the perfection of what is this the labor?” asked Śāriputra.
21.83「尊者須菩提，這是修習什麼的般若波羅蜜多的工作呢？」舍利弗問道。
Subhūti replied, “This is the labor, Venerable Śāriputra, for the perfection of wisdom. And why? Because, Venerable Śāriputra, the perfection of wisdom is the one that gives birth to śrāvaka dharmas, [F.240.b] pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, the perfection of wisdom incorporates and includes śrāvaka dharmas, pratyekabuddha dharmas, bodhisattva dharmas, buddha dharmas, and all wholesome dharmas. Venerable Śāriputra, having practiced this perfection of wisdom those earlier tathāgatas, worthy ones, perfectly complete buddhas fully awakened to unsurpassed, perfect, complete awakening; Venerable Śāriputra, having trained in this same perfection of wisdom, future tathāgatas, worthy ones, perfectly complete buddhas will fully awaken to unsurpassed, perfect, complete awakening; and, Venerable Śāriputra, having trained in this same perfection of wisdom, tathāgatas, worthy ones, perfectly complete buddhas now dwelling and maintaining themselves in world systems in all ten directions fully awaken to unsurpassed, perfect, complete awakening.
須菩提回答說：「尊者舍利弗，這就是般若波羅蜜多的功業所在。為什麼呢？因為尊者舍利弗，般若波羅蜜多是生起聲聞法、辟支佛法、菩薩法、佛法，以及一切善法的那一個。尊者舍利弗，般若波羅蜜多能夠攝受和包含聲聞法、辟支佛法、菩薩法、佛法，以及一切善法。尊者舍利弗，過去的如來、阿羅漢、正等正覺佛，經由修習這般若波羅蜜多，圓滿證得了無上正等菩提；尊者舍利弗，未來的如來、阿羅漢、正等正覺佛，將經由修習這相同的般若波羅蜜多，圓滿證得無上正等菩提；尊者舍利弗，現在住於並安住在十方世界的如來、阿羅漢、正等正覺佛，正經由修習這相同的般若波羅蜜多，圓滿證得無上正等菩提。」
21.84“Venerable Śāriputra, if, when this perfection of wisdom has been explained, bodhisattva great beings do not become unsure and do not become perplexed, you should know that those bodhisattva great beings stay in that state, without staying in that state, in order to protect beings, [F.241.a] in order not to abandon beings, and you should know that the bodhisattva great beings, furthermore, stay in that state, by way of not staying in that state, inseparable from attention to great compassion.”
21.84「尊者舍利弗，如果當這般若波羅蜜多被宣說時，菩薩摩訶薩不會變得不確定，也不會變得困惑，你應該知道那些菩薩摩訶薩住在那個狀態中，卻不住在那個狀態中，為了保護眾生，為了不舍棄眾生，而且你應該知道那些菩薩摩訶薩，進一步地，以不住在那個狀態的方式住在那個狀態中，與大悲的注意力不相分離。」
21.85Śāriputra replied, “Venerable Subhūti, if you accept that those who stay in that state, staying in a state inseparable from paying attention to great compassion, are bodhisattva great beings, in that case, Venerable Subhūti, all beings will be bodhisattvas. And why? Because all beings are inseparable from attention.”
21.85舍利弗回答說：「尊者須菩提，如果你接受那些安住於此狀態，安住於與大悲關注不相分離的狀態中的人，是菩薩摩訶薩，那麼在這種情況下，尊者須菩提，一切有情都將是菩薩。這是為什麼呢？因為一切有情都與關注不相分離。」
21.86“Excellent, excellent, Venerable Śāriputra,” said Subhūti. “I will object to venerable Śāriputra in that venerable Śāriputra has got at just what is meant by expressing the statement as an absolute.
21.86「善哉，善哉，舍利弗！」須菩提說道，「我將對舍利弗提出異議，因為舍利弗已經抓住了將陳述表達為絕對真理的含義。」
21.87“And why? Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of a being; you should know that the emptiness of attention is because of the emptiness of a being; you should know that the isolation of attention is because of the isolation of a being; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in a being; and you should know that there is no full awakening of attention because there is no full awakening of a being.
21.87「何以故？舍利弗，汝應當知，注意的無是因為眾生的無；汝應當知，注意的空是因為眾生的空；汝應當知，注意的遠離是因為眾生的遠離；汝應當知，注意中無自性是因為眾生中無自性；汝應當知，注意中無無上正等正覺是因為眾生中無無上正等正覺。」
21.88“Venerable Śāriputra, you should know that the nonexistence of attention is because of the nonexistence of form ; you should know that the emptiness of attention is because of the emptiness of form ; you should know that the isolation of attention is because of the isolation of form ; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in form ; and you should know that there is no full awakening of attention because there is no full awakening of form .
21.88舍利弗！你應當知道，注意力的不存在是因為色的不存在；你應當知道，注意力的空是因為色的空；你應當知道，注意力的遠離是因為色的遠離；你應當知道，注意力中沒有自性是因為色中沒有自性；你應當知道，注意力沒有無上正等正覺是因為色沒有無上正等正覺。
21.89“Similarly, [F.241.b] you should know that the nonexistence of attention is because of the nonexistence of feeling … perception … volitional factors … and consciousness; you should know that the emptiness of attention is because of the emptiness of consciousness; you should know that the isolation of attention is because of the isolation of consciousness; you should know that the absence of an intrinsic nature in attention is because of the absence of an intrinsic nature in consciousness; and you should know that there is no full awakening of attention because there is no full awakening of consciousness.
21.89「同樣地，舍利弗，你應當知道，注意力的不存在是因為受的不存在……想的不存在……行的不存在……以及識的不存在；你應當知道，注意力的空性是因為識的空性；你應當知道，注意力的遠離是因為識的遠離；你應當知道，注意力中缺乏自性是因為識中缺乏自性；你應當知道，注意力沒有無上正等正覺是因為識沒有無上正等正覺。」
21.90“Similarly, you should know that the nonexistence of attention is because of the nonexistence of the constituents … the sense fields … dependent origination … the truths … the dharmas on the side of awakening … the perfections … all the emptinesses … all the meditative stabilizations … all the dhāraṇī gateways, up to and the knowledge of all aspects. Similarly, you should know that because of the emptiness of the knowledge of all aspects, the isolation of the knowledge of all aspects, the absence of an intrinsic nature in the knowledge of all aspects, and because there is no full awakening of the knowledge of all aspects, there is no full awakening of attention.
21.90舍利弗尊者，同樣地，你應當知道，注意力的無有是因為界的無有；注意力的空是因為處的空；注意力的遠離是因為緣起的遠離；注意力的無自性是因為諦的無自性；注意力的無上正等正覺是因為覺分法的無上正等正覺；乃至注意力的無有是因為一切相智的無有。同樣地，你應當知道，因為一切相智的空、一切相智的遠離、一切相智的無自性，以及因為一切相智沒有無上正等正覺，所以注意力也沒有無上正等正覺。
21.91“Venerable Śāriputra, because of this one of many explanations, I say bodhisattva great beings are not separated from staying in this state or from this attention.”
21.91「舍利弗，因為這是眾多解說中的一種，我說菩薩摩訶薩並未與住於此狀態或此注意力相分離。」
21.92The Lord then complimented venerable Subhūti: “Excellent, excellent, Subhūti! You should give instruction in the perfection of wisdom to bodhisattva great beings just like this, just as you have explained through the Tathāgata’s power, and bodhisattva great beings should train in the perfection of wisdom just as you explain.”
21.92世尊隨後讚許尊者須菩提說："善哉，善哉，須菩提！你應當就像這樣為菩薩摩訶薩開示般若波羅蜜多，正如你透過如來的力量所解說的那樣，菩薩摩訶薩應當按照你所解說的方式修學般若波羅蜜多。"
21.93As venerable Subhūti was expounding this perfection of wisdom chapter, the great billionfold world system [F.242.a] shook in six ways: it shook, shook greatly, and shook violently; quaked, quaked greatly, and quaked violently; stirred, stirred greatly, and stirred violently; became disturbed, greatly disturbed, and violently disturbed; roared, roared greatly, and roared violently; and resounded, resounded greatly, and resounded violently. The eastern direction sank down and the western direction rose up; the western direction sank down and the eastern direction rose up; the southern direction sank down and the northern direction rose up; the northern direction sank down and the southern direction rose up; the middle sank down and the edges rose up; and the edges sank down and the middle rose up.
21.93尊者須菩提宣說這般若波羅蜜多品時，三千大千世界以六種方式震動：震動、大震動、猛烈震動；搖撼、大搖撼、猛烈搖撼；晃動、大晃動、猛烈晃動；動亂、大動亂、猛烈動亂；轟鳴、大轟鳴、猛烈轟鳴；迴響、大迴響、猛烈迴響。東方下沉西方上升；西方下沉東方上升；南方下沉北方上升；北方下沉南方上升；中央下沉邊緣上升；邊緣下沉中央上升。
21.94Then at that moment the Lord smiled. Venerable Subhūti then inquired of the Lord, “Lord, why did you smile? What is the cause, what is the condition?”
21.94於是世尊微笑。尊者須菩提便問世尊說：「世尊，您為什麼微笑？是什麼原因，什麼條件呢？」
21.95The Lord replied, “Subhūti, just as inside this Sahā world system the perfection of wisdom is being taught, similarly in infinite, countless world systems in the eastern direction the tathāgatas, worthy ones, perfectly complete buddhas are also teaching this very perfection of wisdom to bodhisattva great beings. Similarly, all around in infinite, countless world systems in the ten directions, tathāgatas, worthy ones, perfectly complete buddhas are teaching this very perfection of wisdom to bodhisattva great beings.”
21.95世尊回答說：「須菩提，就像在這個娑婆世界裡般若波羅蜜多正在被教導一樣，同樣地，在東方無邊無數的世界中，如來、阿羅漢、正等正覺佛也在教導這個般若波羅蜜多給菩薩摩訶薩。同樣地，在四面八方無邊無數的世界中，如來、阿羅漢、正等正覺佛都在教導這個般若波羅蜜多給菩薩摩訶薩。」
21.96As venerable Subhūti was expounding this perfection of wisdom chapter, two billion living beings of divine and human rank gained forbearance for dharmas that are not produced, and as the lord buddhas were teaching this very perfection of wisdom to bodhisattva great beings in all the ten directions, infinite, [F.242.b] countless numbers of beings produced the thought of unsurpassed, perfect, complete awakening.
21.96尊者須菩提在宣講這般若波羅蜜多品時，二十億位天人眾生獲得了無生法忍，而諸佛在十方世界為菩薩摩訶薩宣講這般若波羅蜜多時，無邊無數的眾生生起了無上正等菩提心。
21.97This was the twenty-first chapter, “Subhūti,” of the “Eighteen Thousand Mother of All Buddhas and Bodhisattvas Perfection of Wisdom.”
21.97（結尾）