Chapter 37: Nobody
第三十七品：無人
37.1Then venerable Subhūti said to the Lord, “Lord, the perfection of wisdom is not an agent.”
37.1那時，尊者須菩提對世尊說：「世尊，般若波羅蜜多不是作者。」
37.2The Lord responded, “Subhūti, the perfection of wisdom is the nonapprehender of all dharmas.”
37.2世尊回答說：「須菩提，般若波羅蜜多是對一切法都無所執著者。」
37.3“Lord, how do bodhisattva great beings practice the perfection of wisdom?” asked Subhūti
37.3「世尊，菩薩摩訶薩如何修習般若波羅蜜多？」須菩提問道。
37.4“Subhūti,” replied the Lord, “here when bodhisattva great beings practice the perfection of wisdom, if they do not practice form , they practice the perfection of wisdom; if they do not practice feeling, perception, volitional factors, or consciousness, they practice the perfection of wisdom. Similarly, if they do not practice the constituents, sense fields, dependent originations, perfections, emptinesses, dharmas on the side of awakening, powers, fearlessnesses, detailed and thorough knowledges, distinct attributes of a buddha, up to or the knowledge of all aspects, [F.75.b] they practice the perfection of wisdom.
37.4世尊回答說：「須菩提，菩薩摩訶薩在此修行般若波羅蜜多時，若不執著色，就是修行般若波羅蜜多；若不執著受、想、行、識，就是修行般若波羅蜜多。同樣地，若不執著界、處、緣起、度、空性、覺分法、力、無畏、種智、佛的十八不共法，乃至一切相智，就是修行般若波羅蜜多。」
37.5“If they do not practice with the idea ‘ form is permanent’ or ‘impermanent,’ they practice the perfection of wisdom. If they do not practice with the idea ‘ form is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom. Similarly, up to if they do not practice with the idea ‘the knowledge of all aspects is happiness’ or ‘suffering,’ ‘self’ or ‘selfless,’ ‘pleasant’ or ‘unpleasant,’ they practice the perfection of wisdom.
37.5「若菩薩摩訶薩不以色是常或無常之念而修習，則修習般若波羅蜜多。若不以色是樂或苦、是我或無我、是可意或不淨之念而修習，則修習般若波羅蜜多。如是乃至若不以一切相智是樂或苦、是我或無我、是可意或不淨之念而修習，則修習般若波羅蜜多。」
37.6“And why? Because there is no such form that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant; there is no such feeling, perception, volitional factors, or consciousness that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant. Similarly, up to there is no such knowledge of all aspects that is permanent or impermanent, happiness or suffering, self or selfless, pleasant or unpleasant.
37.6「為什麼呢？因為沒有這樣的色是常或無常、樂或苦、我或無我、可意或不淨；沒有這樣的受、想、行或識是常或無常、樂或苦、我或無我、可意或不淨。同樣地，直至沒有這樣的一切相智是常或無常、樂或苦、我或無我、可意或不淨。」
37.7“Furthermore, Subhūti, here when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘ form is completed’ or ‘not completed,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is completed’ or ‘not completed,’ they practice the perfection of wisdom; and similarly, [F.76.a] up to if they do not practice with the idea ‘the knowledge of all aspects is completed’ or ‘not completed,’ they practice the perfection of wisdom.
37.7「復次，須菩提，菩薩摩訶薩修行般若波羅蜜多時，若不以『色是圓滿』或『不圓滿』的想法而修行，則是修行般若波羅蜜多；同樣地，若不以『受……』『想……』『行……』或『識是圓滿』或『不圓滿』的想法而修行，則是修行般若波羅蜜多；同樣地，乃至若不以『一切相智是圓滿』或『不圓滿』的想法而修行，則是修行般若波羅蜜多。」
37.8“And why? ‘ Form that is completed or not completed is not form .’ If they do not even practice like that, they practice the perfection of wisdom. Similarly, ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness that is completed or not completed is not consciousness.’ If they do not even practice like that, they practice the perfection of wisdom, and similarly, up to ‘the knowledge of all aspects that is completed or not completed is not the knowledge of all aspects.’ If they do not even practice like that, they practice the perfection of wisdom.”
37.8「為什麼呢？『完成或未完成的色不是色。』如果他們甚至不這樣修習，他們就修習般若波羅蜜多。同樣地，『完成或未完成的受不是受。』『完成或未完成的想不是想。』『完成或未完成的行不是行。』『完成或未完成的識不是識。』如果他們甚至不這樣修習，他們就修習般若波羅蜜多。同樣地，直至『完成或未完成的一切相智不是一切相智。』如果他們甚至不這樣修習，他們就修習般若波羅蜜多。」
37.9The Lord having said this, venerable Subhūti replied to him, “Lord, such an excellent exposition for bodhisattva great beings of those who are attached and not attached is amazing.”
37.9世尊說了這些話後，尊者須菩提回答他說：「世尊，菩薩摩訶薩對於那些有貪執和無執著的人所作的這樣殊勝的論議，真是令人驚歎啊。」
37.10“Exactly so, Subhūti, exactly so!” said the Lord. “The tathāgata, worthy one, perfectly complete Buddha gives an excellent exposition of the attachments and nonattachments bodhisattva great beings have.
37.10「正是這樣，須菩提，正是這樣！」世尊說道，「如來、阿羅漢、正等正覺者為菩薩摩訶薩們宣說了關於貪著和無執著的殊妙論議。
37.11“Furthermore, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the idea ‘ form is not attached,’ they practice the perfection of wisdom; if they do not practice with the idea ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is not attached,’ they practice the perfection of wisdom. [F.76.b]
37.11「再者，須菩提，菩薩摩訶薩修行般若波羅蜜多時，若不以『色無執著』的想法而修行，就是修行般若波羅蜜多；若不以『受……』、『想……』、『行……』或『識無執著』的想法而修行，就是修行般若波羅蜜多。
37.12“If they do not practice with the idea ‘the eyes are not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the ears…,’ ‘the nose…,’ ‘the tongue…,’ ‘the body…,’ or ‘the thinking mind is not attached,’ they practice the perfection of wisdom.
37.12「若菩薩摩訶薩不以『眼無執著』之想而修習般若波羅蜜多，則修習般若波羅蜜多；同樣地，若不以『耳無執著』、『鼻無執著』、『舌無執著』、『身無執著』或『意無執著』之想而修習般若波羅蜜多，則修習般若波羅蜜多。」
37.13“If they do not practice with the idea ‘the perfection of giving is not attached,’ they practice the perfection of wisdom; similarly, if they do not practice with the idea ‘the perfection of morality…,’ ‘the perfection of patience…,’ ‘the perfection of perseverance…,’ ‘the perfection of concentration…,’ or ‘the perfection of wisdom is not attached,’ they practice the perfection of wisdom. Similarly, if they do not practice with the idea ‘the ten powers…,’ ‘the fearlessnesses…,’ ‘the detailed and thorough knowledges…,’ ‘the distinct attributes of a buddha…,’ or ‘the knowledge of all aspects is not attached,’ they practice the perfection of wisdom.
37.13「若菩薩摩訶薩不以『檀那波羅蜜多不貪執』之想而修行，則修行般若波羅蜜多；同樣地，若不以『尸羅波羅蜜多不貪執』、『羼提波羅蜜多不貪執』、『毘黎耶波羅蜜多不貪執』、『禪那波羅蜜多不貪執』，或『般若波羅蜜多不貪執』之想而修行，則修行般若波羅蜜多。同樣地，若不以『十力不貪執』、『無畏不貪執』、『四無所畏不貪執』、『佛的十八不共法不貪執』，或『一切相智不貪執』之想而修行，則修行般若波羅蜜多。」
37.14“Subhūti, when bodhisattva great beings practice the perfection of wisdom like that, they do not perceive ‘ form is not attached’; they do not perceive ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is not attached’; up to they do not perceive ‘the knowledge of all aspects is not attached.’ They do not perceive ‘the result of stream enterer…,’ ‘the result of once-returner…,’ ‘the result of non-returner…,’ ‘the state of a worthy one…,’ ‘a pratyekabuddha’s awakening,’ or ‘unsurpassed, perfect, complete awakening is not attached.’ ” [B29]
37.14「須菩提，菩薩摩訶薩這樣修習般若波羅蜜多時，不覺知『色不執著』，不覺知『受……』『想……』『行……』『識不執著』，乃至不覺知『一切相智不執著』。不覺知『須陀洹果……』『一來果……』『不還果……』『阿羅漢位……』『辟支佛菩提』『無上正等菩提不執著』。」
37.15Then venerable Subhūti said to the Lord, “Lord, that there is no improvement even with such an exposition of this deep Dharma teaching, and no decline even without an exposition, is amazing.”
37.15尊者須菩提對世尊說：「世尊，對這樣深奧的法教進行論議，即使有論議也沒有增進，即使沒有論議也沒有衰退，這真是太不可思議了。」
37.16Venerable Subhūti having said that, the Lord replied to him, “Exactly so, Subhūti, [F.77.a] exactly so! Even with an exposition of the perfection of wisdom there is no improvement, and even without an exposition there is no decline.
37.16尊者須菩提說完這些話後，世尊回答他說：「正是如此，須菩提，正是如此！即使宣說般若波羅蜜多也沒有增進，即使不宣說也沒有衰退。」
37.17“This is like, Subhūti, tathāgatas, worthy ones, perfectly complete buddhas raising their voice, for as long as they live, in praise and denigration of space. Though they raise their voice in praise it does not improve, and though they raise their voice in denigration it does not decline. Praising space does not improve it and denigrating it does not make it decline.
37.17「須菩提，這就像如來、阿羅漢、正等正覺佛在其壽命期間，對虛空既讚歎又貶低。雖然他們讚歎虛空，但虛空並不因此得到改善；雖然他們貶低虛空，但虛空也不因此衰退。讚歎虛空不能使其改善，貶低虛空也不能使其衰退。」
37.18“To illustrate further, Subhūti, a voice raised in praise of illusory persons does not improve them, and a voice raised to denigrate them does not make them decline. They are not attached even to a voice raised in praise and do not feel enraged even by a voice raised to denigrate. It is similar, Subhūti, with the true nature of dharmas. It is like that whether it is explained, and it is like that whether it is not explained.”
37.18「再進一步舉例，須菩提，對幻化人讚美的聲音不會使他們進步，對幻化人詆毀的聲音也不會使他們衰退。他們甚至不執著於讚美的聲音，也不因詆毀的聲音而生起瞋恚。須菩提，法的真如本性也是如此。無論是被解說，還是不被解說，都是如此。」
37.19Subhūti said, “Lord, those bodhisattva great beings who practice the perfection of wisdom, who meditate on the perfection of wisdom and are not cowed, who do the yogic practice of this perfection of wisdom and do not turn back from unsurpassed, perfect, complete awakening are those who do what is difficult. And why? Lord, it is because of this: the cultivation of the perfection of wisdom is the cultivation of space, and the perfection of wisdom does not appear; the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving do not appear in space either. Form does not appear, and feeling, perception, volitional factors, and consciousness do not appear in space either. Inner emptiness does not appear, [F.77.b] up to and the emptiness that is the nonexistence of an intrinsic nature does not appear in space either. The applications of mindfulness do not appear; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path do not appear in space either. The ten powers, fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha do not appear in space. The result of stream enterer does not appear, and similarly the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening do not appear in space, and neither does unsurpassed, perfect, complete awakening appear in space.
37.19須菩提說：「世尊，那些修習般若波羅蜜多、禪修般若波羅蜜多而不怯弱、進行這般若波羅蜜多的瑜伽修習且不退轉於無上正等正覺的菩薩摩訶薩，是在做困難的事。為什麼呢？世尊，原因是這樣的：般若波羅蜜多的修習就是虛空的修習，而般若波羅蜜多不顯現；禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多也都不在虛空中顯現。色不顯現，受、想、行和識也都不在虛空中顯現。內空不顯現，乃至無自性空也不在虛空中顯現。念處不顯現；正勤、神足、根、力、覺支和道也都不在虛空中顯現。十力、無畏、四無所畏和佛的十八不共法不在虛空中顯現。須陀洹果不顯現，同樣地一來果、不還果、阿羅漢位，以及辟支佛的菩提也都不在虛空中顯現，無上正等正覺也不在虛空中顯現。」
37.20“Those bodhisattva great beings who have buckled on armor for the sake of beings want to strive, want to try, want to make an effort for the sake of space. Lord, those bodhisattva great beings who want armor for the sake of beings want to liberate space. Lord, those bodhisattva great beings who want armor for the sake of all space-like dharmas want great armor. Lord, those bodhisattva great beings who want great armor for the sake of beings want to lift up space into the sky. Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening gain the perfection of perseverance. It is to those bodhisattva great beings wanting that sort of armor, Lord, that I bow down.
37.20「那些為眾生而披上甲冑的菩薩摩訶薩想要努力、想要嘗試、想要為虛空而精進。世尊，那些為眾生而想要甲冑的菩薩摩訶薩想要解脫虛空。世尊，那些為一切如虛空般的法而想要甲冑的菩薩摩訶薩想要大甲冑。世尊，那些為眾生而想要大甲冑的菩薩摩訶薩想要將虛空提升到天空中。世尊，那些想要證得無上正等正覺的菩薩摩訶薩獲得了毘黎耶波羅蜜多。世尊，正是對那些想要這樣甲冑的菩薩摩訶薩，我恭敬頂禮。」
37.21“And why? To illustrate, Lord, if [F.78.a] this great billionfold world system were filled with tathāgatas like a thicket of sugarcane, or a thicket of naḍa reeds, or a thicket of bamboo, or a thicket of rushes, or a thicket of rice, or a thicket of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring infinite, countless beings to maturity, still, a decline or increase in the mass of beings would not appear. And why? Because of the nonexistence of beings, and because of the isolation of beings. By the same token, Lord, I have said, ‘Those bodhisattva great beings who will fully awaken to unsurpassed, perfect, complete awakening for the sake of beings want to liberate space.’ ”
37.21"為什麼呢？世尊，比如說這個三千大千世界充滿了如來，就像甘蔗叢、蘆葦叢、竹叢、荻叢、稻叢、芝麻叢一樣密集，那些如來在一劫中，甚至超過一劫的時間裡為眾生說法，各個如來都成就了無邊無數的眾生，仍然眾生的數量不會增加也不會減少而顯現出來。為什麼呢？因為眾生的不存在，以及眾生的遠離。同樣的道理，世尊，我已經說過，那些菩薩摩訶薩為了眾生而要圓滿無上正等正覺的，是想要解脫虛空的。"
37.22Then it occurred to some monk or other to think this: “I bow down to Bhagavatī Prajñāpāramitā, where no dharma is produced and no dharma is stopped and yet there is the aggregate of morality; there is the aggregate of [F.78.b] wisdom and the aggregate of meditative stabilization, aggregate of liberation, and aggregate of knowledge and seeing of liberation; there is the result of stream enterer, and there is the result of once-returner, the result of non-returner, the state of a worthy one, and a pratyekabuddha’s awakening; there is also unsurpassed, perfect, complete awakening; there are the Three Jewels—Buddha, Dharma, and Saṅgha—and there is the turning of the wheel of the Dharma.”
37.22於是某位比丘作是念：「我禮敬聖般若波羅蜜多。在般若波羅蜜多中，沒有任何法生起，也沒有任何法止滅，但卻有戒蘊；有慧蘊和定蘊、解脫蘊、解脫知見蘊；有須陀洹果，也有斯陀含果、阿那含果、阿羅漢位、辟支佛的菩提；也有無上正等正覺；有三寶——佛、法、僧伽——以及有轉法輪。」
37.23Then Śatakratu, head of the gods, asked venerable Subhūti, “Venerable monk Subhūti, what yogic practice are the bodhisattva great beings who are doing the yogic practice of this perfection of wisdom doing?”
37.23那時帝釋天主問尊者須菩提說：「尊者須菩提，那些菩薩摩訶薩正在修行這個般若波羅蜜多的瑜伽，他們在做什麼樣的瑜伽呢？」
37.24“Kauśika,” replied Subhūti, “bodhisattva great beings who think they should train in this perfection of wisdom do a yogic practice in space.”
37.24「憍尸迦，菩薩摩訶薩認為應當在此般若波羅蜜多中修學的人，在虛空中進行瑜伽修練。」須菩提如是回答。
37.25Then Śatakratu, head of the gods, inquired of the Lord, “Lord, how should I guard, protect, and keep safe sons of a good family and daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom?”
37.25於是帝釋天主向世尊請問：「世尊，我應當如何守護、保護、善持那些受持、憶念、誦讀、通達、正確地思惟此般若波羅蜜多的善男子和善女人呢？」
37.26Subhūti asked in return, “Kauśika, do you see that dharma you have to guard, protect, and keep safe?”
37.26須菩提反問道：「憍尸迦，你是否看見有你應當守護、保護、維持安全的法呢？」
37.27“Venerable monk Subhūti, I do not see that dharma I have to guard, protect, and keep safe,” replied Śatakratu,
37.27帝釋回答說：「尊者比丘須菩提，我看不見我必須守護、保護和保持安全的那個法。」
37.28“Kauśika,” Subhūti continued, “if sons of a good family or daughters of a good family stand in this perfection of wisdom as it has been expounded, just that will guard, protect, and keep them safe. Humans and even [F.79.a] nonhumans find no opportunity to hurt them if they are inseparable from this perfection of wisdom as it has been expounded. Kauśika, whoever thinks that they have to guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom thinks that they have to guard, protect, and keep space safe.
37.28「憍尸迦，善男子或善女人安住在此般若波羅蜜多所說的法中，就是這個能守護、保護和安置他們。人和非人都無法找到傷害他們的機會，如果他們與此般若波羅蜜多所說的法不相分離的話。憍尸迦，誰若認為需要守護、保護和安置修習般若波羅蜜多的菩薩摩訶薩，誰就認為需要守護、保護和安置虛空。」
37.29“What do you think, Kauśika, can you guard, protect, and keep safe an illusion, a mirage, a dream, an echo, or an apparition?”
37.29「憍尸迦，你作意如何？你能守護、保護、安全地保持一個幻、陽焰、夢、回聲或光影嗎？」
“No, venerable monk Subhūti, you cannot,” said Śatakratu.
「尊者須菩提，不能，」帝釋說。
37.30“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and get tired out.
37.30「同樣地，憍尸迦，」須菩提說，「任何人若認為他們將守護、保護和保持菩薩摩訶薩修行般若波羅蜜多的安全，那麼他在這種情況下將會變得沮喪和疲憊。」
37.31“What do you think, Kauśika, can you guard, protect, and keep safe the dharma-constituent, the very limit of reality, suchness, or the inconceivable element?”
37.31「憍尸迦，你認為如何？你能守護、保護和安全地維持法界、實際、如性或不可思議界嗎？」
“No, venerable monk Subhūti, you cannot,” said Śatakratu.
「不能，尊者須菩提，」帝釋說道。
37.32“Similarly, Kauśika,” said Subhūti, “anyone who thinks they will guard, protect, and keep safe bodhisattva great beings practicing the perfection of wisdom will in that case just become frustrated and tire themselves out.” [F.79.b]
37.32「同樣的，憍尸迦，」須菩提說，「任何人如果認為自己能夠守護、保護和使菩薩摩訶薩修行般若波羅蜜多安全無恙，那麼他就會變得沮喪並使自己疲憊不堪。」
37.33Śatakratu responded, “To the extent, venerable monk Subhūti, that bodhisattva great beings practicing the perfection of wisdom comprehend all dharmas to be like a dream, like an illusion, like an echo, like a mirage, like an apparition, like the city of the gandharvas—that they comprehend all dharmas to be like a magical creation—bodhisattva great beings with such a comprehension still do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything in a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything in a magical creation, and do not falsely project a causal sign of a magical creation.”
37.33帝釋回答道：「尊者須菩提，菩薩摩訶薩修習般若波羅蜜多，領悟一切法如同夢幻、如同幻術、如同回聲、如同陽焰、如同光影、如同乾闥婆城，領悟一切法如同幻術——菩薩摩訶薩具有這樣的領悟，仍然不虛妄執著它為夢，不執著夢為『我的』，不在夢中執著任何事物，不虛妄執著夢的相；乃至不虛妄執著它為幻術，不執著幻術為『我的』，不在幻術中執著任何事物，不虛妄執著幻術的相。」
37.34“Kauśika,” said Subhūti, “if bodhisattva great beings practicing the perfection of wisdom do not falsely project form , do not project form as ‘mine,’ do not project anything onto form , and do not project a causal sign of form , then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not falsely project a causal sign of a dream; up to they do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation. Similarly, if they do not falsely project feeling … perception … volitional factors … or consciousness, do not falsely project consciousness as ‘mine,’ do not project anything onto consciousness, and do not project a causal sign of consciousness, up to do not falsely project the knowledge of all aspects, do not project the knowledge of all aspects as ‘mine,’ do not project [F.80.a] anything onto the knowledge of all aspects, and do not project a causal sign of the knowledge of all aspects, then they do not falsely project it as a dream, do not project the dream as ‘mine,’ do not project anything onto a dream, do not project a causal sign of a dream, up to do not falsely project it as a magical creation, do not project the magical creation as ‘mine,’ do not project anything onto a magical creation, and do not falsely project a causal sign of a magical creation.”
37.34須菩提說：「憍尸迦，若菩薩摩訶薩修習般若波羅蜜多，不虛妄執著色，不執著色為『我的』，不在色上執著任何事物，不虛妄執著色的相；則不虛妄執著為夢，不執著夢為『我的』，不在夢上執著任何事物，不虛妄執著夢的相；乃至不虛妄執著為幻術，不執著幻術為『我的』，不在幻術上執著任何事物，不虛妄執著幻術的相。同樣地，若不虛妄執著受、想、行、識，不執著識為『我的』，不在識上執著任何事物，不虛妄執著識的相，乃至不虛妄執著一切相智，不執著一切相智為『我的』，不在一切相智上執著任何事物，不虛妄執著一切相智的相；則不虛妄執著為夢，不執著夢為『我的』，不在夢上執著任何事物，不虛妄執著夢的相，乃至不虛妄執著為幻術，不執著幻術為『我的』，不在幻術上執著任何事物，不虛妄執著幻術的相。」
37.35Then through the power of the Buddha, all the Cāturmahārājika gods and the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, up to the Śuddhāvāsa class of gods, as many as there were stationed in the great billionfold world system, took divine sandalwood powders and specifically strewed them right over the Lord, approached the Lord, went up to him, bowed their heads to the feet of the Lord, and stood to one side.
37.35那時，佛的威力所加，四大天王天、三十三天、時分天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、大梵天，乃至清淨居天的諸天，凡在三千大千世界中駐紮的，都取天檀香粉，特別灑遍世尊身上，走近世尊，來到世尊面前，頭面頂禮世尊雙足，然後退立一旁。
37.36Then all the Cāturmahārājika, Indra, Brahmā, up to the Śuddhāvāsa class of gods focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas in the eastern direction appearing in just these ways teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about this very perfection of wisdom and about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom. Similarly, they focused their thoughts, as they habitually do, through the power of the Buddha on a thousand buddhas each in the south, west, and north, below and above, and the intermediate directions as well, appearing in just these ways teaching the Dharma with just these words; on monks, all of them with the name Subhūti, asking about [F.80.b] this very perfection of wisdom, about this very chapter of the Perfection of Wisdom; and on Śatakratus, heads of the gods, all of them asking, through the power of the Buddha, about this very perfection of wisdom.
37.36那時四大天王、帝釋天、梵天，乃至清淨居天的一切諸天，都按照自己的習慣，藉著佛的力量，把思想集中在東方方向出現的一千位佛身上，他們以同樣的方式宣說法教，用同樣的言語；集中在許多名叫須菩提的比丘身上，他們在請問這個般若波羅蜜多，請問般若波羅蜜多品；以及集中在許多帝釋天，諸天之首身上，他們都藉著佛的力量在請問這個般若波羅蜜多。同樣地，他們都按照自己的習慣，藉著佛的力量，把思想集中在南方、西方、北方、下方、上方以及四隅各個方向出現的一千位佛身上，他們以同樣的方式宣說法教，用同樣的言語；集中在許多名叫須菩提的比丘身上，他們在請問這個般若波羅蜜多，請問般若波羅蜜多品；以及集中在許多帝釋天，諸天之首身上，他們都藉著佛的力量在請問這個般若波羅蜜多。
37.37Then the Lord said to venerable Subhūti, “Subhūti, the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will teach just this perfection of wisdom at just this place on the earth as well. Those tathāgatas, worthy ones, perfectly complete buddhas that appear during this Fortunate Age will also, having fully awakened to unsurpassed, perfect, complete awakening, teach just this perfection of wisdom at just this place on the earth.”
37.37世尊說：「須菩提，菩薩摩訶薩彌勒，成就無上正等菩提後，將在此娑婆世界此處大地上宣說此般若波羅蜜多。此賢劫中出現的諸如來、阿羅漢、正等正覺佛，亦將成就無上正等菩提後，在此娑婆世界此處大地上宣說此般若波羅蜜多。」
37.38The Lord having said this, venerable Subhūti then inquired of him, “Lord, with which attributes, tokens, and signs will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”
37.38世尊說完這些話後，尊者須菩提隨即向世尊請問：「世尊，菩薩摩訶薩彌勒在圓滿無上正等正覺之後，將以何等相、記、標誌而宣說此般若波羅蜜多？」
37.39The Lord said, “Subhūti, here the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, will not teach the Dharma ‘ form is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘ form is happiness’ or ‘suffering,’ ‘ form is self’ or ‘selfless,’ or ‘ form is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘ form is bound’ or ‘freed.’
37.39世尊說：「須菩提，這裡菩薩摩訶薩彌勒，已經圓滿覺悟無上正等正覺，將不會教授『色是常』或『無常』的法；同樣地，他將不會教授『色是樂』或『苦』的法，『色是我』或『無我』的法，或『色是可意』或『不淨』的法。他將不會教授『色是繫縛』或『解脫』的法。」
37.40“Similarly, he will not teach the Dharma ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is permanent’ or ‘impermanent’; and similarly, he will not teach the Dharma ‘consciousness is happiness’ or ‘suffering,’ ‘consciousness is self’ [F.81.a] or ‘selfless,’ or ‘consciousness is pleasant’ or ‘unpleasant.’ He will not teach the Dharma ‘consciousness is bound’ or ‘freed.’
37.40「同樣地，他將不會教導『受是常』或『無常』，『想是常』或『無常』，『行是常』或『無常』，或『識是常』或『無常』的法；同樣地，他將不會教導『識是樂』或『苦』，『識是我』或『無我』，或『識是可意』或『不淨』的法。他將不會教導『識是繫縛』或『解脫』的法。」
37.41“He will not teach the Dharma ‘ form is past,’ ‘is future,’ or ‘is present.’ Similarly, he will not teach the Dharma ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is past,’ ‘is future,’ or ‘is present.’ Similarly, up to he will not teach the Dharma ‘the knowledge of all aspects is past,’ ‘is future,’ or ‘is present.’ He will not teach the Dharma ‘the knowledge of all aspects is bound’ or ‘freed.’ ”
37.41「他不會說『色是過去』、『是未來』或『是中間』的法。同樣地，他也不會說『受……』、『想……』、『行……』或『識是過去』、『是未來』或『是中間』的法。同樣地，直到他不會說『一切相智是過去』、『是未來』或『是中間』的法。他不會說『一切相智是繫縛』或『解脫』的法。」
37.42Then venerable Subhūti asked the Lord, “Lord, how will the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete awakening, teach this perfection of wisdom?”
37.42時，尊者須菩提問世尊：「世尊，菩薩摩訶薩彌勒成就無上正等正覺後，將如何開示這般若波羅蜜多？」
37.43“Subhūti,” replied the Lord, “he will teach the extremely pure Dharma ‘ form is extremely pure,’ and similarly, he will teach the extremely pure Dharma ‘feeling, perception, volitional factors, and consciousness are extremely pure.’ Similarly, up to he will teach the extremely pure Dharma ‘the knowledge of all aspects is extremely pure.’ ”
37.43世尊說：「須菩提，他將開示極淨法『色是極淨』，同樣地，他將開示極淨法『受、想、行和識是極淨』。同樣地，乃至他將開示極淨法『一切相智是極淨』。」
37.44“Lord, the perfection of wisdom is pure,’ said Subhūti.
37.44「世尊，般若波羅蜜多清淨，」須菩提說。
“Subhūti,” replied the Lord, “the perfection of wisdom is pure because form is pure. Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are pure, up to Subhūti, the perfection of wisdom is pure because [F.81.b] the knowledge of all aspects is pure.”
「須菩提，般若波羅蜜多因色清淨而清淨。須菩提，般若波羅蜜多因受、想、行、識清淨而清淨，乃至須菩提，般若波羅蜜多因一切相智清淨而清淨。」
37.45Subhūti asked, “In what way, Lord, is the perfection of wisdom pure because form is pure? In what way is the perfection of wisdom pure because feeling, perception, volitional factors, and consciousness are pure, up to in what way, Lord, is the perfection of wisdom pure because the knowledge of all aspects is pure?”
37.45須菩提問道：「世尊，般若波羅蜜多因為色清淨而清淨，這是如何的方式？般若波羅蜜多因為受、想、行、識清淨而清淨，這是如何的方式？直到世尊，般若波羅蜜多因為一切相智清淨而清淨，這是如何的方式？」
37.46“Subhūti,” replied the Lord, “ form that is unproduced and unceasing, without defilement and without purification, is pure form . Subhūti, feeling…, perception…, volitional factors…, and consciousness that is unproduced and unceasing, without defilement and without purification, is pure consciousness. Similarly, Subhūti, up to the knowledge of all aspects that is unproduced and unceasing, without defilement and without purification, is the pure knowledge of all aspects.
37.46「須菩提，」世尊答道，「無生、不滅、無染污、無清淨的色，是清淨的色。須菩提，無生、不滅、無染污、無清淨的受、想、行，以及無生、不滅、無染污、無清淨的識，是清淨的識。同樣地，須菩提，直到無生、不滅、無染污、無清淨的一切相智，是清淨的一切相智。」
37.47“Furthermore, Subhūti, the perfection of wisdom is pure because space is pure.”
37.47「而且，須菩提，般若波羅蜜多清淨，因為虛空清淨。」
“In what way, Lord, is the perfection of wisdom pure because space is pure?” asked Subhūti.
須菩提問：「世尊，般若波羅蜜多怎樣因為虛空清淨而清淨呢？」
37.48“Subhūti,” replied the Lord, “space is pure because it is unproduced and unceasing, without defilement and without purification.
37.48世尊答道：「須菩提，虛空是清淨的，因為它是無生、不滅，沒有染污也沒有清淨。」
37.49“Subhūti, the perfection of wisdom is pure because space is untainted.”
37.49「須菩提，般若波羅蜜多清淨，因為虛空無漏。」
“In what way, Lord, is the perfection of wisdom pure because space is untainted?” [F.82.a] asked Subhūti.
「世尊，般若波羅蜜多因為虛空無漏而清淨，這是什麼意思呢？」須菩提問道。
37.50“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space cannot be grasped.”
37.50「須菩提，般若波羅蜜多之所以清淨，是因為虛空無法被把握。」世尊答道。
37.51“In what way, Lord, is the perfection of wisdom pure because space cannot be grasped?” asked Subhūti.
37.51「世尊，般若波羅蜜多怎樣因為虛空無法被理解而清淨？」須菩提問道。
37.52“Subhūti,” replied the Lord, “the perfection of wisdom is pure because space does not say anything.”
37.52「須菩提，般若波羅蜜多清淨，因為虛空不說任何話。」世尊回答道。
37.53“In what way, Lord, is the perfection of wisdom pure because space does not say anything?” asked Subhūti.
37.53「世尊，般若波羅蜜多何以因虛空無言而清淨呢？」須菩提問道。
37.54The Lord replied, “The perfection of wisdom is pure because, Subhūti, just like the two sounds of an echo, to give an analogy, so too space does not say anything.
37.54世尊說：「須菩提，般若波羅蜜多是清淨的，因為虛空不說任何話，就像回聲的二種聲音作為比喻一樣，虛空同樣也不說任何話。」
37.55“Subhūti, the perfection of wisdom is pure because space does not converse about anything.”
37.55「須菩提，般若波羅蜜多清淨，因為虛空不談論任何事物。」
37.56“In what way, Lord, is the perfection of wisdom pure because space does not converse about anything?” asked Subhūti.
37.56須菩提問世尊道：「世尊，般若波羅蜜多以虛空不言說一切法而清淨，其義云何？」
37.57“Subhūti,” replied the Lord, “in space there is no conversation at all, so the perfection of wisdom is pure because space does not converse about anything.
37.57「須菩提，虛空中完全沒有任何對話，所以般若波羅蜜多是清淨的，因為虛空不會談論任何事物。」世尊答覆道。
37.58“Subhūti, the perfection of wisdom is pure because space cannot be apprehended.”
37.58「須菩提，般若波羅蜜多清淨，因為虛空無法被執。」
“In what way, Lord, is the perfection of wisdom pure because space cannot be apprehended?” asked Subhūti.
「世尊，般若波羅蜜多何以因虛空不可執而清淨？」須菩提問道。
37.59“Subhūti,” replied the Lord, “in space there is nothing at all that can be apprehended, so the perfection of wisdom is pure because space cannot be apprehended.
37.59「須菩提，虛空中沒有任何可以執著的東西，所以般若波羅蜜多清淨，因為虛空無法被執著。」世尊答道。
37.60“Subhūti, the perfection of wisdom is pure because form is extremely pure, cannot be apprehended, is unproduced and unceasing, [F.82.b] and without defilement and without purification. Similarly, Subhūti, the perfection of wisdom is pure because feeling, perception, volitional factors, and consciousness are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification. Similarly, Subhūti, up to the perfection of wisdom is pure because the knowledge of all aspects is extremely pure, cannot be apprehended, is unproduced and unceasing, and is without defilement and without purification. Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification.”
37.60「須菩提，般若波羅蜜多之所以清淨，是因為色極淨、不可執、無生、不滅，無染污亦無清淨。同樣地，須菩提，般若波羅蜜多之所以清淨，是因為受、想、行、識極淨、不可執、無生、不滅，無染污亦無清淨。同樣地，須菩提，乃至般若波羅蜜多之所以清淨，是因為一切相智極淨、不可執、無生、不滅，無染污亦無清淨。須菩提，般若波羅蜜多之所以清淨，是因為一切法極淨、不可執、無生、不滅，無染污亦無清淨。」
37.61“In what way, Lord, is the perfection of wisdom pure because all dharmas are extremely pure, cannot be apprehended, are unproduced and unceasing, and are without defilement and without purification?” asked Subhūti.
37.61「世尊，般若波羅蜜多因為一切法極淨、無法執取、無生、不滅，且無染污、無清淨，而清淨，這是以什麼方式呢？」須菩提問道。
37.62“Subhūti, the perfection of wisdom is pure because all dharmas are extremely pure,” replied the Lord.
37.62世尊回答說：「須菩提，般若波羅蜜多清淨，是因為一切法極淨。」
37.63Subhūti said, “Lord, sons of a good family or daughters of a good family who take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom will not contract diseases of the eyes; will not contract diseases of the ears, nose, tongue, or body; and will not contract diseases of the thinking mind, will not have stunted minor parts of the body, and will not have decrepit bodies. [F.83.a] Those sons of a good family or daughters of a good family will not die in a distressed state. Many thousands of gods who want to listen to the Dharma follow right behind them. The Cāturmahārājika, up to the Śuddhāvāsa class of gods follow right behind. On the eighth, the fourteenth, and the fifteenth many hosts of gods gather wherever sons of a good family or daughters of a good family who are Dharma preachers preach the perfection of wisdom. Those sons of a good family or daughters of a good family who are preaching the perfection of wisdom create a lot of merit—create infinite, countless, inconceivable, immeasurable amounts of merit.”
37.63須菩提說：「世尊，善男子或善女人，如果受持、憶念、讀誦、通達、正思維這部般若波羅蜜多，將不會患眼疾；不會患耳、鼻、舌、身疾；不會患意疾，身體不會殘缺不全，也不會有衰老的身體。那些善男子或善女人不會在痛苦的狀態下死亡。數千位想要聽法的天神緊跟在他們身後。四大天王，乃至清淨居天的天神都緊跟在他們身後。在初八、十四和十五，無論善男子或善女人法師在何處宣講般若波羅蜜多，許多天神的軍隊都會聚集在那裡。那些宣講般若波羅蜜多的善男子或善女人能夠產生大量的福德——產生無邊、無數、不可思議、無量的福德。」
37.64“Exactly so, Subhūti, exactly so!” said the Lord. “Those sons of a good family or daughters of a good family who preach the perfection of wisdom in front of an audience of gods on the eighth, the fourteenth, and the fifteenth create infinite, countless, inconceivable, immeasurable, inexpressible amounts of merit.
37.64「完全正是如此，須菩提，完全正是如此！」世尊說道，「那些善男子或善女人在第八日、第十四日和第十五日在諸天眾生面前宣講般若波羅蜜多，能夠生起無邊、無數、不可思議、無量、不可言說的福德。」
37.65“And why? Subhūti, it is because this—namely, the perfection of wisdom—is a great jewel. Thanks to this, the perfection of wisdom jewel, beings are freed from hell, freed from the animal world, freed from the world of Yama, and freed from being a poor human.
37.65「何以故？須菩提，此般若波羅蜜多是大寶珠。由此般若波羅蜜多寶珠，眾生得解脫地獄，得解脫畜生道，得解脫鬼道，得解脫貧窮人。
37.66“They are born in great sāla tree–like royal families, born in great sāla tree–like brahmin families, born in great sāla tree–like business families, up to born as Naivasaṃjñānāsaṃjñāyatana gods. This perfection of wisdom produces the result of stream enterer, and it produces [F.83.b] the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening.
37.66他們生於像大娑羅樹一樣的偉大剎帝利種族，生於像大娑羅樹一樣的偉大婆羅門種族，生於像大娑羅樹一樣的偉大吠舍種族，乃至生為非想非非想天的天神。這般若波羅蜜多能夠產生須陀洹果，並能產生斯陀含果、阿那含果、阿羅漢位、辟支佛的菩提，以及無上正等正覺。
37.67“And why? Because in this perfection of wisdom the ten wholesome actions are taught in detail. Because thanks to it great sāla tree–like royal families exist, great sāla tree–like brahmin families exist, and great sāla tree–like business families exist; the Cāturmahārājika gods, the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin gods, the Brahmapurohita, Brahmakāyika, Brahmapārṣadya, Parīttābha, Apramāṇābha, Ābhāsvara, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhatphala, and Asaṃjñisattva, the Sudarśana, Sudṛśa, Avṛha, Atapa, and Akaniṣṭha gods, and the gods in the Ākāśānantyāyatana, Vijñānānantyāyatana, Ākiṃcityāyatana, and Naivasaṃjñānāsaṃjñāyatana exist; the result of stream enterer exists, and the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening exist. Because in this perfection of wisdom the four concentrations, the four immeasurables, and four formless absorptions exist; the perfection of giving exists; the perfections of morality, patience, perseverance, concentration, and wisdom exist; the applications of mindfulness exist; the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path exist; inner emptiness, [F.84.a] up to the existence of the emptiness that is the nonexistence of an intrinsic nature exists; the ten powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha exist, up to the knowledge of all aspects exists, that is to say, in this perfection of wisdom those dharmas and so on are taught in detail. Therefore this—that is, the perfection of wisdom—is a great jewel.
37.67「為什麼呢？因為在這個般若波羅蜜多中，十善業被詳細教導。因為藉由它，偉大娑羅樹般的剎帝利種家族存在，偉大娑羅樹般的婆羅門種家族存在，偉大娑羅樹般的吠舍種家族存在；四大天王天、三十三天、時分天、兜率天、樂變化天和他化自在天，梵天、梵眾天、大梵天、少光天、無量光天、光音天、少淨天、無量淨天、廣果天、大果天和無想天，善現天、善見天、無煩天、無熱天和阿迦尼吒天存在，以及空無邊處、識無邊處、無所有處和非想非非想天中的天神存在；須陀洹果存在，一來果、不還果、阿羅漢位、辟支佛的菩提和無上正等正覺存在。因為在這個般若波羅蜜多中，四禪、四無量心和四無色定存在；檀那波羅蜜多存在；戒、忍辱、精進、禪定和慧的波羅蜜多存在；念處存在；正勤、神足、根、力、覺支和道存在；內空，乃至無自性空存在；十力、四無所畏、四無礙解和十八不共法存在，乃至一切相智存在，也就是說，在這個般若波羅蜜多中，那些法等被詳細教導。因此，這個般若波羅蜜多就是偉大的珍寶。」
37.68“Subhūti, in the perfection of wisdom there is no dharma that is produced or ceases, is defiled or purified, or is appropriated or rejected at all. And why? Because those dharmas that could be produced or cease, or could be defiled or purified, or could be appropriated or rejected do not exist.
37.68「須菩提，在般若波羅蜜多中，根本沒有任何法是生起或滅盡的，也沒有任何法是雜染或清淨的，或者是取著或捨棄的。這是為什麼呢？因為那些能夠生起或滅盡、能夠雜染或清淨、能夠取著或捨棄的法根本不存在。
37.69“Subhūti, you cannot apprehend any dharma that is wholesome or unwholesome, with outflows or without outflows, a basic immorality or not a basic immorality, with afflictions or without afflictions, ordinary or extraordinary, compounded or uncompounded in this perfection of wisdom jewel at all. Subhūti, because of this one of many explanations, this perfection is a great jewel.
37.69「須菩提，在這個般若波羅蜜多寶中，你根本無法執取任何善或不善、有漏或無漏、根本罪或非根本罪、有煩惱或無煩惱、世間或出世、有為或無為的法。須菩提，正因為如此，這個般若波羅蜜多是無上的寶。」
37.70“Subhūti, that perfection is a great jewel because that great jewel is not tainted by any dharma. And why? Because you cannot apprehend that dharma on account of which it might become tainted. Therefore, Subhūti, this great jewel perfection is untainted.
37.70「須菩提，那般若波羅蜜多是大寶珠，因為那大寶珠不被任何法所雜染。為什麼呢？因為你無法執取那個能夠使它被雜染的法。因此，須菩提，這個大寶珠般若波羅蜜多是無漏的。
37.71“Subhūti, if bodhisattva great beings practicing the perfection of wisdom thus do not form any notion and thus do not conceive, thus do not apprehend, thus do not engage in thought construction, they are practicing the perfection of wisdom, they are meditating on the perfection of wisdom, and they see the lord buddhas. They go from [F.84.b] buddhafield to buddhafield to respect, revere, honor, and worship those lord buddhas, and when they are going from buddhafield to buddhafield they also bring beings to maturity and purify a buddhafield.
37.71「須菩提，如果菩薩摩訶薩修行般若波羅蜜多，這樣不形成任何概念，這樣不產生想法，這樣不執著，這樣不從事戲論，他們就是在修行般若波羅蜜多，他們就是在思惟般若波羅蜜多，他們就能看見諸佛。他們從一個佛土前往另一個佛土，去恭敬、尊重、尊榮和供養那些諸佛，當他們從一個佛土前往另一個佛土時，他們也引導眾生成熟，並淨化佛土。
37.72“Subhūti, this perfection of wisdom does not cause any dharma to be gained, does not teach it, does not cause it to be borne in mind, does not bestow it, does not make it arise, does not make it stop, does not make it defiled, does not make it pure, does not make it decline, and does not make it increase. It is not past, or future, or present either.
37.72「須菩提，這般若波羅蜜多不令任何法被獲得，不教導它，不令它被銘記於心，不賦予它，不令它生起，不令它停止，不令它被污染，不令它清淨，不令它衰退，也不令它增長。它既不是過去，也不是未來，也不是當下。
37.73“Subhūti, this perfection of wisdom also does not cause the desire realm to be transcended, and it does not make it be there either. It does not cause the form realm to be transcended, and it does not make it be there either. It does not cause the formless realm to be transcended, and it does not make it be there either. It does not bestow the perfection of giving, and it also does not remove it; it does not bestow the perfections of morality, patience, perseverance, concentration, or wisdom, and it also does not remove them. It does not bestow inner emptiness, and it also does not remove it; it does not bestow, up to the existence of the emptiness that is the nonexistence of an intrinsic nature, and it also does not remove it. It does not bestow the applications of mindfulness, and it also does not remove them. Similarly, it does not bestow the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path, and it also does not remove them. It does not bestow the ten powers, and it also does not remove them; it does not bestow the four fearlessnesses, four detailed and thorough knowledges, [F.85.a] or eighteen distinct attributes of a buddha, and it also does not remove them. It does not bestow the result of stream enterer, and it also does not remove it; it does not bestow the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, or the knowledge of all aspects, and it also does not remove them.
37.73「須菩提，般若波羅蜜多也不令欲界超越，也不令其存在。不令色界超越，也不令其存在。不令無色界超越，也不令其存在。不賦予檀那波羅蜜多，也不除去它；不賦予戒、忍辱、精進、禪定或慧的波羅蜜多，也不除去它們。不賦予內空，也不除去它；不賦予直到無自性空為止的各種空性，也不除去它。不賦予念處，也不除去它們。同樣地，不賦予正勤、神足、根、力、覺支或道，也不除去它們。不賦予十力，也不除去它們；不賦予四無所畏、四無礙解或十八不共法，也不除去它們。不賦予須陀洹果，也不除去它；不賦予一來果、不還果、阿羅漢位、辟支佛的菩提或一切相智，也不除去它們。」
37.74“This perfection of wisdom does not bestow the buddhadharmas, and it also does not remove them; it does not bestow the dharmas of ordinary persons, and it also does not remove them; it does not bestow the dharmas of śrāvakas or pratyekabuddhas, and it also does not remove them; it does not bestow the buddha dharmas, and it also does not remove them. Subhūti, this perfection of wisdom does not remove the compounded element, and it does not bestow the uncompounded element.
37.74「這般若波羅蜜多不布施佛法，也不去除佛法；不布施凡夫的法，也不去除凡夫的法；不布施聲聞和辟支佛的法，也不去除聲聞和辟支佛的法；不布施佛法，也不去除佛法。須菩提，這般若波羅蜜多不去除有為法，也不布施無為法。」
37.75“And why? Because this principle of the dharma-constituent simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, and the tathāgatas fully awaken to and are clearly aware of it, and while fully awakened and clearly aware they speak about it and explain, reveal, and teach it.”
37.75「為什麼呢？因為這個法界的原理，無論如來出現還是如來不出現都始終存在，如來對此覺悟並清楚地認識它，而且在覺悟和清楚認識的狀態下談論它、解釋它、顯露它和教導它。」
37.76Then a great many hundred thousands of gods standing in the sky above shouted and let out a cheer, and while strewing down blue lotus, lotus, red lotus, white lotus, and coral tree flowers they also exclaimed, “Ah! We are seeing a second turning of the wheel of the Dharma in the world.” And while this perfection of wisdom was being taught, a great many thousands of gods [F.85.b] gained the forbearance for the nonproduction of dharmas from it.
37.76這時，空中站著的許多數十萬天眾大聲歡呼，邊灑下青蓮花、蓮花、紅蓮花、白蓮花和珊瑚樹花，邊說道：「啊！我們看到世間中第二次轉法輪了。」當這個般若波羅蜜多被宣說時，許多數千位天眾從中獲得了無生法忍。
37.77Then the Lord said to venerable Subhūti, “Subhūti, given the emptiness that is the nonexistence of an intrinsic nature, this perfection of wisdom has not been made available because any Dharma has to be engaged in or backed away from, so it is not a second turning of the wheel of Dharma, and it is not a first turning either.”
37.77世尊對尊者須菩提說道：「須菩提，正因為無自性空，所以這般若波羅蜜多沒有被安排來從事任何法或退卻任何法，因此它既不是第二次轉法輪，也不是第一次轉法輪。」
37.78“Lord, what is the emptiness that is the nonexistence of an intrinsic nature when this perfection of wisdom has not been made available in order to turn forward or turn backward any Dharma?” asked Subhūti.
37.78須菩提問道：「世尊，當這般若波羅蜜多沒有被成就用來向前轉或向後轉任何法時，無自性空是什麼？」
37.79“Subhūti,” replied the Lord, “the perfection of wisdom is empty of the perfection of wisdom, and similarly, the perfection of concentration…, perseverance…, patience…, morality…, and giving is empty of the perfection of giving. Inner emptiness is empty of inner emptiness, 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 applications of mindfulness are empty of the applications of mindfulness, and similarly, the right efforts…, the legs of miraculous power…, the faculties…, the powers…, the limbs of awakening…, and path is empty of the path. The ten powers are empty of the ten powers, and the four fearlessnesses…, the four detailed and thorough knowledges…, and the eighteen distinct attributes of a buddha are empty of the eighteen distinct attributes of a buddha. The result of stream enterer is empty of the result of stream enterer, and similarly, the result of once-returner…, the result of non-returner…, the state of a worthy one…, a pratyekabuddha’s awakening…, and the knowledge of all aspects is empty of the knowledge of all aspects.”
37.79「須菩提，般若波羅蜜多空於般若波羅蜜多，禪那波羅蜜多、精進波羅蜜多、忍辱波羅蜜多、戒波羅蜜多亦復如是，檀那波羅蜜多空於檀那波羅蜜多。內空空於內空，乃至無自性空空於無自性空。念處空於念處，正勤、神足、根、力、覺支亦復如是，道空於道。十力空於十力，四無所畏、四無礙解、十八不共法亦復如是，十八不共法空於十八不共法。須陀洹果空於須陀洹果，一來果、不還果、阿羅漢位、辟支佛菩提亦復如是，一切相智空於一切相智。」
37.80Subhūti said, “This—that is, [F.86.a] the emptiness that is the nonexistence of an intrinsic nature, the perfection of wisdom—is a great perfection. All dharmas are empty of the intrinsic nature of all dharmas, but still bodhisattva great beings, thanks to this perfection of wisdom, will fully awaken to unsurpassed, perfect, complete awakening without fully awakening to any dharma at all, will turn the wheel of the Dharma even though any Dharma that has to be engaged in or backed away from does not exist, will not see any Dharma at all, and will not not see any Dharma at all either. And why? Because a dharma that engages or backs away cannot be apprehended, because all dharmas absolutely do not come into being, so emptiness does not engage, nor does it back away; the signless and the wishless also do not engage, nor do they back away.
37.80須菩提說：「這——即是無自性空、般若波羅蜜多——是大般若波羅蜜多。一切法都是空的、不具有一切法的自性，但菩薩摩訶薩仍然藉著這個般若波羅蜜多，將圓滿覺悟無上正等正覺，然而不圓滿覺悟任何法，將轉動法輪，雖然任何必須執取或遠離的法都不存在，將不見任何法，也同時不會不見任何法。這是為什麼呢？因為執取或遠離的法無法被把握，因為一切法絕對不生起，所以空不執取，也不遠離；無相和無願也不執取，也不遠離。」
37.81“Therefore, this teaching of the perfection of wisdom, this illumination, discourse, exposition, advancement, explanation, revelation, description, making clear, and explication is the teaching of the perfection of wisdom that is perfectly pure. Nobody teaches that teaching of the perfection of wisdom, and nobody receives it, and what nobody has taught and nobody has received, that nobody has directly realized. And what nobody has taught, nobody has received, and nobody has directly realized, there nobody has entered into nirvāṇa either. And in this Dharma teaching there is also nobody who becomes worthy of offerings.”
37.81「因此，這般若波羅蜜多的教法、這種照亮、論述、論議、進展、解釋、揭示、描述、明確說明和闡發，是完全清淨的般若波羅蜜多的教法。沒有人教導這般若波羅蜜多的教法，也沒有人接受它，而沒有人教導過、沒有人接受過的，也就沒有人直接現證過。而沒有人教導、沒有人接受、也沒有人直接現證的，在那裡也沒有人進入涅槃。而且在這法教中，也沒有人成為值得受供養的。」
37.82This was the thirty-seventh chapter, “Nobody,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
37.82（結尾）