Chapter 47: Taming Greed
第四十七品：降伏貪慾
47.1Subhūti [F.162.a] then asked, “Lord, what will the attributes, tokens, and signs be of those bodhisattva great beings who will believe in this deep perfection of wisdom, and what will be their intrinsic nature?”
47.1須菩提隨後問道：「世尊，那些將信受此深般若波羅蜜多的菩薩摩訶薩，他們的相、記、標誌將會是什麼？他們的自性將會是什麼？」
47.2Venerable Subhūti having thus inquired, the Lord replied to him, “Those bodhisattva great beings who will believe in this deep perfection of wisdom have eliminated greed and are in their intrinsic nature isolated from it; they have also eliminated hatred and confusion and are in their intrinsic nature isolated from them. Subhūti, they are in their intrinsic nature isolated from the token of greed. Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the tokens of hatred and confusion.
47.2尊者須菩提這樣詢問後，世尊回答他說：「那些將信受此深般若波羅蜜多的菩薩摩訶薩，已經斷除貪慾，在自性上寂滅於貪慾；他們也已經斷除嗔恨和愚癡，在自性上寂滅於嗔恨和愚癡。須菩提，他們在自性上寂滅於貪的記號。須菩提，那些菩薩摩訶薩在自性上寂滅於嗔恨和愚癡的記號。
47.3“Subhūti, they are in their intrinsic nature isolated from the sign of greed. Subhūti, those bodhisattva great beings are in their intrinsic nature isolated from the signs of hatred and confusion.”
47.3「須菩提，他們在自性中已遠離貪的相。須菩提，那些菩薩摩訶薩在自性中已遠離嗔和癡的相。」
47.4“Lord, what sort of way of being will these bodhisattva great beings who will realize this deep perfection of wisdom have?” asked Subhūti.
47.4「世尊，這些將證悟深般若波羅蜜多的菩薩摩訶薩將會具有什麼樣的存在方式呢？」須菩提問道。
47.5“Subhūti,” replied the Lord, “those bodhisattva great beings who realize this deep perfection of wisdom will have the knowledge of all aspects as their way of being.”
47.5世尊回答說：「須菩提，那些菩薩摩訶薩如果證得這深般若波羅蜜多，就會以一切相智作為他們的存在方式。」
47.6Subhūti said, “Lord, those bodhisattva great beings who have the knowledge of all aspects as their way of being are the support of all beings.”
47.6須菩提說：「世尊，那些菩薩摩訶薩以一切相智作為他們的存在方式，是一切有情的依怙。」
47.7“Exactly so, Subhūti, exactly so!” replied the Lord. “Those bodhisattva great beings who believe in this deep [F.162.b] perfection of wisdom are the support of all beings because they have the knowledge of all aspects as their way of being.”
47.7「正是如此，須菩提，正是如此！」世尊回答道，「那些相信這深般若波羅蜜多的菩薩摩訶薩是一切有情的依靠，因為他們以一切相智作為自己的存在方式。」
47.8Subhūti said, “Lord, those who do what is difficult are those bodhisattva great beings who have buckled on that armor, thinking, ‘We will place all beings in complete nirvāṇa,’ even while not apprehending a being or the designation of a being.”
47.8須菩提說：「世尊，那些做難行事的就是已經穿戴了甲冑的菩薩摩訶薩，他們心想『我們要把一切有情安置在圓寂涅槃中』，即使在這樣做的時候，也不執著有情，也不執著有情的名稱。」
47.9“Exactly so, Subhūti, exactly so!” replied the Lord. “Those who do what is difficult are those bodhisattva great beings who have buckled on that armor, thinking, ‘We will place all beings in complete nirvāṇa.’
47.9「正是如此，須菩提，正是如此！」世尊回答。「那些做困難之事的，就是那些菩薩摩訶薩，他們已經穿上了那件甲冑，心想『我們將把一切眾生置於圓寂涅槃。』」
47.10“Subhūti, that armor of bodhisattva great beings is not spliced with form . And why? Subhūti, it is because form and that armor of bodhisattvas absolutely do not exist; that is why, Subhūti, it is said ‘that armor is not spliced with form .’ Subhūti, that armor of bodhisattva great beings is not spliced with feeling, perception, volitional factors, or consciousness. And why? Subhūti, it is because feeling…, perception…, volitional factors…, and consciousness and that armor of bodhisattvas absolutely do not exist; that is why, Subhūti, it is said ‘that armor is not spliced with consciousness.’ Subhūti, that armor is not spliced with an owner , and it is not spliced with a being, a living being, a creature, one who lives, an individual, a person, one born of Manu, a child of Manu, one who does, one who motivates, one who feels, one who knows, or one who sees, up to Subhūti, that armor is not spliced with the knowledge of all aspects. And why? Subhūti, it is because the knowledge of all aspects absolutely does not exist, and the armor of bodhisattvas absolutely does not exist and is not apprehended; that is why, Subhūti, it is said ‘that armor of bodhisattva great beings is not spliced with … up to [F.163.a] the knowledge of all aspects.’ Ah! Subhūti, that armor of those bodhisattva great beings practicing this deep perfection of wisdom, of those bodhisattva great beings who have buckled on such armor, thinking, ‘We will place all beings in complete nirvāṇa,’ is not spliced with all dharmas.”
47.10「須菩提，菩薩摩訶薩的甲冑不與色相結合。為什麼呢？須菩提，因為色與菩薩的甲冑根本不存在，所以須菩提，才說『甲冑不與色相結合』。須菩提，菩薩摩訶薩的甲冑不與受、想、行、識相結合。為什麼呢？須菩提，因為受、想、行、識與菩薩的甲冑根本不存在，所以須菩提，才說『甲冑不與識相結合』。須菩提，甲冑不與主人相結合，也不與眾生、命者、士夫、人者、人、摩奴者、摩奴生者、作者、使作者、受者、知者、見者相結合，乃至須菩提，甲冑不與一切相智相結合。為什麼呢？須菩提，因為一切相智根本不存在，菩薩的甲冑根本不存在且不被執著，所以須菩提，才說『菩薩摩訶薩的甲冑不與一切相智乃至相結合』。啊！須菩提，那些修習這深般若波羅蜜多的菩薩摩訶薩，那些已經披上甲冑、思念『我們將把一切眾生置於圓寂涅槃』的菩薩摩訶薩的甲冑，不與一切法相結合。」
47.11“Lord,” said Subhūti, “they should know that there are two places where those bodhisattva great beings who have buckled on the armor, thinking, ‘We will place all beings in complete nirvāṇa,’ do not go—the śrāvaka level or the pratyekabuddha level. Lord, it is impossible and there is no chance of it. It is impossible that bodhisattva great beings who have buckled on such armor, thinking, ‘We will place all beings in complete nirvāṇa,’ would fall to the śrāvaka level or the pratyekabuddha level. And why? Because bodhisattva great beings do not buckle on the armor for the sake of beings, having drawn in the boundaries.”
47.11須菩提說：「世尊，應當知道有兩個地方，那些已經穿上甲冑的菩薩摩訶薩，思惟『我們將安置一切眾生入圓寂涅槃』，不會前往——聲聞地或者辟支佛地。世尊，這是不可能的，沒有任何機會。已經穿上這樣甲冑的菩薩摩訶薩，思惟『我們將安置一切眾生入圓寂涅槃』，是不可能墮落到聲聞地或者辟支佛地的。為什麼呢？因為菩薩摩訶薩穿上甲冑，不是為了眾生的緣故，他們已經劃清了界限。」
47.12Venerable Subhūti having said this, the Lord then asked him, “What is the reality you are seeing, Subhūti, that forces you to say, ‘They should know that there are two places,’ one or the other, ‘where those bodhisattva great beings who have buckled on the armor do not go—the śrāvaka level and the pratyekabuddha level’?”
47.12尊者須菩提說過這些話後，世尊便問他：「須菩提，你看到什麼實際，才說『他們應該知道有兩個地方，菩薩摩訶薩穿上甲冑的人不會去——聲聞地和辟支佛地』？」
47.13Subhūti replied, “Lord it is thus: bodhisattva great beings have not buckled on armor for the sake of only a partial number of beings. Lord, bodhisattva great beings have buckled on armor for the sake of all beings. Lord, bodhisattva great beings have buckled on armor for the knowledge of a knower of all aspects.” [F.163.b]
47.13須菩提答道：「世尊，實是如此：菩薩摩訶薩沒有為了只拯救部分眾生而穿上甲冑。世尊，菩薩摩訶薩為了拯救一切眾生而穿上甲冑。世尊，菩薩摩訶薩為了證得一切智智而穿上甲冑。」
47.14“Exactly so, Subhūti, exactly so!” said the Lord. “Bodhisattva great beings have not buckled on armor for the sake of only a partial number of beings. Subhūti, bodhisattva great beings have buckled on armor for the sake of all beings; they have buckled on armor for the knowledge of a knower of all aspects.”
47.14「確實如此，須菩提，確實如此！」世尊說，「菩薩摩訶薩並非為了只有部分的眾生而甲冑。須菩提，菩薩摩訶薩為了一切眾生而甲冑；他們為了一切智智而甲冑。」
47.15“Lord, this perfection of wisdom is deep,” said Subhūti. “It is not something that somebody has to meditate on, it is not something that has to be meditated on somewhere, and it is not something that has to be meditated on somehow. And why? Because, Lord, in this deep perfection of wisdom you cannot apprehend the perfect development of any phenomenon—someone who might meditate, something which might be meditated on, or something by means of which meditation might take place.
47.15「世尊，這般若波羅蜜多很深奧，」須菩提說。「它不是某人必須修習的東西，它不是必須在某個地方修習的東西，也不是必須以某種方式修習的東西。為什麼呢？世尊，因為在這深般若波羅蜜多中，你無法執取任何現象的圓滿成就——無法執取某個修習者，無法執取某個被修習的東西，也無法執取某個用來進行修習的東西。」
47.16“Lord, the meditation on space is the meditation on the perfection of wisdom. The meditation on the nonexistence of all dharmas is the meditation on the perfection of wisdom. The meditation on the not truly real is the meditation on the perfection of wisdom. The meditation on not holding onto anything is the meditation on the perfection of wisdom. The meditation on disintegration is the meditation on the perfection of wisdom.”
47.16「世尊，對虛空的禪定就是對般若波羅蜜多的禪定。對一切法的無的禪定就是對般若波羅蜜多的禪定。對不真實的禪定就是對般若波羅蜜多的禪定。對不執著任何事物的禪定就是對般若波羅蜜多的禪定。對毀壞的禪定就是對般若波羅蜜多的禪定。」
47.17The Lord asked, “What is it—namely, the disintegration of meditation—that is the meditation on the perfection of wisdom?”
47.17世尊問道：「什麼叫做禪定的毀壞，它是般若波羅蜜多的禪定呢？」
47.18“Lord,” replied Subhūti, “the disintegration of the meditation on form is the meditation on the perfection of wisdom. Similarly, the disintegration of the meditation on feeling, perception, volitional factors, and consciousness is the meditation on the perfection of wisdom. Lord, [F.164.a] the disintegration of the meditation on self is the meditation on the perfection of wisdom. Lord, the disintegration of the meditation on … up to one who knows and one who sees is the meditation on the perfection of wisdom. Lord, the disintegration of the meditation on the perfection of giving is the meditation on the perfection of wisdom. Similarly, the disintegration of the meditation on … up to the perfection of wisdom is the meditation on the perfection of wisdom. Lord, the disintegration of the meditation on inner emptiness, up to the disintegration of the meditation on the emptiness that is the nonexistence of an intrinsic nature is the meditation on the perfection of wisdom. Lord, the disintegration of the meditation on the applications of mindfulness is the meditation on the perfection of wisdom. The disintegration of the meditation on the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path is the meditation on the perfection of wisdom. The disintegration of the meditation on the ten powers is the meditation on the perfection of wisdom. The disintegration of the meditation on the fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha is the meditation on the perfection of wisdom. The disintegration of the meditation on the result of stream enterer is the meditation on the perfection of wisdom. The disintegration of the meditation on the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and from the bodhisattva levels up to the knowledge of all aspects is the meditation on the perfection of wisdom.”
47.18須菩提說：「世尊，色的禪定的毀壞是般若波羅蜜多的禪定。同樣地，受、想、行、識的禪定的毀壞是般若波羅蜜多的禪定。世尊，我的禪定的毀壞是般若波羅蜜多的禪定。世尊，知者和見者的禪定的毀壞是般若波羅蜜多的禪定。世尊，檀那波羅蜜多的禪定的毀壞是般若波羅蜜多的禪定。同樣地，一直到般若波羅蜜多的禪定的毀壞是般若波羅蜜多的禪定。世尊，內空的禪定的毀壞，一直到無自性空的禪定的毀壞是般若波羅蜜多的禪定。世尊，念處的禪定的毀壞是般若波羅蜜多的禪定。正勤、神足、根、力、覺支、道的禪定的毀壞是般若波羅蜜多的禪定。十力的禪定的毀壞是般若波羅蜜多的禪定。無畏、種智、十八不共法的禪定的毀壞是般若波羅蜜多的禪定。須陀洹果的禪定的毀壞是般若波羅蜜多的禪定。一來果、不還果、阿羅漢位、辟支佛菩提、從菩薩地一直到一切相智的禪定的毀壞是般若波羅蜜多的禪定。」
47.19“Exactly so, Subhūti, exactly so!” replied the Lord. [F.164.b] “The disintegration of the meditation on form is the meditation on the perfection of wisdom. Similarly, connect this with The disintegration of the meditation on … up to the knowledge of all aspects is the meditation on the perfection of wisdom.
47.19「如是，須菩提，如是！」世尊說道。「色的禪定毀壞就是般若波羅蜜多的禪定。同樣地，將此連接到：心的禪定毀壞直到一切相智的禪定毀壞就是般若波羅蜜多的禪定。
47.20“Subhūti, you should look closely at a bodhisattva great being irreversible from this deep perfection of wisdom—‘Is the bodhisattva great being not attached to this deep perfection of wisdom?’ Similarly, connect this with you should look closely at a bodhisattva great being irreversible from the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, up to you should look closely at a bodhisattva great being irreversible from the knowledge of all aspects—‘Is the bodhisattva great being not attached to this knowledge of all aspects? Does the irreversible bodhisattva great being practicing this deep perfection of wisdom not look at what others have said and what others have taught as pointless? Does the irreversible bodhisattva great being practicing this deep perfection of wisdom not go along with what somebody else believes? Is the irreversible bodhisattva great being practicing this deep perfection of wisdom not captured by the production of thoughts connected with greed, not captured by the production of thoughts connected with hatred and confusion?’
47.20「須菩提，你應該仔細觀察一個菩薩摩訶薩，他對於這個深般若波羅蜜多是不退轉的——『這個菩薩摩訶薩是否不執著於這個深般若波羅蜜多？』同樣地，連接這個，你應該仔細觀察一個菩薩摩訶薩，他對於禪定波羅蜜多、精進波羅蜜多、忍辱波羅蜜多、戒波羅蜜多和佈施波羅蜜多是不退轉的，一直到你應該仔細觀察一個菩薩摩訶薩，他對於一切相智是不退轉的——『這個菩薩摩訶薩是否不執著於這個一切相智？不退轉的菩薩摩訶薩修習這個深般若波羅蜜多，是否不把他人所說的和他人所教導的看作沒有意義？不退轉的菩薩摩訶薩修習這個深般若波羅蜜多，是否不隨順他人的信念？不退轉的菩薩摩訶薩修習這個深般若波羅蜜多，是否不被貪欲相關的思想產生所所擾，不被嗔恨和愚癡相關的思想產生所擾？』」
47.21“You should look closely at whether irreversible bodhisattva great beings practicing this deep perfection of wisdom are not separated from the perfection of giving, perfection of morality, perfection of patience, [F.165.a] perfection of perseverance, perfection of concentration, or perfection of wisdom. When this deep perfection of wisdom is being taught, do those irreversible bodhisattva great beings practicing this deep perfection of wisdom not tremble, feel frightened, and become terrified? Look closely at whether their minds are not cowed, do not tense up, and do not experience regret; are not separated from the perfection of wisdom; delight in the perfection of wisdom and in hearing the perfection of wisdom, and, having heard it, take it up, bear it in mind, read it aloud, master it, properly pay attention to it, and focus on it in practice.
47.21「須菩提，你應該仔細觀察不退轉菩薩摩訶薩修持這深般若波羅蜜多時，是否未曾遠離檀那波羅蜜多、尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多或般若波羅蜜多。當這深般若波羅蜜多被講述時，那些修持這深般若波羅蜜多的不退轉菩薩摩訶薩是否不顫抖、不驚恐、不驚怖？你應該仔細觀察他們的心是否不怯弱、不緊張、不產生悔恨；是否未曾遠離般若波羅蜜多；是否對般若波羅蜜多及聽聞般若波羅蜜多感到歡喜，並且在聽聞之後，取受它、銘記於心、誦讀它、通達它、正確思惟它，並在修行中專注於它。」
47.22“Subhūti, you should know that the irreversible bodhisattva great beings have asked about this deep perfection of wisdom also in the past, and have taken it up, borne it in mind, read it aloud, mastered it, and properly paid attention to it. And why? Because when there is an exposition of this deep perfection of wisdom, those irreversible bodhisattva great beings do not tremble, feel frightened, or become terrified; their minds are not cowed, do not tense up, and do not experience regret; and, on top of that, having heard the perfection of wisdom they take it up, bear it in mind, read it aloud, master it, and properly pay attention to it.”
47.22「須菩提，你應當知道，那些不退轉菩薩摩訶薩在過去也曾經詢問過這深般若波羅蜜多，並且已經領受、憶持、讀誦、通達和正確思考過它。為什麼呢？因為當講說這深般若波羅蜜多時，那些不退轉菩薩摩訶薩不會顫抖、驚恐或驚怖；他們的心不會感到怯弱、緊張，也不會產生後悔；而且，在聽聞般若波羅蜜多之後，他們領受、憶持、讀誦、通達和正確思考它。」
47.23“Lord,” asked Subhūti, “those bodhisattva great beings who do not tremble, feel frightened, or become terrified; whose minds are not cowed, do not tense up, and do not experience regret when there is an exposition of this deep perfection of wisdom—how should those bodhisattva great beings think carefully about this deep [F.165.b] perfection of wisdom?”
47.23「世尊，」須菩提問道：「那些菩薩摩訶薩在聞受深般若波羅蜜多論議時，不顫抖、不驚恐、不驚怖，心不怯弱、不緊張、不懷悔恨的菩薩摩訶薩，應當如何思惟深般若波羅蜜多呢？」
47.24“Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to the knowledge of all aspects,” replied the Lord.
47.24「須菩提，菩薩摩訶薩應當以趣向一切相智的心流來細心思惟這深般若波羅蜜多。」世尊如此答覆。
47.25“Lord, how should those bodhisattva great beings think carefully about this deep perfection of wisdom with mindstreams inclined to the knowledge of all aspects?” asked Subhūti.
47.25「世尊，那些菩薩摩訶薩應當如何用趨向一切相智的心念來深入思惟這深般若波羅蜜多呢？」須菩提問道。
47.26“Subhūti,” replied the Lord, “bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to emptiness, tending to emptiness, and heading to emptiness.
47.26「須菩提，」世尊回答道，「菩薩摩訶薩應當以趣向空、傾向空、導向空的心流，仔細思考這深般若波羅蜜多。
47.27“Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to signlessness, with mindstreams inclined to wishlessness, inclined to space, and similarly, connect this with with mindstreams inclined to the unproduced, the unceasing, the absence of defilement and the absence of purification, and inclined to suchness, the dharma-constituent, the very limit of reality, sameness, the inconceivable, and what does not occasion anything. Subhūti, bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to what is like a dream and like a magical creation.”
47.27「須菩提，菩薩摩訶薩應當專注於無相的心念、無願的心念、虛空的心念，同樣地，應當結合無生的心念、不滅的心念、無染污和無清淨的心念，以及如性、法界、實際、平等性、不可思議、以及不生起任何事物的心念，來仔細思維這深般若波羅蜜多。須菩提，菩薩摩訶薩應當以如同夢幻和幻術一般的心念，來仔細思維這深般若波羅蜜多。」
47.28Subhūti then inquired, “Lord, given what you have said—‘Bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to emptiness,’ up to ‘Bodhisattva great beings should think carefully about this deep perfection of wisdom with mindstreams inclined to what is like a dream’ [F.166.a]—well then, Lord, do bodhisattva great beings also think carefully about form ? Do they also think carefully about feeling, perception, volitional factors, and consciousness? Do they also think carefully about … up to the knowledge of all aspects?”
47.28須菩提說：「世尊，既然您說過『菩薩摩訶薩應當用趨向空的心念來深入思惟這深般若波羅蜜多』，直到『菩薩摩訶薩應當用趨向如夢如幻術般的心念來深入思惟這深般若波羅蜜多』，那麼世尊，菩薩摩訶薩也會深入思惟色嗎？他們也會深入思惟受、想、行和識嗎？他們也會深入思惟直到一切相智嗎？」
47.29“Subhūti,” replied the Lord, “bodhisattva great beings do not think carefully about form . They also do not think carefully about feeling, perception, volitional factors, or consciousness. Similarly, connect this with Subhūti, bodhisattva great beings also do not think carefully about … up to the knowledge of all aspects.
47.29「須菩提，」世尊說，「菩薩摩訶薩不仔細思惟色。他們也不仔細思惟受、想、行或識。同樣地，須菩提，菩薩摩訶薩也不仔細思惟……直至一切相智。」
47.30“And why? Subhūti, it is because nobody has made the knowledge of all aspects, and nobody has made it change. It has not come from anywhere, is not going anywhere, is not anywhere, is not in a place, and is not in a location. You cannot apprehend its number, coming, or going, and nobody is able to fully awaken to something whose number, coming, and going cannot be apprehended, because nobody fully awakens through form , feeling, perception, volitional factors, and consciousness; through giving, morality, patience, perseverance, concentration, and wisdom; up to through knowledge of the knowledge of all aspects. And why? Because just form is the knowledge of all aspects; just feeling…, just perception…, just volitional factors…, and just consciousness is the knowledge of all aspects. And why? [F.166.b] Subhūti, it is because that suchness of form and that suchness of the knowledge of all aspects is a single suchness. Similarly, that suchness of feeling, perception, volitional factors, and consciousness and that suchness of the knowledge of all aspects is a single suchness. Similarly, that suchness of the perfections, the dharmas on the side of awakening, the powers, the fearlessnesses, the detailed and thorough knowledges, and the eighteen distinct attributes of a buddha and that suchness of the knowledge of all aspects is a single suchness. That is the suchness of the eighteen distinct attributes of a buddha.”
47.30「為什麼呢？須菩提，因為沒有人創造了一切相智，也沒有人使它變化。它不從任何地方來，不往任何地方去，不在任何地方，不在某個處所，也不在某個位置。你無法執持它的數量、來去，沒有人能夠對一個數量、來去無法執持的東西完全覺悟，因為沒有人通過色、受、想、行、識而完全覺悟；通過佈施、戒、忍辱、精進、禪定、慧；直到通過一切相智的智慧而完全覺悟。為什麼呢？因為色就是一切相智；受……、想……、行……，識就是一切相智。為什麼呢？須菩提，因為色的真如和一切相智的真如是一個真如。同樣地，受、想、行、識的真如和一切相智的真如是一個真如。同樣地，度、覺分法、力、無畏、種智和十八不共法的真如和一切相智的真如是一個真如。這就是十八不共法的真如。」
47.31This was the forty-seventh chapter, “Taming Greed,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B36]
47.31（結尾）