Chapter 36: Teaching the Purity of All Dharmas
第36品：教導一切法的清淨
36.1Then venerable Śāriputra said to the Lord, “Lord, this purity is deep.”
36.1於是尊者舍利弗對世尊說：「世尊，這個清淨是很深奧的。」
“It is deep, Śāriputra, because it is extremely pure,” said the Lord.
世尊說：「舍利弗，它之所以深，是因為它極淨。」
36.2“On account of what being extremely pure is it deep?” asked Śāriputra.
36.2「由於什麼眾生極淨，才說它深呢？」舍利弗問道。
“Śāriputra,” replied the Lord, [F.67.a] “it is deep because form is extremely pure. It is deep because feeling, perception, volitional factors, and consciousness are extremely pure. It is deep because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. It is deep because the eyes, ears, nose, tongue, body, and thinking mind are extremely pure. It is deep because a form , a sound, a smell, a taste, a feeling, and dharmas are extremely pure. It is deep because the perfection of giving is extremely pure. It is deep because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. It is deep because inner emptiness is extremely pure, up to it is deep because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. It is deep because the applications of mindfulness are extremely pure. It is deep because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. It is deep because the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are extremely pure. It is deep because awakening is extremely pure, up to the knowledge of all aspects is extremely pure.”
「舍利弗，色極淨故深。受、想、行、識極淨故深。地界、水界、火界、風界、虛空界、識界極淨故深。眼、耳、鼻、舌、身、意極淨故深。色、聲、香、味、觸、法極淨故深。檀那波羅蜜多極淨故深。戒、忍辱、精進、禪定、慧波羅蜜多極淨故深。內空極淨故深，乃至無自性空極淨故深。念處極淨故深。正勤、神足、根、力、覺支、道極淨故深。十力、無畏、種智、佛的十八不共法極淨故深。菩提極淨故深，乃至一切相智極淨故深。」
36.3“Lord, purity is light,” said Śāriputra.
36.3「世尊，清淨是光明，」舍利弗說。
“Purity is light, Śāriputra, because it is extremely pure,” said the Lord.
「舍利弗，清淨是光明，因為它極淨，」世尊說。
36.4“Lord, on account of what being extremely pure is it light?” asked Śāriputra.
36.4「世尊，由於什麼眾生極淨，而成為光明？」舍利弗問道。
“Śāriputra,” replied the Lord, [F.67.b] “purity is light because form is extremely pure. Purity is light because feeling, perception, volitional factors, and consciousness are extremely pure. Purity is light because the eyes are extremely pure. Purity is light because the ears, nose, tongue, body, and thinking mind are extremely pure. Purity is light because a form , a sound, a smell, a taste, a feeling, and dharmas are extremely pure. Purity is light because the earth element, water element, fire element, wind element, space element, and consciousness element are extremely pure. Purity is light because the perfection of giving is extremely pure. Purity is light because the perfections of morality, patience, perseverance, concentration, and wisdom are extremely pure. Purity is light because inner emptiness is extremely pure, up to purity is light because the emptiness that is the nonexistence of an intrinsic nature is extremely pure. Purity is light because the applications of mindfulness are extremely pure. Purity is light because the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are extremely pure. Purity is light because the ten powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha are extremely pure, up to purity is light because the knowledge of all aspects is extremely pure.”
「舍利弗，清淨是光明，因為色極淨。清淨是光明，因為受、想、行、識極淨。清淨是光明，因為眼極淨。清淨是光明，因為耳、鼻、舌、身、意極淨。清淨是光明，因為色、聲、香、味、觸、法極淨。清淨是光明，因為地界、水界、火界、風界、虛空界、識界極淨。清淨是光明，因為檀那波羅蜜多極淨。清淨是光明，因為戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、慧波羅蜜多極淨。清淨是光明，因為內空極淨，乃至清淨是光明，因為無自性空極淨。清淨是光明，因為念處極淨。清淨是光明，因為正勤、神足、根、力、覺支、道極淨。清淨是光明，因為十力、無畏、種智、佛的十八不共法極淨，乃至清淨是光明，因為一切相智極淨。」
36.5“Lord, purity does not link up,” said Śāriputra.
36.5舍利弗說：「世尊，清淨不相連。」
“That is because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，所以是這樣。」世尊說。
36.6“Lord, on account of what not linking up is it pure?” asked Śāriputra.
36.6「世尊，因為什麼不相續，所以才是清淨？」舍利弗問道。
“Śāriputra,” replied the Lord, [F.68.a] “ form does not link up because it does not change places, so it is pure, up to the knowledge of all aspects does not link up because it does not change places, so it is pure.”
「舍利弗，色不相應，因為它不改變處所，所以是清淨的，乃至一切相智不相應，因為它不改變處所，所以是清淨的。」世尊回答道。
36.7“Lord, purity is without defilement,” said Śāriputra.
36.7「世尊，清淨是沒有染污的，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，」世尊說。
36.8“Lord, on account what not being defiled is it pure?” asked Śāriputra.
36.8「世尊，以什麼緣故，不被雜染才是清淨呢？」舍利弗問道。
“Śāriputra,” replied the Lord, “because form is naturally without defilement it is pure, up to because the knowledge of all aspects is naturally without defilement it is pure.”
「舍利弗，色自性無染污故清淨，乃至一切相智自性無染污故清淨。」世尊說。
36.9“Lord, there is no obtaining and no clear realization of purity,” said Śāriputra.
36.9「世尊，清淨沒有獲得，也沒有現觀。」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「因為它極淨，舍利弗，」世尊說。
36.10“Lord, on account of not obtaining and not clearly realizing what is it pure?” asked Śāriputra.
36.10"世尊，因為不證得、不現觀什麼，才是清淨？"舍利弗問道。
36.11“Śāriputra,” replied the Lord, “because of not obtaining and not clearly realizing form it is pure, up to because of not obtaining and not clearly realizing the knowledge of all aspects it is pure.”
36.11「舍利弗，因為不獲得、不現觀色而清淨，乃至因為不獲得、不現觀一切相智而清淨。」世尊說。
36.12“Lord, purity does not come into being,” said Śāriputra.
36.12「世尊，清淨不產生，」舍利弗說道。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，」世尊說。
36.13“Lord, on account of what [F.68.b] not coming into being is it pure?” asked Śāriputra.
36.13"世尊，由於什麼不來而清淨呢？"舍利弗問道。
“Śāriputra,” replied the Lord, “because form does not come into being it is pure, up to because the knowledge of all aspects does not come into being it is pure.”
「舍利弗，因為色不生起所以清淨，乃至因為一切相智不生起所以清淨。」世尊答言。
36.14“Lord, purity does not arise in the desire realm,” said Śāriputra.
36.14「世尊，清淨在欲界中不會生起，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
"因為它極淨，舍利弗，"世尊說。
36.15“Lord, why does purity not arise in the desire realm?” asked Śāriputra.
36.15「世尊，為什麼清淨不在欲界中生起？」舍利弗問道。
“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the desire realm’s intrinsic nature.”
「舍利弗，因為你執不到欲界的自性，所以清淨不生。」世尊答言。
36.16“Lord, purity does not arise in the form realm,” said Śāriputra.
36.16「世尊，清淨在色界中不生起，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「因為它極淨，舍利弗，」世尊說。
36.17“Lord, why does purity not arise in the form realm?” asked Śāriputra.
36.17「世尊，為什麼色界中清淨不生起呢？」舍利弗問道。
“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the form realm’s intrinsic nature.”
「舍利弗，清淨不生起，因為你無法執色界的自性。」世尊回答說。
36.18“Lord, purity does not arise in the formless realm,” said Śāriputra.
36.18「世尊，清淨不在無色界中生起，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，」世尊說道。
36.19“Lord, why does purity not arise in the formless realm?” asked Śāriputra.
36.19「世尊，為什麼無色界中清淨不得生起呢？」舍利弗問道。
“Śāriputra,” replied the Lord, “purity does not arise because you cannot apprehend the formless realm’s intrinsic nature.”
世尊說：「舍利弗，清淨不生起，是因為你無法執著無色界的自性。」
36.20“Lord, purity does not know,” said Śāriputra.
36.20「世尊，清淨不知，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，」世尊說。
36.21“Lord, why does purity not know?” [F.69.a] asked Śāriputra.
36.21「世尊，清淨為什麼不知道？」舍利弗問道。
“Śāriputra,” replied the Lord, “purity does not know because dharmas are inanimate material.”
「舍利弗，清淨不知是因為法是無生命的物質。」世尊回答道。
36.22“Lord, purity does not know form ,” said Śāriputra.
36.22「世尊，清淨不知色，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨，」世尊說。
36.23“Lord, why does purity not know form ?” asked Śāriputra.
36.23「世尊，清淨為何不知色？」舍利弗問。
“Śāriputra,” replied the Lord, “purity does not know form because it is empty of its own mark.”
「舍利弗，清淨不知色，因為它無性空。」世尊如是說。
36.24“Lord, purity does not know feeling, perception, volitional factors, or consciousness,” said Śāriputra.
36.24「世尊，清淨不知受、想、行、識，」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它極淨。」世尊說。
36.25“Lord, why does purity not know feeling, perception, volitional factors, or consciousness?” asked Śāriputra.
36.25「世尊，清淨為什麼不認識受、想、行、識呢？」舍利弗問道。
36.26“Śāriputra,” replied the Lord, “purity does not know feeling, perception, volitional factors, or consciousness because it is empty of its own mark.”
36.26「舍利弗，清淨不知受、想、行、識，因為它無性空。」世尊答曰。
36.27“Lord, purity does not know all dharmas,” said Śāriputra.
36.27「世尊，清淨不認識一切法，」舍利弗說。
“Because they are extremely pure, Śāriputra,” said the Lord.
「舍利弗，因為它們極淨。」世尊說道。
36.28“Lord, why does purity not know all dharmas?” asked Śāriputra.
36.28「世尊，清淨為何不知一切法呢？」舍利弗問道。
“Śāriputra,” replied the Lord, “purity does not know all dharmas because all dharmas cannot be found.”
「舍利弗，清淨不知一切法，是因為一切法無所有。」世尊答曰。
36.29“Lord, the perfection of wisdom does not help, nor does it hinder, the knowledge of all aspects,” said Śāriputra.
36.29「世尊，般若波羅蜜多既不幫助一切相智，也不阻礙一切相智。」舍利弗說。
36.30“Because it is extremely pure, Śāriputra,” [F.69.b] said the Lord.
36.30「舍利弗，因為它極淨，」世尊說道。
36.31“Lord, why does the perfection of wisdom not help or hinder the knowledge of all aspects?” asked Śāriputra.
36.31舍利弗問世尊說：「世尊，為什麼般若波羅蜜多不幫助也不阻礙一切相智呢？」
“Śāriputra,” replied the Lord, “the perfection of wisdom does not help or hinder the knowledge of all aspects because of the establishment of the dharma-constituent.”
世尊回答：「舍利弗，般若波羅蜜多既不幫助也不阻礙一切相智，是因為法界的確立。」
36.32“Lord, the purity that is the perfection of wisdom does not assist any dharma,” said Śāriputra.
36.32「世尊，般若波羅蜜多的清淨不助益任何法。」舍利弗說。
“Because it is extremely pure, Śāriputra,” said the Lord.
「因為它極其清淨，舍利弗，」世尊說。
36.33“Lord, why does the perfection of wisdom not assist any dharma?” asked Śāriputra.
36.33舍利弗說：「世尊，般若波羅蜜多為什麼不幫助任何法呢？」
“Because the dharma-constituent is without movement,” said the Lord.
「因為法界是無動搖的，」世尊說。
36.34Then venerable Subhūti said to the Lord, “Lord, form is pure because self is pure.”
36.34於是尊者須菩提對世尊說：「世尊，色是清淨的，因為我是清淨的。」
“Because it is extremely pure, Subhūti,” said the Lord.
「因為它極淨，須菩提，」世尊說。
36.35“Lord, why is form extremely pure because self is pure?” asked Subhūti.
36.35「世尊，為什麼色極淨是因為我清淨？」須菩提問道。
“Subhūti,” replied the Lord, “because of the nonexistence of self the nonexistence of form is extremely pure.”
「須菩提，因為我不存在，所以色的不存在是極淨的。」世尊說。
36.36“Lord, feeling, perception, volitional factors, and consciousness are pure because self is pure,” said Subhūti.
36.36「世尊，受、想、行、識因為我是清淨的，所以它們是清淨的，」須菩提說。
“Because they are extremely pure, Subhūti,” said the Lord.
「須菩提，因為它們極淨，」世尊說。
36.37“Lord, why are feeling, perception, volitional factors, and consciousness extremely pure because self is pure?” asked Subhūti. [F.70.a]
36.37「世尊，為什麼受、想、行和識因為我清淨就極淨呢？」須菩提問道。
36.38“Subhūti,” replied the Lord, “because of the nonexistence of self the nonexistence of feeling, perception, volitional factors, and consciousness is extremely pure.”
36.38世尊說：「須菩提，由於我不存在，所以受、想、行、識也不存在，這樣是極其清淨的。」
36.39“Lord,” said Subhūti, “the perfection of giving is pure because self is pure. Similarly, the perfections of morality, patience, perseverance, concentration, and wisdom are pure because self is pure; the applications of mindfulness are pure because self is pure; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are pure because self is pure. Lord, because self is pure the ten tathāgata powers are pure, and similarly, Lord, the fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha are pure.”
36.39須菩提說：「世尊，檀那波羅蜜多因為我是清淨而清淨。同樣地，戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多和慧波羅蜜多因為我是清淨而清淨；念處因為我是清淨而清淨；正精進、神足、根、力、覺支和道因為我是清淨而清淨。世尊，因為我是清淨，十力是清淨，同樣地，世尊，無畏、種智和佛的十八不共法是清淨。」
“Because they are extremely pure, Subhūti,” said the Lord.
「須菩提，因為它們是極淨的，」世尊說道。
36.40“Lord, why are all the buddhadharmas extremely pure because self is pure?” asked Subhūti.
36.40「世尊，為什麼一切佛法因為自我是清淨的，而極其清淨呢？」須菩提問道。
36.41“Subhūti, because of the nonexistence of self the nonexistence of all the buddhadharmas is extremely pure,” said the Lord.
36.41「須菩提，正因為自我不存在，所以一切佛法的不存在是極淨的。」世尊說。
36.42“Lord, the result of stream enterer is pure because self is pure. Similarly, Lord, the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening are pure because self is pure,” said Subhūti.
36.42「世尊，須陀洹果因為我清淨而清淨。同樣地，世尊，斯陀含果、阿那含果、阿羅漢位，以及辟支佛的菩提都因為我清淨而清淨，」須菩提說道。
“Because they are empty of their own mark, Subhūti,” [F.70.b] said the Lord.
「須菩提，因為它們無自性。」世尊說道。
36.43“Lord, why is the result of stream enterer pure because self is pure? Why are the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening pure because self is pure?” asked Subhūti.
36.43「世尊，為什麼須陀洹果因為我而是清淨的呢？為什麼斯陀含果、阿那含果、阿羅漢位和辟支佛的菩提因為我而是清淨的呢？」須菩提問道。
“Because they are extremely pure, Subhūti,” said the Lord.
「因為它們極淨，須菩提。」世尊說。
36.44“Lord, awakening is pure because self is pure,” said Subhūti.
36.44「世尊，菩提因為我清淨而清淨。」須菩提說道。
“Because it is extremely pure, Subhūti,” said the Lord.
「因為它極淨，須菩提，」世尊說道。
36.45“Lord, why is awakening pure because self is pure?” asked Subhūti.
36.45「世尊，何以菩提因我清淨而清淨？」須菩提問。
“Because it is empty of its own mark, Subhūti,” said the Lord.
「須菩提，因為它無性空，」世尊說。
36.46“Lord, the knowledge of all aspects is pure because self is pure,” said Subhūti.
36.46「世尊，一切相智因為我是清淨的所以是清淨的，」須菩提說。
“Because it is extremely pure, Subhūti,” said the Lord.
「因為它極淨，須菩提，」世尊說道。
36.47“Lord, why is the knowledge of all aspects pure because self is pure?” asked Subhūti.
36.47「世尊，一切相智清淨是因為我清淨，這是為什麼呢？」須菩提問道。
“Because knowledge is not found and is not discarded, Subhūti,” said the Lord.
「須菩提，因為智慧未曾被尋獲，也未曾被捨棄，」世尊說。
36.48“Lord, there is no obtaining and no clear realization of nonduality and purity,” said Subhūti.
36.48「世尊，不二與清淨無所得、無現觀。」須菩提說。
“Because they are extremely pure, Subhūti,” said the Lord.
「因為它們極淨，須菩提，」世尊說。
36.49“Lord, why is there is no obtaining and no clear realization of nonduality and purity?” asked Subhūti.
36.49「世尊，為什麼說沒有獲得，也沒有現觀不二與清淨呢？」須菩提問道。
“Because there is no defilement and no purification, Subhūti,” said the Lord.
「須菩提，因為沒有染污也沒有清淨。」世尊說。
36.50“Lord, form is unlimited because self is unlimited,” said Subhūti. [F.71.a]
36.50「世尊，色無邊際，因為我無邊際。」須菩提說道。
“Because it is extremely pure, Subhūti,” said the Lord.
「因為它極淨，須菩提，」世尊說。
36.51“Lord, why is form unlimited and pure because self is unlimited?” asked Subhūti.
36.51「世尊，色所以無限且清淨，是因為我無限，這是為什麼？」須菩提問。
“Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti,” said the Lord.
「須菩提，因為無始無終空，」世尊說。
36.52“Lord, feeling, perception, volitional factors, and consciousness are unlimited because self is unlimited,” said Subhūti.
36.52「世尊，受、想、行、識因為我無限，所以它們也無限，」須菩提說。
“Because they are extremely pure, Subhūti,” said the Lord.
「須菩提，因為它們極淨。」世尊說。
36.53“Lord, why are feeling, perception, volitional factors, and consciousness unlimited and pure because self is unlimited?” asked Subhūti.
36.53「世尊，為什麼受、想、行、識因為我無限而無限、清淨？」須菩提問道。
36.54“Because of the emptiness of what transcends limits and the emptiness of no beginning and no end, Subhūti,” said the Lord.
36.54「須菩提，因為無始無終空，」世尊說。
36.55“Lord, such a realization as that is the perfection of wisdom of bodhisattva great beings,” said Subhūti.
36.55「世尊，這樣的證悟就是菩薩摩訶薩的般若波羅蜜多，」須菩提說。
“Because it is extremely pure, Subhūti,” said the Lord.
「因為它極淨，須菩提，」世尊說。
36.56“Lord, why is such a realization as that the perfection of wisdom of bodhisattva great beings?” asked Subhūti.
36.56「世尊，為什麼這樣的證悟是菩薩摩訶薩的般若波羅蜜多呢？」須菩提問道。
“Because it is the knowledge of path aspects, Subhūti,” said the Lord.
「因為它是道相智，須菩提。」世尊說道。
36.57“Lord, you cannot apprehend the perfection of wisdom of bodhisattva great beings [F.71.b] on this side, on the farther side, or on neither,” said Subhūti.
36.57「世尊，菩薩摩訶薩的般若波羅蜜多，你無法在這一邊執取，也無法在彼岸執取，也無法在兩者之間執取。」須菩提說道。
“Because it is extremely pure, Subhūti,” said the Lord.
「須菩提，因為它是極淨的。」世尊說。
36.58“Lord, why can you not apprehend the perfection of wisdom of bodhisattva great beings on this side, on the farther side, or on neither?” asked Subhūti.
36.58「世尊，您為什麼不能執著菩薩摩訶薩的般若波羅蜜多在此岸、彼岸或非此非彼岸呢？」須菩提問道。
“Because of the sameness of the three time periods, Subhūti,” said the Lord.
「須菩提，因為三時平等性的緣故。」世尊說。
36.59“Lord,” said Subhūti, “if without skillful means a son of a good family or daughter of a good family in the Great Vehicle forms a notion of this perfection of wisdom by way of thus apprehending something, they will nullify the perfection of wisdom and distance themselves from the perfection of wisdom.”
36.59「世尊，」須菩提說，「如果在大乘中，善男子或善女人若無方便善巧，以這樣執著某物的方式對般若波羅蜜多形成觀念，他們將會使般若波羅蜜多無效，並且遠離般若波羅蜜多。」
36.60“Excellent, Subhūti, excellent! Exactly so, Subhūti, exactly so!” said the Lord. “They are attached to a name and attached to a causal sign, Subhūti, even though all dharmas are without causal signs and without names.”
36.60世尊說道：「善哉，須菩提，善哉！實在是這樣，須菩提，實在是這樣！須菩提，他們執著於名字，執著於相，儘管一切法都沒有相，也沒有名字。」
36.61“Lord, how are they attached to a name and attached to a causal sign?” asked Subhūti.
36.61須菩提問道：「世尊，他們如何執著於名字和執著於相呢？」
36.62“Subhūti,” replied the Lord, “here a son of a good family or daughter of a good family in the Great Vehicle seizes on this perfection of wisdom as a name, seizes on this perfection of wisdom as a causal sign, and, having seized on a name and causal sign, falsely projects a perfection of wisdom. Because they falsely project a perfection of wisdom they forsake and distance themselves from the perfection of wisdom.”
36.62「須菩提，在這裡，大乘中的善男子或善女人執取這般若波羅蜜多為名，執取這般若波羅蜜多為相，執取名和相後，虛妄分別般若波羅蜜多。因為虛妄分別般若波羅蜜多，他們就捨棄並遠離了般若波羅蜜多。」世尊如是說。
36.63“Lord, such an excellent exposition and excellent definitive teaching of this perfection of wisdom and those who are attached and not attached to bodhisattva great beings is amazing,” said Subhūti.
36.63須菩提說：「世尊，這般若波羅蜜多的如此殊勝論議，以及菩薩摩訶薩中執著與不執著的如此殊勝究竟教法，真是令人驚歎。」
36.64Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, who are those bodhisattva great beings who are attached, and who are those who are not attached to the perfection of wisdom?”
36.64那時舍利弗尊者問須菩提尊者說：「尊者須菩提，誰是那些執著於般若波羅蜜多的菩薩摩訶薩？誰是那些不執著於般若波羅蜜多的菩薩摩訶薩？」
36.65“Venerable Śāriputra,” replied Subhūti, “here when sons of a good family or daughters of a good family in the Bodhisattva Vehicle [F.72.a] without skillful means perceive that form is ‘empty,’ they are attached; when they perceive that feeling, perception, volitional factors, and consciousness are ‘empty,’ they are attached, and similarly with the constituents, elements, and dependent origination too. When they perceive that the perfection of giving is ‘empty,’ they are attached, and similarly, when they perceive that the perfection of morality, patience, perseverance, concentration, and wisdom are ‘empty,’ they are attached. Similarly, when they perceive that the applications of mindfulness are ‘empty,’ they are attached, and similarly, when they perceive that the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects are ‘empty,’ they are attached.
36.65「尊者舍利弗，」須菩提回答道，「在菩薩乘中，善男子或善女人如果沒有方便善巧，當他們認知色是『空』時，他們就有所執著；當他們認知受、想、行和識是『空』時，他們就有所執著，同樣對於界、元素和緣起也是如此。當他們認知檀那波羅蜜多是『空』時，他們就有所執著，同樣，當他們認知尸羅波羅蜜多、忍辱、精進、禪定和慧是『空』時，他們就有所執著。同樣，當他們認知念處是『空』時，他們就有所執著，同樣，當他們認知正勤、神足、根、力、覺支、道、十力、無畏、種智、佛的十八不共法和一切相智是『空』時，他們就有所執著。」
36.66“Furthermore, Venerable Śāriputra, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means perceive that past dharmas are ‘past dharmas,’ they are attached; when they perceive that future dharmas are ‘future,’ they are attached; and when they perceive present dharmas are ‘present,’ they are attached.
36.66「進一步說，尊者舍利弗，菩薩乘中的善男子或善女人若無方便善巧，執著過去法是『過去法』，則為執著；執著未來法是『未來法』，則為執著；執著現在法是『現在法』，則為執著。
36.67“Furthermore, Venerable Śāriputra, starting from the first production of the thought, when sons of a good family or daughters of a good family in the Bodhisattva Vehicle without skillful means practice the perfection of giving by way of apprehending something, they are attached; when they practice the perfections of morality, patience, perseverance, concentration, and wisdom, they are attached; when they practice the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path, [F.72.b] they are attached; and when they practice the ten powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, and knowledge of all aspects, they are attached.
36.67「而且，舍利弗尊者，從最初發心開始，當菩薩乘中的善男子或善女人沒有方便善巧，以執著某物的方式修行佈施波羅蜜多時，他們是有執著的；當他們修行尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多和慧波羅蜜多時，他們是有執著的；當他們修行念處、正精進、神足、根、力、覺支和道時，他們是有執著的；當他們修行十力、無畏、種智、佛的十八不共法和一切相智時，他們是有執著的。」
36.68“Venerable Śāriputra, you have asked, ‘Who are those bodhisattva great beings not attached to practicing the perfection of wisdom?’ Venerable Śāriputra, it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think like this: Form does not perceive form , feeling … perception … volitional factors … and consciousness does not perceive consciousness; nor do past dharmas not perceive past dharmas, nor do future dharmas not perceive future dharmas, nor do present dharmas not perceive present dharmas. Venerable Śāriputra, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature, it does not occur to bodhisattva great beings with skillful means practicing the perfection of wisdom to think, ‘I am giving a gift; I am giving to them; I am giving this,’ and similarly, ‘I am cultivating morality … patience … perseverance … concentration … and wisdom, I am cultivating this wisdom, [F.73.a] I am cultivating wisdom like this’; ‘I am increasing merit, I am increasing this merit, I am increasing merit like this’; and ‘I am entering into the secure state of a bodhisattva, I am purifying a buddhafield, I am bringing beings to maturity, I am accomplishing the knowledge of all aspects.’ Venerable Śāriputra, bodhisattva great beings with skillful means practicing the perfection of wisdom do not have such ideas. Venerable Śāriputra, those are the bodhisattva great beings who are not attached to practicing the perfection of wisdom.”
36.68尊者舍利弗，你所問的「哪些菩薩摩訶薩在修習般若波羅蜜多時不執著？」尊者舍利弗，具有方便善巧修習般若波羅蜜多的菩薩摩訶薩，不會產生這樣的念頭：色不認知色，受、想、行、識不認知識；過去法不認知過去法，未來法不認知未來法，現在法不認知現在法。尊者舍利弗，由於內空、外空、內外空、空空、大空、究竟空、有為空、無為空、無始無終空、無始無終空、無遮空、自性空、一切法空、自相空、無所得空、無物空、自性空與無自性空的存在，具有方便善巧修習般若波羅蜜多的菩薩摩訶薩，不會產生這樣的念頭：「我在佈施禮物；我在佈施給他們；我在佈施這個」，同樣地，「我在修習戒律、忍辱、精進、禪定與慧，我在修習這個慧，我在像這樣修習慧」；「我在增長福德，我在增長這個福德，我在像這樣增長福德」；以及「我在進入菩薩不退位，我在淨化佛土，我在成熟有情，我在成就一切相智」。尊者舍利弗，具有方便善巧修習般若波羅蜜多的菩薩摩訶薩，不具有這樣的念頭。尊者舍利弗，那些就是在修習般若波羅蜜多時不執著的菩薩摩訶薩。
36.69Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, in what way do bodhisattva great beings become attached?”
36.69那時，天主帝釋問尊者須菩提說：「尊者比丘須菩提，菩薩摩訶薩以何方式而生起貪執？」
36.70“Kauśika,” replied Subhūti, “here all that bodhisattvas perceive as the thought of awakening; all they perceive as giving, morality, patience, perseverance, concentration, and wisdom; all they perceive as inner emptiness, up to perceive as the emptiness that is the nonexistence of an intrinsic nature; all they perceive as the ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha; all they perceive as the lord buddhas; and all they perceive as the wholesome roots produced from the buddhas—all of that they compress together and collect into one, weigh, and dedicate to unsurpassed, perfect, complete awakening. That is the bodhisattva great beings’ attachment. On account of it they are not able to practice the perfection of wisdom that has no attachment. And why? Kauśika, [F.73.b] it is because the basic nature of form cannot be dedicated. Kauśika, it is because the basic nature of feeling, perception, volitional factors, and consciousness cannot be dedicated, and similarly, up to it is because the basic nature of the knowledge of all aspects cannot be dedicated.
36.70「憍尸迦」須菩提答道：「這裡菩薩們所認知的菩提心；他們所認知的佈施、戒、忍辱、精進、禪定和智慧；他們所認知的內空，乃至所認知的無自性空；他們所認知的十力、無畏、詳細究竟的智慧和佛的十八不共法；他們所認知的諸佛；以及他們所認知的從諸佛而生的善根——他們把所有這些都集合在一起，壓縮為一體，衡量後，迴向給無上正等正覺。這就是菩薩摩訶薩的執著。正因為有這個執著，他們就無法修持沒有執著的般若波羅蜜多。為什麼呢？憍尸迦，因為色的本性是無法迴向的。憍尸迦，因為受、想、行和識的本性是無法迴向的，同樣地，乃至一切相智的本性也是無法迴向的。」
36.71“Furthermore, Kauśika, bodhisattva great beings who want to teach and want to inspire others to take up unsurpassed, perfect, complete awakening should teach them, inspire them to take it up, motivate them, and excite them with a thinking mind that understands things as they really are and one way or another should teach so that when practicing the perfection of giving they do not have the idea, ‘I am giving a gift, I am guarding morality, I am being patient, I am making a vigorous effort, I am becoming absorbed in concentration, I am cultivating wisdom; I am practicing inner emptiness, up to I am practicing the emptiness that is the nonexistence of an intrinsic nature; I am cultivating the thirty-seven dharmas on the side of awakening; or I am practicing for the sake of awakening.’ Bodhisattva great beings who teach, inspire to take up, motivate, and excite others in that way do not destroy themselves, and they inspire others with the inspiration to take it up endorsed by the buddhas. Kauśika, bodhisattva great beings should teach others, should inspire others to take up, should motive others, and should excite others. Those sons of a good family or daughters of a good family will eliminate all [F.74.a] the extremes of attachment like that.”
36.71「此外，憍尸迦，菩薩摩訶薩想要教導他人，想要激勵他人發起無上正等正覺，應當以了解真實之相的意心來教導他們，激勵他們發起，促進他們，鼓舞他們，並應當以種種方式教導，使得在修習檀那波羅蜜多時，他們沒有這樣的想法：『我在佈施；我在守護戒律；我在修忍辱；我在精進；我在禪定中專注；我在修習慧；我在修習內空，乃至我在修習無自性空；我在修習三十七菩提分法；或我在為了菩提而修習。』菩薩摩訶薩以這樣的方式教導他人、激勵他人發起、促進他人、鼓舞他人的，不會毀滅自己，並且他們以諸佛所認可的發起激勵來激勵他人。憍尸迦，菩薩摩訶薩應當教導他人，應當激勵他人發起，應當促進他人，應當鼓舞他人。那些善男子或善女人將會消除所有這樣的貪執之極端。」
36.72Then the Lord said to venerable Subhūti, “Excellent, excellent, Subhūti, that you teach those extremes of attachment that bodhisattva great beings have. Subhūti, I will teach you other sorts of attachment even more subtle than those. Listen well and hard and pay attention, and I will speak to you about them.”
36.72世尊對尊者須菩提說：「好極了，好極了，須菩提！你教導菩薩摩訶薩所具有的這些貪執的極端。須菩提，我將教導你其他種類的貪執，比那些還要更加細微。你要好好聽，認真聽，留心注意，我將為你講說它們。」
36.73“Indeed I will,” venerable Subhūti said to the Lord, and he listened to the Lord accordingly.
36.73「好的，我會這樣做。」尊者須菩提對世尊說，他如此地聆聽世尊的教法。
36.74The Lord said, “Venerable Subhūti, when those sons of a good family and daughters of a good family who have set out for unsurpassed, perfect, complete awakening pay attention to the tathāgatas as a causal sign, then, to the extent that they pay attention to a causal sign, to that extent they are attached. Furthermore, there are the wholesome roots of those tathāgatas starting from when they first produced the thought, up to their full awakening to unsurpassed, perfect, complete awakening, passing into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, and the lasting of their good Dharma. When they pay attention to them, as many as there are, as a causal sign, and while paying attention dedicate them to unsurpassed, perfect, complete awakening, then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached. There are those wholesome roots of tathāgatas free from all attachment and the wholesome roots of beings other than those. When they pay attention to them as a causal sign and dedicate them to unsurpassed, perfect, complete awakening, then, Subhūti, to the extent that they pay attention to a causal sign, to that extent they are attached.
36.74世尊說：「尊者須菩提，當那些為了無上正等正覺而發心的善男子和善女人，把如來作為相來關注時，他們關注相的程度有多大，他們的貪執就有多大。此外，還有那些如來的善根，從他們最初生起菩提心起，一直到他們無上正等正覺的圓滿覺悟，進入無餘涅槃界，以及他們正法的住持。當他們把這些善根作為相來關注，有多少就關注多少，並把它們迴向無上正等正覺時，須菩提，他們關注相的程度有多大，他們的貪執就有多大。還有那些如來遠離一切貪執的善根，以及其他眾生的善根。當他們把這些作為相來關注，並把它們迴向無上正等正覺時，須菩提，他們關注相的程度有多大，他們的貪執就有多大。」
36.75“And why? Subhūti, it is because the tathāgatas are not something you should pay attention to as a causal sign, [F.74.b] and the wholesome roots of those other than them are not something you should pay attention to as a causal sign either.”
36.75「為什麼呢？須菩提，正是因為如來不是你應當注意的相，那些如來以外的善根也不是你應當注意的相。」
36.76Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is deep.”
36.76尊者須菩提隨後對世尊說：「世尊，般若波羅蜜多是深奧的。」
“Subhūti, it is because all dharmas are isolated in their basic nature,” said the Lord.
世尊說：「須菩提，這是因為一切法在其本性上都是寂滅的。」
36.77“Lord, I bow down to the perfection of wisdom,” said Subhūti
36.77「世尊，我敬禮般若波羅蜜多，」須菩提說。
“Subhūti,” said the Lord, “nobody can fully awaken to the perfection of wisdom because it is unmade and has not caused anything to come into being.”
世尊說：「須菩提，沒有人能夠完全覺悟般若波羅蜜多，因為它是無為的，並且沒有引起任何眾生的出現。」
36.78“Lord, it is hard to fully awaken to all dharmas,” said Subhūti.
36.78「世尊，對一切法而言，圓滿覺悟是困難的，」須菩提說。
“Subhūti,” said the Lord, “this is because the basic nature of a dharma is not two; it is simply one. And that one basic nature of a dharma is not a basic nature. What is not a basic nature is not made , and what is not made has not caused anything to come into being. Subhūti, when bodhisattva great beings know the one basic nature that is not a basic nature, that is unmade, and that has not caused anything to come into being, they eliminate all the extremes of attachment.”
「須菩提，這是因為法的本性是非二的，它就是一。而那一個法的本性並不是本性。不是本性的就不是被造作的，不是被造作的就沒有導致任何東西產生。須菩提，當菩薩摩訶薩了知那一個不是本性、未被造作、未曾導致任何東西產生的本性時，他們就排除了一切貪執的極端。」
36.79“Lord, it is hard to realize the perfection of wisdom,” said Subhūti.
36.79「世尊，實現般若波羅蜜多很困難，」須菩提說。
“Subhūti,” said the Lord, “this is because nobody has seen, heard, thought about, been conscious of, or fully awakened to the perfection of wisdom.”
世尊說：「須菩提，這是因為沒有人見過、聽過、想過、認識過或正等覺過般若波羅蜜多。」
36.80“Lord, the perfection of wisdom is inconceivable,” said Subhūti.
36.80須菩提說：「世尊，般若波羅蜜多是不可思議的。」
“Subhūti,” said the Lord, “this is because [F.75.a] nobody has known the perfection of wisdom. It is not known through form ; it is not known through feeling, perception, volitional factors, or consciousness; it is not known through the constituents, sense fields, dependent origination, perfections, all the emptinesses, or dharmas on the side of awakening; and it is not known through the powers, fearlessnesses, detailed and thorough knowledges, or distinct attributes of a buddha.”
「須菩提，這是因為沒有人認識般若波羅蜜多。它不是通過色而被認識的；它不是通過受、想、行或識而被認識的；它也不是通過界、處、緣起、度、一切空性或覺分法而被認識的；它也不是通過力、無畏、種智或佛的十八不共法而被認識的。」世尊這樣說道。
36.81This was the thirty-sixth chapter, “Teaching the Purity of All Dharmas,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
36.81（結尾）