Chapter 42: Revealing the World
第四十二品：顯示世界
42.1“To illustrate, Subhūti, there might be [F.128.b] five, or ten, or twenty, or thirty, or forty, or fifty, or a hundred, or a thousand, or a hundred thousand sons of a certain woman and all of them would make an effort, thinking, ‘What can we do so that our mother who gave birth to us, gave us the bodies we have and gave us life, does not fall sick; what can we do so that our mother is not in danger; what can we do so that our mother lives for a long time; what can we do so that our mother is not physically uncomfortable?’ Serving their mother with the finest service, protecting her with the finest protection, those sons think, ‘She must not face danger to her life or grow physically weak; or be attacked by mosquitos, black flies, or poisonous crawling creatures; or suffer from cold or heat, hunger or thirst.’ Thus, those sons attend on their mother with all the requirements for happiness; thus they serve their mother, thinking, ‘She reveals this world to us.’
42.1「須菩提，比如說，某位婦女的五個、十個、二十個、三十個、四十個、五十個、一百個、一千個或十萬個兒子，他們都會努力想，『我們要怎樣才能讓生我們、養育我們身體、給予我們生命的母親不生病；我們要怎樣才能讓母親不陷入危險；我們要怎樣才能讓母親長壽；我們要怎樣才能讓母親身體沒有不適？』這些兒子用最好的方式侍奉母親，用最好的方式保護她，他們想著，『母親不能遭遇生命危險或身體衰弱；不能被蚊子、黑蠅或有毒的爬行動物侵害；不能遭受寒冷或炎熱、飢餓或乾渴。』因此，這些兒子用一切快樂的必需品來侍奉母親；就這樣侍奉母親，心想，『母親為我們顯現這個世界。』」
42.2“Similarly, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to all the buddhadharmas; it causes the light of knowledge to shine. Also, those buddhas standing in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because this deep perfection of wisdom gives birth to the tathāgatas and perfectly reveals the knowledge of a knower of all. Therefore, those tathāgatas constantly and always watch over this deep perfection of wisdom with their buddha eye. And why? Because the perfection of concentration, [F.129.a] perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving of the tathāgatas issues forth from her; also inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature of the tathāgatas issues forth from her; also the four applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and paths issue forth from her; also the gateways to liberation, ten powers, four fearlessnesses, detailed and thorough knowledges, and distinct attributes of a buddha issue forth from her; up to also the knowledge of all aspects of all buddhas issues forth from her; and also stream enterers, once-returners, non-returners, worthy ones, buddhas, and tathāgatas, worthy ones, perfectly complete buddhas issue forth from her.
42.2「須菩提，同樣地，如來、阿羅漢、正等正覺佛常常以佛眼守護這深般若波羅蜜多。為什麼呢？因為這深般若波羅蜜多生出所有的佛法，使智慧之光閃耀。同樣地，那些在東方方向如恆河沙粒數那麼多的世界中的諸佛常常以佛眼守護這深般若波羅蜜多。為什麼呢？因為這深般若波羅蜜多生出如來，完全顯示一切知者的智慧。因此，如來常常以佛眼守護這深般若波羅蜜多。為什麼呢？因為如來的禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多、檀那波羅蜜多都從她而生；同樣地，內空，直到無自性空的空也都從她而生；同樣地，四念處、正勤、神足、根、力、覺支、道都從她而生；同樣地，解脫門、十力、四無所畏、種智、佛的十八不共法都從她而生；直到所有佛的一切相智也都從她而生；同樣地，須陀洹、一來果、不還果、阿羅漢、佛、如來、阿羅漢、正等正覺佛都從她而生。」
42.3“Subhūti, it is also thanks to this deep perfection of wisdom that all those tathāgatas, worthy ones, perfectly complete buddhas, whoever they are, who have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening have fully awakened, are fully awakening, and will fully awaken to unsurpassed, perfect, complete awakening.
42.3「須菩提，正是藉由這深般若波羅蜜多，一切如來、阿羅漢、正等正覺佛，無論是已經正等覺、現在正等覺、未來將正等覺於無上正等正覺者，都已經正等覺、現在正等覺、未來將正等覺於無上正等正覺。」
42.4“Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas also constantly and always look out with their buddha eye for all those sons of a good family and daughters of a good family who have set out in the Great Vehicle and are writing out, reading aloud, clearly articulating, and properly paying attention to this deep [F.129.b] perfection of wisdom. Subhūti, the tathāgatas, worthy ones, perfect complete buddhas also constantly and always guard, protect, and keep safe those bodhisattva great beings, and sons of a good family and daughters of a good family so that one way or the other they will not abandon unsurpassed, perfect, complete awakening.”
42.4「須菩提，如來、阿羅漢、正等正覺佛也常常以佛眼觀照所有已趣向大乘、書寫、誦讀、明確表述並正確專注於此深般若波羅蜜多的善男子和善女人。須菩提，如來、阿羅漢、正等正覺佛也常常守護、保護並照看那些菩薩摩訶薩以及善男子和善女人，使得他們無論如何都不會捨棄無上正等正覺。」
42.5Subhūti said, “Lord, you have said, ‘The perfection of wisdom gives birth to the tathāgatas, worthy ones, perfectly complete buddhas and reveals this world.’ How, then, does the perfection of wisdom give birth to those bodhisattva great beings and buddhas, and how, Lord, does the perfection of wisdom reveal this world? How, Lord, is a tathāgata born from the perfection of wisdom, and what is this world of which the Tathāgata has spoken?”
42.5須菩提說：「世尊，您曾說過『般若波羅蜜多生諸如來、阿羅漢、正等正覺佛，並顯現此世界』。那麼般若波羅蜜多如何生起菩薩摩訶薩和諸佛呢？世尊，般若波羅蜜多如何顯現此世界？世尊，如來如何從般若波羅蜜多而生，而您所說的此世界又是什麼呢？」
42.6“Subhūti,” replied the Lord, “this deep perfection of wisdom gives birth to a tathāgata’s ten powers, four fearlessnesses, four detailed and thorough knowledges, great love, great compassion, eighteen distinct attributes of a buddha, and knowledge of all aspects, and it is on account of those, Subhūti, that a tathāgata comes to be known as a tathāgata. Therefore, Subhūti, this deep perfection of wisdom gives birth to the tathāgatas.”
42.6「須菩提，這深般若波羅蜜多生出如來的十力、四無所畏、四無礙解、大愛、大悲、十八不共法和一切相智，須菩提，正是因為這些，如來才被稱為如來。因此，須菩提，這深般若波羅蜜多生出諸如來。」
42.7“And what, Lord, has the Tathāgata said is the world?” asked Subhūti.
42.7須菩提問道：「世尊，如來說什麼是世界？」
“Subhūti, the Tathāgata has said that the five aggregates are the world,” replied the Lord. [F.130.a]
「須菩提，如來說五蘊即是世界。」世尊答道。
42.8“Lord, how does the perfection of wisdom reveal the five aggregates?” asked Subhūti.
42.8「世尊，般若波羅蜜多如何顯示五蘊呢？」須菩提問道。
“Subhūti,” replied the Lord, “the perfection of wisdom does not reveal those five aggregates as being destroyed, nor does it reveal them as being really destroyed. It does not reveal them as being produced. It does not reveal them as defilement. It does not reveal them as purification. It does not reveal them as increasing. It does not reveal them as declining. It does not reveal past, future, or present dharmas. And why? Because emptiness does not mean being destroyed, nor does it mean being really destroyed; because signlessness…, and wishlessness is not being destroyed, nor is it being really destroyed; because not occasioning anything…, not being produced…, not stopping…, being nonexistent…, and having no intrinsic nature is not being destroyed, nor is it being really destroyed. It is thus, Subhūti, that this deep perfection of wisdom is said to reveal the world.
「須菩提，般若波羅蜜多不將那五蘊顯示為已被毀滅，也不將它們顯示為真正被毀滅。它不將它們顯示為生起。它不將它們顯示為染污。它不將它們顯示為清淨。它不將它們顯示為增長。它不將它們顯示為衰退。它不將過去、未來或現在的法顯示出來。為什麼呢？因為空並不意味著被毀滅，也不意味著真正被毀滅；因為無相……，無願並不是被毀滅，也不是真正被毀滅；因為不作事……，不生起……，不止……，無有……，以及無自性並不是被毀滅，也不是真正被毀滅。須菩提，就是這樣，這個深般若波羅蜜多被說為向如來顯示世界。」
42.9“Subhūti, the tathāgatas know the infinite, countless thought activities of beings without measure, and know them thanks to the perfection of wisdom, but still, Subhūti, in this deep perfection of wisdom a being and the designation of a being are not apprehended. Form and the designation of form are not apprehended; feeling…, perception…, volitional factors…, and consciousness and the designation of consciousness are not apprehended. The eyes, eye consciousness, and eye contact are not apprehended, and the designation of eye contact is not apprehended; the ears and a sound … ; a nose and a smell … ; a tongue and a taste … ; a body and a feeling … ; and a thinking mind, dharmas, thinking-mind consciousness, and thinking-mind contact are not apprehended, and the designation of thinking-mind contact is not apprehended. The perfections…, the thirty-seven dharmas [F.130.b] on the side of awakening…, the gateways to liberation…, the powers…, the fearlessnesses…, the detailed and thorough knowledges…, up to the distinct attributes of a buddha…, up to the knowledge of all aspects is not apprehended, and the designation of the knowledge of all aspects is not apprehended. It is thus, Subhūti, that this deep perfection of wisdom reveals the world to the tathāgatas.
42.9「須菩提，如來知道無量無邊、難以計數的眾生心念活動，他們是透過般若波羅蜜多而得以了知的。但是，須菩提，在這深般若波羅蜜多中，眾生和眾生的名稱都不可得。色和色的名稱不可得；受、想、行、識和識的名稱都不可得。眼、眼識、眼觸都不可得，眼觸的名稱不可得；耳和聲；鼻和香；舌和味；身和受；意、法、意識、意觸都不可得，意觸的名稱不可得。度、三十七菩提分法、解脫門、力、無畏、種智，以至佛的十八不共法，以至一切相智都不可得，一切相智的名稱不可得。須菩提，就這樣，這深般若波羅蜜多向如來們顯現世界。」
42.10“And why? Because, Subhūti, if even this very perfection of wisdom does not exist and is not apprehended in this deep perfection of wisdom, how could form , feeling, perception, and volitional factors ever be apprehended; how could consciousness ever be apprehended; up to how could the knowledge of all aspects ever be apprehended?
42.10「為什麼呢？須菩提，因為在這深般若波羅蜜多中，即使這般若波羅蜜多本身也不存在、不被執著，那麼色、受、想、行怎麼可能被執著呢；識怎麼可能被執著呢；以至於一切相智怎麼可能被執著呢？」
42.11“Furthermore, Subhūti, the tathāgatas know for what they are the collected thoughts and distracted thoughts of as many beings designated with the designation being as there are, be they material or immaterial, with perception or without perception, or with neither perception nor nonperception, who are in this world or in other vast world systems in the ten directions. And why, Subhūti, do the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings? Subhūti, the tathāgatas know those collected thoughts and distracted thoughts of those beings for what they are through the true nature of dharmas.”
42.11「而且，須菩提，如來知道所有被稱為眾生的眾生——無論是有物質的或無物質的，有想的或無想的，或者非想非非想處的，無論他們在這個世界或在十方其他廣大世界中——他們已收攝的心念和散亂的心念究竟是什麼。須菩提，為什麼如來知道那些眾生已收攝的心念和散亂的心念究竟是什麼？須菩提，如來通過法性知道那些眾生已收攝的心念和散亂的心念究竟是什麼。」
42.12“Lord, what is this true nature of dharmas such that the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings?” asked Subhūti.
42.12須菩提問道：「世尊，這個法性是什麼樣的，如來是如何通過這個法性來了知眾生的定心和散心的呢？」
42.13“Subhūti,” replied the Lord, “it is that true nature of dharmas in which even the very true nature of dharmas is not apprehended, let alone collected thoughts [F.131.a] or distracted thoughts. So, Subhūti, the tathāgatas know for what they are those collected thoughts and distracted thoughts of those beings through that true nature of dharmas.
42.13「須菩提，」世尊答道，「那是法性，在那法性中，即使法性本身也不被執取，更遑論集中的思想或散亂的思想。所以須菩提，如來通過那法性而知道那些眾生的集中思想和散亂思想的真實本質。」
42.14“Furthermore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as inexhaustible. And how, Subhūti, do they know collected thoughts and distracted thoughts for what they are, as inexhaustible? Subhūti, here the tathāgatas know those minds of those beings for what they are, as free from greed, as cessation, and as abandonment. It is thus, Subhūti, that the tathāgatas, worthy ones, perfectly complete buddhas know those collected thoughts and distracted thoughts of those beings for what they are, as isolated.
42.14「此外，須菩提，如來、阿羅漢、正等正覺佛知道那些眾生的集中思想和散亂思想如實而為，如無盡。須菩提，他們如何知道集中思想和散亂思想如實而為，如無盡呢？須菩提，這裡如來知道那些眾生的心如實而為，如離貪、如滅、如棄捨。須菩提，如來、阿羅漢、正等正覺佛就是這樣知道那些眾生的集中思想和散亂思想如實而為，如寂滅。」
42.15“Furthermore, Subhūti, the tathāgatas know a greedy thought of those beings for what it is, a greedy thought. They know a mind free from greed for what it is, a mind free from greed. Similarly, they know a mind with hate and free from hate, and one with confusion and free from confusion.”
42.15「此外，須菩提，如來知眾生的貪心念頭就是貪心念頭。知離貪的心就是離貪的心。同樣地，知有瞋的心和離瞋的心，以及有癡的心和離癡的心。」
42.16“Lord,” asked Subhūti, “how do the tathāgatas, worthy ones, perfectly complete buddhas know a greedy thought of those beings for what it is, a greedy thought; know a mind free from greed for what it is, a mind free from greed; [F.131.b] and similarly, know, for what it is, a mind with hate and free from hate, and one with confusion and free from confusion?”
42.16「世尊，」須菩提問道：「如來、阿羅漢、正等正覺佛如何如實知道眾生貪心的思想就是貪心的思想；如實知道離貪的心就是離貪的心；同樣地，如實知道有瞋的心和離瞋的心，以及有癡的心和離癡的心呢？」
42.17“Subhūti,” replied the Lord, “a mind that is greedy is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about those with greed and free from greed, or with hate and free from hate, or with confusion and free from confusion? … . And, Subhūti, a mind with confusion is not as it really is. And why? Because, Subhūti, if even mind and mental factor dharmas are not apprehended as they really are, what need is there to say more about a mind free from confusion? It is thus, Subhūti, that the tathāgatas, thanks to the perfection of wisdom, know a greedy mind for what it is, a greedy mind; and similarly knows, for what it is, a mind free from greed…, a mind with hate and free from hate…, and one with confusion…, and one free from confusion for what it is, a mind free from confusion.
42.17「須菩提，」世尊回答說，「貪心並非如其本質。為什麼呢？須菩提，如果連心和心所法都不能如其本質而被執取，那麼還需要多說貪心和離貪心、瞋心和離瞋心、癡心和離癡心呢？...須菩提，癡心並非如其本質。為什麼呢？須菩提，如果連心和心所法都不能如其本質而被執取，那麼還需要多說離癡心呢？須菩提，如來通過般若波羅蜜多，如其本質而知貪心為貪心；同樣也如其本質而知離貪心為離貪心...、瞋心和離瞋心...、癡心...以及如其本質而知離癡心為離癡心。
42.18“Subhūti, how do the tathāgatas know a mind of beings free from greed for what it is, a mind free from greed? Subhūti, a mind that has greediness is not a mind that is free from greediness. And why? Because, Subhūti, two thoughts do not meet together. Therefore, Subhūti, a mind that is free from greediness is not a greedy mind. Similarly, a mind that is free from hatred [F.132.a] is not a mind with hate … . And a mind that is free from a confused state is not a mind with confusion. And why? Because, Subhūti, two thoughts do not come together. Therefore, Subhūti, the tathāgatas know a mind of those beings free from confusion for what it is, a mind free from confusion.
42.18「須菩提，如來如何了知眾生之心離貪為離貪心？須菩提，有貪心的心不是離貪的心。何以故？須菩提，二念不俱會。是故須菩提，離貪的心不是貪心。同樣地，離瞋的心不是有瞋的心……。離癡狀態的心不是有癡的心。何以故？須菩提，二念不俱來。是故須菩提，如來如實了知那些眾生之心離癡為離癡心。」
42.19“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought. Subhūti, how do the tathāgatas know an inclusive thought of other beings or other persons for what it is, an inclusive thought? Subhūti, here the tathāgatas know that a thought of other beings or other persons is not inclusive, that a thought is not constricted, that a thought does not increase, that a thought is not reduced, that a thought does not come, and that a thought does not go. And why? Subhuti, it is because no intrinsic nature is apprehended which might make it inclusive, up to come and go. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an inclusive thought of other beings or other persons for what it is, an inclusive thought.
42.19「而且，須菩提，由於這個深般若波羅蜜多，如來知道他人眾生或他人的一個廣大心為何物，即一個廣大心。須菩提，如來如何知道他人眾生或他人的一個廣大心為何物，即一個廣大心呢？須菩提，如來在此知道他人眾生或他人的心並非廣大，心並非狹隘，心並非增長，心並非減損，心並非來，心並非去。為什麼呢？須菩提，因為沒有自性被執著，那個自性可能使心廣大，直到心的來和去。因此，須菩提，如來由於這個深般若波羅蜜多，知道他人眾生或他人的一個廣大心為何物，即一個廣大心。」
42.20“Furthermore, Subhūti, thanks to this deep perfection of wisdom [F.132.b] the tathāgatas know a great thought of other beings or other persons for what it is, a thought that has become great. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great? Subhūti, here the tathāgatas do not view the intrinsic nature of a thought of other beings or other persons as coming, going, being stationary, being produced, stopping, or as lasting and then changing into something else. And why? Subhuti, it is because an intrinsic nature that comes or goes, or arises or stops, or lasts or lasts and then changes into something else does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know a thought of other beings or other persons for what it is, a thought that has become great.
42.20「再者，須菩提，如來藉著這深般若波羅蜜多，知他眾生或他人的大心就如其本質那樣，知為已成為偉大的心。再者，須菩提，如來藉著這深般若波羅蜜多，如何知他眾生或他人的心就如其本質那樣，知為已成為偉大的心？須菩提，此處如來不見他眾生或他人的心的自性為來、去、駐住、生起、滅、或為持續而後變化為他物。為什麼呢？須菩提，因為來或去、或生起或滅、或持續或持續而後變化為他物的自性並不存在。因此，須菩提，如來藉著這深般若波羅蜜多，知他眾生或他人的心就如其本質那樣，知為已成為偉大的心。」
42.21“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought. Furthermore, Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings or other persons for what it is, an immeasurable thought? Subhūti, here the tathāgatas view that thought of other beings or other persons as not there, as not not there, as not fixed, and as not not fixed. And why? Subhūti, it is because streams of thought are without outflows and immeasurable, because a foundation on which they might persist does not exist. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know an immeasurable thought of other beings [F.133.a] or other persons for what it is, an immeasurable thought.
42.21「此外，須菩提，如來藉著這深般若波羅蜜多，知道其他眾生或其他人的無量心是什麼，知道無量心。須菩提，如來藉著這深般若波羅蜜多，如何知道其他眾生或其他人的無量心是什麼，知道無量心呢？須菩提，這裡如來看待那其他眾生或其他人的心，既不認為它存在，也不認為它不存在，既不認為它固定，也不認為它不固定。為什麼呢？須菩提，因為思想之流是無漏的且無量的，因為不存在它們可以依止的根據。因此，須菩提，如來藉著這深般若波羅蜜多，知道其他眾生或其他人的無量心是什麼，知道無量心。」
42.22“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself. Subhūti, how do the tathāgatas know a thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself? Subhūti, here, because it is empty of its own mark, the tathāgatas, thanks to this deep perfection of wisdom, view that thought of other beings or other persons as without a mark and separated from an intrinsic nature. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know that thought of other beings or other persons that does not show itself for what it is, a thought that does not show itself.
42.22「復次，須菩提，如來以此深般若波羅蜜多，知他眾生、他人之心不現自身為不現自身。須菩提，如來如何以此深般若波羅蜜多，知他眾生、他人之心不現自身為不現自身？須菩提，以此心無自相故，如來以此深般若波羅蜜多，觀他眾生、他人之心為無相，離自性。是故，須菩提，如來以此深般若波羅蜜多，知他眾生、他人之心不現自身為不現自身。」
42.23“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know an invisible thought of other beings or other persons for what it is, an invisible thought. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought? Subhūti, here, those thoughts of others are not even visible to the five eyes of a tathāgata; therefore, Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas, thanks to this deep perfection of wisdom, know an invisible thought of other beings or other persons for what it is, an invisible thought.
42.23「而且，須菩提，由於依靠這深般若波羅蜜多，如來了知其他眾生或其他人不可見的思想是什麼，一個不可見的思想。須菩提，如來如何由於依靠這深般若波羅蜜多，了知其他眾生或其他人不可見的思想是什麼，一個不可見的思想呢？須菩提，在這裡，他人的那些思想甚至對如來的五眼也是不可見的；因此，須菩提，如來、阿羅漢、正等正覺佛，由於依靠這深般若波羅蜜多，了知其他眾生或其他人不可見的思想是什麼，一個不可見的思想。」
42.24“Furthermore, Subhūti, [F.133.b] thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are, thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded. Subhūti, how do the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are, thoughts that have moved excessively, are freed from movement, have moved to abridge, or are expanded? Subhūti, here, the tathāgatas, thanks to this deep perfection of wisdom, know those thoughts of other beings or other persons as follows. When the thoughts of beings who have moved excessively, are freed from movement, have moved to abridge, or are expanded arise, whichever of them arises they all arise based on form , or based on feeling, or based on perception, or based on volitional factors, or based on consciousness. Therefore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
42.24「此外，須菩提，如來藉由這深般若波羅蜜多，知道其他眾生或其他人激烈波動的念頭、解脫於波動的念頭、縮減波動的念頭，或擴張的念頭，如實而知。須菩提，如來如何藉由這深般若波羅蜜多，知道其他眾生或其他人激烈波動的念頭、解脫於波動的念頭、縮減波動的念頭，或擴張的念頭，如實而知呢？須菩提，此處如來藉由這深般若波羅蜜多，如下而知那些其他眾生或其他人的念頭。當激烈波動、解脫於波動、縮減波動，或擴張的眾生的念頭生起時，無論其中哪一個念頭生起，它們都基於色而生起，或基於受而生起，或基於想而生起，或基於行而生起，或基於識而生起。因此，須菩提，如來藉由這深般若波羅蜜多，知道其他眾生或其他人激烈波動的念頭、解脫於波動的念頭、縮減波動的念頭，或擴張的念頭，如實而知。」
42.25“ ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ [F.134.a] refers to form . ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to form . Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are permanent”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are impermanent … both permanent and impermanent … neither permanent nor impermanent”—is true, the others are false’ refers to consciousness.
42.25「唯有這個主張——『我和世界是常的』——是真實的，其他的都是虛假的」指的是色。「唯有這個主張——『我和世界是無常的……既是常又是無常的……既不是常也不是無常的』——是真實的，其他的都是虛假的」指的是色。用同樣的方式與受、想、行相連結。「唯有這個主張——『我和世界是常的』——是真實的，其他的都是虛假的」指的是識。「唯有這個主張——『我和世界是無常的……既是常又是無常的……既不是常也不是無常的』——是真實的，其他的都是虛假的」指的是識。
42.26“Similarly, ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to form . ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to form . Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world are finite”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world are not finite … both finite and not finite … neither finite nor not finite”—is true, the others are false’ refers to consciousness.
42.26"同樣地，『唯有這個說法——「靈魂和世界是有限的」——是真實的，其他的是虛假的』是指色。『唯有這個說法——「靈魂和世界是無限的……既有限又無限的……既非有限也非無限的」——是真實的，其他的是虛假的』是指色。用同樣的方式來關聯受、想和行。『唯有這個說法——「靈魂和世界是有限的」——是真實的，其他的是虛假的』是指識。『唯有這個說法——「靈魂和世界是無限的……既有限又無限的……既非有限也非無限的」——是真實的，其他的是虛假的』是指識。
42.27“ ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to form . ‘Just this statement—“the soul and the world do not continue to exist after death … both continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to form . Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the soul and the world continue to exist after death”—is true, the others are false’ refers to consciousness. ‘Just this statement—“the soul and the world do not continue to exist after death … both [F.134.b] continue to exist and do not continue to exist … neither continue to exist nor not continue to exist”—is true, the others are false’ refers to consciousness.
42.27「只有這個說法——『靈魂和世界死後繼續存在』——是真實的，其他的都是虛假的」指的是色。「只有這個說法——『靈魂和世界死後不繼續存在……既繼續存在又不繼續存在……既不繼續存在也不不繼續存在』——是真實的，其他的都是虛假的」指的是色。用同樣的方式與受、想和行相連接。「只有這個說法——『靈魂和世界死後繼續存在』——是真實的，其他的都是虛假的」指的是識。「只有這個說法——『靈魂和世界死後不繼續存在……既繼續存在又不繼續存在……既不繼續存在也不不繼續存在』——是真實的，其他的都是虛假的」指的是識。
42.28“ ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to form . Connect this in the same way also with feeling, perception, and volitional factors. ‘Just this statement—“the living being is the body … the living being is one thing and the body is another”—is true, the others are false’ refers to consciousness. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
42.28「『唯有此說——「眾生即是身體……眾生是一回事，身體是另一回事」——為真，其餘為假』是指色。同樣地，在受、想、行方面也作這樣的連接。『唯有此說——「眾生即是身體……眾生是一回事，身體是另一回事」——為真，其餘為假』是指識。因此，須菩提，如來依靠這深般若波羅蜜多，知曉其他眾生或其他人的思想，那些已經過度變化的、從變化中解脫的、已經縮減的或擴展的，就如其本來面目一樣。」
42.29“Furthermore, Subhūti, thanks to this deep perfection of wisdom the tathāgatas know form . How do they know form ? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort , without thought construction, and without apprehending anything. Similarly, they know feeling…, perception…, volitional factors…, and consciousness. How do they know consciousness? They know it just as they know suchness without distortion, without conceptualization, without a causal sign, without effort , without thought construction, and without apprehending anything. Therefore, Subhūti, the tathāgatas, thanks to this deep perfection of wisdom, know the thoughts of other beings and other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded for what they are.
42.29「而且，須菩提，如來藉由這深般若波羅蜜多知道色。他們如何知道色呢？他們知道它就如同他們知道如性一樣，沒有顛倒，沒有概念化，沒有相，沒有精進，沒有戲論，也不執著任何東西。同樣地，他們知道受……，想……，行……，以及識。他們如何知道識呢？他們知道它就如同他們知道如性一樣，沒有顛倒，沒有概念化，沒有相，沒有精進，沒有戲論，也不執著任何東西。因此，須菩提，如來藉由這深般若波羅蜜多，能夠如實地知道其他眾生或其他人那些過度運動的、已解脫運動的、已縮減運動的或已擴展的心。」
42.30“Therefore, Subhūti, [F.135.a] the suchness of the thoughts of other beings or other persons that have moved excessively, are freed from movement, have moved to abridge, or are expanded is the suchness of the aggregates, constituents, and sense fields. The suchness of the aggregates, constituents, and sense fields is the suchness of all dharmas. The suchness of all dharmas is the suchness of the six perfections. The suchness of the six perfections is the suchness of the thirty-seven dharmas on the side of awakening. The suchness of the thirty-seven dharmas on the side of awakening is the suchness of the emptinesses. The suchness of the emptinesses is the suchness of the eight gateways to liberation. The suchness of the eight gateways to liberation is the suchness of the nine serial absorptions. The suchness of the nine serial absorptions is the suchness of the ten tathāgata powers. The suchness of the ten tathāgata powers is the suchness of the fearlessnesses. The suchness of the fearlessnesses is the suchness of the detailed and thorough knowledges. The suchness of the detailed and thorough knowledges is the suchness of love and compassion. The suchness of love and compassion is the suchness of the eighteen distinct attributes of a buddha. The suchness of the eighteen distinct attributes of a buddha is the suchness of the knowledge of all aspects. The suchness of the knowledge of all aspects is the suchness of wholesome and unwholesome dharmas. The suchness of wholesome and unwholesome dharmas is the suchness of dharmas that are ordinary and extraordinary, are with outflows and without outflows, [F.135.b] are basic immorality and not basic immorality, are with afflictions and without afflictions, are defilement and purification, and are compounded and uncompounded. The suchness of dharmas that are compounded and uncompounded is the suchness of past, future, and present dharmas. The suchness of past, future, and present dharmas is the suchness of a stream enterer. The suchness of a stream enterer is the suchness of the result of stream enterer, and similarly, the suchness of a once-returner, a non-returner, a worthy one, and a pratyekabuddha. The suchness of a pratyekabuddha is the suchness of a pratyekabuddha’s awakening. The suchness of a pratyekabuddha’s awakening is the suchness of unsurpassed, perfect, complete awakening. The suchness of unsurpassed, perfect, complete awakening is the suchness of a tathāgata. The suchness of a tathāgata is the suchness of all beings. Therefore, Subhūti, the suchness of a tathāgata and the suchness of all beings is a single suchness, an unbroken suchness, and that unbroken suchness is not extinguished, and since it is not extinguished it is nondual.
42.30「因此，須菩提，那些心思過度轉動、得到解脫而停止轉動、轉向簡減或擴展的其他眾生或其他人的心的如性，就是蘊、界、處的如性。蘊、界、處的如性就是一切法的如性。一切法的如性就是六波羅蜜的如性。六波羅蜜的如性就是三十七菩提分法的如性。三十七菩提分法的如性就是空性的如性。空性的如性就是八解脫的如性。八解脫的如性就是九次第定的如性。九次第定的如性就是十如來力的如性。十如來力的如性就是無畏的如性。無畏的如性就是四無所畏的如性。四無所畏的如性就是慈悲的如性。慈悲的如性就是十八不共法的如性。十八不共法的如性就是一切相智的如性。一切相智的如性就是善法和不善法的如性。善法和不善法的如性就是世間和出世間、有漏和無漏、根本罪和非根本罪、有煩惱和無煩惱、染污和清淨、有為和無為的法的如性。有為和無為的法的如性就是過去、未來、現在法的如性。過去、未來、現在法的如性就是須陀洹的如性。須陀洹的如性就是須陀洹果的如性，同樣地，一來果、不還果、阿羅漢和辟支佛的如性。辟支佛的如性就是辟支佛菩提的如性。辟支佛菩提的如性就是無上正等正覺的如性。無上正等正覺的如性就是如來的如性。如來的如性就是一切眾生的如性。因此，須菩提，如來的如性和一切眾生的如性是單一的如性、無分別的如性，而那無分別的如性不被滅除，因為它不被滅除，所以它是不二的。」
42.31“Subhūti, the tathāgatas have fully awakened to this suchness of all dharmas thanks to this perfection of wisdom. Subhūti, this perfection of wisdom gives birth to the tathāgatas. Similarly, Subhūti, this perfection of wisdom reveals the world. Therefore, Subhūti, the tathāgatas, worthy ones, perfectly [F.136.a] complete buddhas comprehend the suchness of all dharmas, comprehend the unmistaken suchness, and the unaltered suchness that is the suchness on account of which they are called a tathāgata, worthy one, perfectly complete buddha.”
42.31須菩提，如來憑藉此般若波羅蜜多完全覺悟了一切法的如性。須菩提，此般若波羅蜜多生出了如來。同樣地，須菩提，此般若波羅蜜多揭示了世界。因此，須菩提，如來、阿羅漢、正等正覺者領悟一切法的如性，領悟不誑如性和不變如性，正因為此如性，他們才被稱為如來、阿羅漢、正等正覺者。
42.32Subhūti said, “Lord, this—namely, the perfection of wisdom, the suchness of all dharmas, unmistaken suchness, and unaltered suchness—is deep. Lord, this suchness has made the awakening of the lord buddhas clear. Lord, who with the exception of bodhisattvas irreversible from awakening, persons who have a perfect view, and worthy ones whose outflows have dried up believes this? Lord, these dharmas are deep. The Tathāgata has revealed them having fully awakened.”
42.32須菩提說：「世尊，這般若波羅蜜多、一切法的如性、不誑如性、不變如性是深奧的。世尊，這如性使諸佛的菩提顯現。世尊，除了不退轉的菩薩、具有正見的人和漏已盡的阿羅漢，還有誰會相信這一點呢？世尊，這些法是深奧的。如來已經完全覺悟後才宣說了它們。」
42.33“It is because suchness is not extinguished, Subhūti,” said the Lord. “And why is it not extinguished? Suchness is not extinguished because all dharmas are not extinguished. Subhūti, this—namely, the suchness of all dharmas—the Tathāgata has explained having fully awakened to unsurpassed, perfect, complete awakening.”
42.33世尊說：「須菩提，正是因為如性不滅。而為什麼它不滅呢？因為一切法不滅，所以如性不滅。須菩提，這就是說，一切法的如性，如來證悟了無上正等正覺之後，為眾生說明了這個道理。」
42.34This was the forty-second chapter, “Revealing the World,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
42.34（結尾）