Chapter 48: A Presentation of the Bodhisattvas’ Training
第四十八品：菩薩摩訶薩修行的闡述
48.1Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders, took up divine blue lotus, red lotus, and white lotus flowers, and specifically strewed them down on the Lord. Having strewed them they approached the Lord, went up to him, bowed their heads to the Lord’s feet, and stood to one side. Even while standing to one side those gods living in the desire realm and living in the form realm said to the Lord, “Lord, the tathāgatas, worthy ones, perfectly complete buddhas have thus taught in this deep perfection of wisdom: ‘Just form is the knowledge of all aspects, and the knowledge of all aspects is form . Just feeling…, perception…, volitional factors…, and consciousness is the knowledge of all aspects, [F.167.a] and the knowledge of all aspects is consciousness. That which is the suchness of form and that which is the suchness of the knowledge of all aspects are a single suchness, not two and not divided. Similarly, connect this with that which is the suchness of … up to the buddhas, and that which is the suchness of … up to the knowledge of all aspects are a single suchness, not two and not divided.’ Thus, this perfection of wisdom—namely, the awakening of the tathāgatas—is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary.”
48.1欲界的天和色界的天取了天檀香粉，取了天青蓮花、紅蓮花和白蓮花，特別向世尊撒下。撒下以後，他們走近世尊，來到世尊面前，向世尊的雙足頂禮，站到一邊。即便站在一邊，那些欲界的天和色界的天對世尊說道：「世尊，如來、阿羅漢、正等正覺佛在這深般若波羅蜜多中如此教導：『色就是一切相智，一切相智就是色。受、想、行、識就是一切相智，一切相智就是識。色的如性和一切相智的如性是同一個如性，不是二，沒有分別。同樣地，從如性一直連接到諸佛，以及一直連接到一切相智的如性是同一個如性，不是二，沒有分別。』因此，這個般若波羅蜜多——即如來的菩提——是深的，難以看見，難以理解，不是你能推測的，不是推測思想的對象，寂靜的，微妙的，是具有光明智慧的聖者所認識的對象，是對一切世間的對治。」
48.2The gods living in the desire realm and living in the form realm having said this, the Lord said to them, “Exactly so, gods, exactly so! Gods, just form is the knowledge of all aspects, and the knowledge of all aspects is form . Just feeling…, perception…, volitional factors…, and consciousness is the knowledge of all aspects, and the knowledge of all aspects is consciousness. Similarly, connect this with each, up to just the buddha is the knowledge of all aspects, and the knowledge of all aspects is just the buddha. That which is the suchness of form and that which is the suchness of the knowledge of all aspects are a single suchness, not two and not divided. Similarly, connect this with that which is the suchness of … up to the buddha, and that which is the suchness of the knowledge of all aspects are a single suchness not two and not divided.
48.2欲界與色界的天眾這樣說完後，世尊對他們說：「完全同意，天眾，完全同意！天眾，色就是一切相智，一切相智就是色。受……想……行……識就是一切相智，一切相智就是識。同樣地，以此類推到每一項，乃至佛就是一切相智，一切相智就是佛。色的如性與一切相智的如性是一個如性，不是二，不是分開的。同樣地，以此類推到佛的如性與一切相智的如性是一個如性，不是二，不是分開的。」
48.3“Seeing this suchness forces [F.167.b] a tathāgata to incline toward a little less work and be uninclined to teach the doctrine. And why? Ah! It is because this—namely, the awakening of the tathāgatas—is deep, hard to behold, hard to understand, not something about which you can speculate, not an object of speculative thought, calm, subtle, an object to be known by the brilliantly learned and wise, a counterpoint to all that is ordinary, so nobody has fully awakened to it and it has not been fully awakened to anywhere.
48.3「見到這如性，就會促使如來傾向於少做一些事，而不傾向於宣說教法。為什麼呢？啊！因為這——即諸佛的菩提——是深的，難以見到，難以理解，不是可以推測的事物，不是推測思想的對象，是寂靜的，微妙的，是聰慧的人用智慧才能知道的對象，是與一切世間相對立的，所以沒有人已經對它圓滿覺悟，也沒有在任何地方對它進行過圓滿覺悟。」
48.4“Here where the habitual idea of two does not exist is the deep state of dharmas. Gods, because space is deep this doctrine is deep. Gods, this doctrine is deep because suchness is deep, the dharma-constituent is deep, the very limit of reality is deep, and the inconceivable element is deep. Gods, because the limitless and boundless…, the sameness of not coming and not going…, the sameness of not being produced and not stopping…, the sameness of not being defiled and not being purified…, the sameness of what does not occasion anything…, the deep state of self…, up to because the sameness of one who knows and one who sees is deep this doctrine is deep.
48.4「在這裡，二的習氣觀念不存在，就是法的深層狀態。諸天，正因為虛空是深的，這個教法就是深的。諸天，這個教法是深的，因為如性是深的、法界是深的、實際是深的、不可思議界是深的。諸天，正因為無限和無邊……、不來和不去的平等性……、不生成和不止滅的平等性……、不雜染和不清淨的平等性……、不作任何條件的平等性……、自我的深層狀態……，一直到知者和見者的平等性是深的，這個教法就是深的。」
48.5“Gods, because form is deep this doctrine is deep. Gods, because feeling, perception, volitional factors, and consciousness are deep this doctrine is deep. Gods, because the perfection of giving is deep this doctrine is deep. Gods, because the perfections of morality, patience, perseverance, concentration, and wisdom are deep this doctrine is deep. Ah! Gods, because inner emptiness is deep this doctrine is deep; because … up to the emptiness that is the nonexistence of an intrinsic nature is deep this doctrine is deep; because the applications of mindfulness are deep, and the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path are deep this doctrine is deep; because the ten powers, fearlessnesses, [F.168.a] detailed and thorough knowledges, up to the eighteen distinct attributes of a buddha are deep, up to the knowledge of all aspects is deep this doctrine is deep.”
48.5「諸天，色是深故此教法是深。諸天，受、想、行、識是深故此教法是深。諸天，檀那波羅蜜多是深故此教法是深。諸天，戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、慧波羅蜜多是深故此教法是深。嗚呼！諸天，內空是深故此教法是深；無自性空是深故此教法是深；念處是深，正精進、神足、根、力、覺支、道是深故此教法是深；十力、無畏、種智是深，乃至十八不共法是深，乃至一切相智是深故此教法是深。」
48.6The gods said, “O Lord, this doctrine is taught as a counterpoint to all that is ordinary. And why? Because this doctrine is not taught so form will be taken up or will not be taken up. It is not taught so feeling, perception, volitional factors, or consciousness will be taken up or will not be taken up. It is not taught so … up to the eighteen distinct attributes of a buddha will be taken up or will not be taken up. It is not taught so the buddhadharmas will be taken up or will not be taken up. Lord, this deep teaching of the doctrine is not taught so the result of stream enterer will be taken up or will not be taken up. It is not taught so 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 will be taken up or will not be taken up.
48.6諸天說道：「世尊，此教法被教導為與一切世間法相對立。為什麼呢？因為此教法並非為了色會被執取或不會被執取而教導的。並非為了受、想、行或識會被執取或不會被執取而教導的。並非為了……直到十八不共法會被執取或不會被執取而教導的。並非為了佛法會被執取或不會被執取而教導的。世尊，此深妙的教法教導並非為了須陀洹果會被執取或不會被執取而教導的。並非為了一來果、不還果、阿羅漢位、辟支佛菩提或一切相智會被執取或不會被執取而教導的。」
48.7“Lord, the world gets involved with taking things up, thinking, ‘This is my form . I am form . This is my feeling…, perception…, volitional factors…, and consciousness. I am consciousness.’ Similarly, connect this with each, up to the eighteen distinct attributes of a buddha. ‘This is my result of stream enterer. I am the result of stream enterer. This is my result of once-returner. I am the result of once-returner. This is my result of non-returner. I am the result of non-returner. This is my state of a worthy one. I am the state of a worthy one. This is my pratyekabuddha’s awakening. I am a pratyekabuddha’s awakening. This is my knowledge of all aspects. [F.168.b] I am a knower of all aspects.’ ”
48.7「世尊，世間眾生執取諸法，想著『這是我的色。我是色。這是我的受……想……行……識。我是識。』類似地，應當在每一項中連結，直至佛的十八不共法。『這是我的須陀洹果。我是須陀洹果。這是我的一來果。我是一來果。這是我的不還果。我是不還果。這是我的阿羅漢位。我是阿羅漢位。這是我的辟支佛的菩提。我是辟支佛的菩提。這是我的一切相智。我是一切相智者。』」
48.8“Exactly so, gods, exactly so!” replied the Lord. “Gods, this doctrine is not taught so form will be taken up or will not be taken up. It is not taught so feeling, perception, volitional factors, and consciousness will be taken up or will not be taken up. Those who get involved in order to take up form , up to get involved in order to take up the knowledge of all aspects do not have the good fortune to meditate on the perfection of wisdom; they are incapable of meditating on, up to the perfection of concentration, perseverance, patience, morality, and giving; and they are incapable of meditating on, up to the knowledge of all aspects.”
48.8「正是這樣，天眾，正是這樣！」世尊回答道。「天眾，這教法不是為了色會被執取或不會被執取而宣說的。也不是為了受、想、行、識會被執取或不會被執取而宣說的。那些為了執取色而有所涉入的人，直至為了執取一切相智而有所涉入的人，沒有福報來修習般若波羅蜜多；他們不能修習禪那波羅蜜多，直至毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多、檀那波羅蜜多；他們也不能修習直至一切相智。」
48.9Subhūti then said, “Lord, this doctrine is in harmony with all dharmas. With which dharmas is this doctrine in harmony? This doctrine is in harmony with the perfection of wisdom. Lord, this doctrine is in harmony with the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving. Lord, this doctrine is in harmony with inner emptiness. Lord, this doctrine is in harmony with…, up to the emptiness that is the nonexistence of an intrinsic nature. Lord, this doctrine is in harmony with…, up to the knowledge of all aspects.
48.9須菩提說道：「世尊，這個教法與一切法相應。與哪些法相應呢？這個教法與般若波羅蜜多相應。世尊，這個教法與禪那波羅蜜多、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相應。世尊，這個教法與內空相應。世尊，這個教法與……直到無性空相應。世尊，這個教法與……直到一切相智相應。」
48.10“Lord, this doctrine is not obstructed by anything. What is this doctrine not obstructed by? This doctrine is not obstructed by form . This doctrine is not obstructed by feeling, perception, volitional factors, or consciousness. Similarly, this doctrine is not obstructed by…, up to the knowledge of all aspects. [F.169.a]
48.10「世尊，此法不被任何事物所障礙。此法不被什麼所障礙呢？此法不被色所障礙。此法不被受、想、行或識所障礙。同樣地，此法不被……乃至一切相智所障礙。」
48.11“This doctrine, because of the sameness of space, the sameness of suchness, the sameness of the dharma-constituent, the sameness of the very limit of reality, the sameness of the inconceivable element, the sameness of emptiness, signlessness, and wishlessness, the sameness of not being produced and not stopping, and the sameness of not being defiled and not being purified, is marked by not being obstructed.
48.11「此法因虛空平等性、如性平等性、法界平等性、實際平等性、不可思議界平等性、空、無相、無願平等性、不生不滅平等性、不雜染不清淨平等性，而具有無礙之相。」
48.12“This doctrine is not produced because form is not produced and does not stop; because feeling, perception, volitional factors, and consciousness are not produced and do not stop; and similarly, because…, up to the knowledge of all aspects is not produced and does not stop.
48.12"這個教法不生起，因為色不生起也不滅止；因為受、想、行、識不生起也不滅止；如是乃至因為一切相智不生起也不滅止。"
48.13“This doctrine finds no footing because a footing for form is not apprehended; because a footing for feeling, perception, volitional factors, and consciousness is not apprehended; and similarly, because…, up to a footing for the knowledge of all aspects is not apprehended.”
48.13「這個教法沒有基礎，因為色的基礎無法執著；因為受、想、行、識的基礎無法執著；同樣地，因為……直到一切相智的基礎無法執著。」
48.14Then the gods living in the desire realm and living in the form realm said to the Lord, “Lord, the elder Subhūti takes after the Lord. Why? Because whatever the elder Subhūti teaches, he teaches it all with emptiness as his point of departure.”
48.14那時住在欲界和色界的天神對世尊說：「世尊，長老須菩提效仿世尊。為什麼呢？因為長老須菩提無論教導什麼法，都是以空為出發點而教導的。」
48.15Venerable Subhūti then responded to the gods living in the desire realm and living in the form realm, “Gods, you say, ‘Lord, this elder Subhūti takes after the Lord.’ And how does he takes after him, [F.169.b] how does the elder Subhūti take after the Lord? The suchness of the Tathāgata has not come and has not gone. Similarly, the suchness of Subhūti has not come and has not gone. In that way the elder Subhūti takes after the Tathāgata.
48.15尊者須菩提對住在欲界和色界的天眾說道：「諸天，你們說『世尊，此長老須菩提隨學世尊。』那麼他如何隨學呢？長老須菩提如何隨學世尊呢？如來的如性既未來也未去。同樣地，須菩提的如性也既未來也未去。以此方式，長老須菩提隨學如來。」
48.16“Just that suchness of the Tathāgata is the suchness of all dharmas, and that suchness of all dharmas is the suchness of Subhūti. In that way the elder Subhūti takes after the Tathāgata.
48.16「如來的如性就是一切法的如性，一切法的如性就是須菩提的如性。尊者須菩提就是以這樣的方式與如來相應。」
48.17“Just as the suchness of the Tathāgata is established, so too is the suchness of the elder Subhūti established, so the elder Subhūti takes after the Lord. Just as the suchness of the Tathāgata is unchanging and undifferentiated, so too with the suchness of the elder Subhūti, it also is unchanging and cannot be differentiated. Just as the suchness of the Tathāgata is not obstructed by anything, so too the suchness of all dharmas is not obstructed by anything. The suchness of the Tathāgata and the suchness of all dharmas are not two and cannot be divided into two. Suchness is not made . There is nothing of which that suchness is not the suchness. Because there is nothing of which that suchness is not the suchness and it is never not suchness, therefore suchness is not two and cannot be divided into two. In that way the elder Subhūti takes after the Tathāgata.
48.17「譬如如來的如性是安立的，尊者須菩提的如性也是安立的，因此尊者須菩提追隨世尊。譬如如來的如性是不變的、無差別的，尊者須菩提的如性也是不變的、無法被區分的。譬如如來的如性不被任何事物所障礙，尊者須菩提的如性也不被任何事物所障礙，所有法的如性也不被任何事物所障礙。如來的如性與所有法的如性非二，無法分為二。如性不是被製造的。沒有什麼事物不是那個如性所具有的如性。因為沒有任何事物不是那個如性所具有的如性，而且它永遠都是如性，因此如性非二，無法分為二。尊者須菩提正是以這樣的方式追隨如來。」
48.18“That suchness of the Tathāgata is totally unchanging and undifferentiated. So too the suchness of the elder Subhūti is totally unchanging and undifferentiated. Just as the suchness of the Tathāgata is not broken apart, is not different, [F.170.a] and cannot be apprehended, so too the suchness of all dharmas is not broken apart, is not different, and cannot be apprehended. Similarly, the suchness of the elder Subhūti is not broken apart, is not different, and cannot be apprehended either. In that way the elder Subhūti takes after the Tathāgata.
48.18「如來的如性完全不變且無差別。同樣地，尊者須菩提的如性也完全不變且無差別。就像如來的如性不破裂、不差異、不可執著一樣，一切法的如性也不破裂、不差異、不可執著。同樣地，尊者須菩提的如性也不破裂、不差異、不可執著。如此，尊者須菩提就像如來一樣。」
48.19“The suchness of the Tathāgata is not other than the suchness of all phenomena, and what is not other than the suchness of all phenomena is never not suchness. It is always suchness. The suchness of the elder Subhūti is like that. Therefore, since it is not something else, even though the elder Subhūti takes after the Tathāgata he does not take after him in anything. Just as the suchness of the Tathāgata is not past, is not future, and is not present, so too the suchness of all phenomena is not past, is not future, and is not present. Similarly, the suchness of the elder Subhūti is not past, is not future, and is not present. Therefore, it is said the elder Subhūti ‘takes after the Tathāgata.’
48.19「如來的如性不異於一切法的如性，而不異於一切法的如性就永遠是如性。它始終是如性。須菩提長老的如性就是這樣。因此，既然它不是別的東西，雖然須菩提長老與如來相同，但他實際上並不相同於任何東西。正如如來的如性既不是過去，也不是未來，也不是現在，同樣地，一切法的如性也既不是過去，也不是未來，也不是現在。同樣地，須菩提長老的如性也既不是過去，也不是未來，也不是現在。因此說須菩提長老『與如來相同』。」
48.20“Gods, here you should know the suchness of the Tathāgata that is the same, through the suchness of the past that is the same, and the sameness of the suchness of the past, through the sameness of the suchness of the Tathāgata; the sameness of the suchness of the Tathāgata, through the sameness of the suchness of the future, and the sameness of the suchness of the future, through the sameness of the suchness of the Tathāgata; and the sameness of the suchness of the Tathāgata, through the sameness of the suchness of the present, and the sameness of the suchness of the present, through the sameness of the suchness of the Tathāgata. Therefore, the suchness of the past, future, and present [F.170.b] and the suchness of the Tathāgata are not two and cannot be divided into two.
48.20「諸天，你們應當知道如來的如性是相同的，通過過去的如性的相同性，以及過去的如性的相同性，通過如來的如性的相同性；如來的如性的相同性，通過未來的如性的相同性，以及未來的如性的相同性，通過如來的如性的相同性；以及如來的如性的相同性，通過現在的如性的相同性，以及現在的如性的相同性，通過如來的如性的相同性。因此，過去、未來、現在的如性以及如來的如性非二，不可分為二。」
48.21“The suchness of the Tathāgata is the suchness of form . The suchness of form is the suchness of the Tathāgata. Similarly, the suchness of the Tathāgata is the suchness of feeling, perception, volitional factors, and consciousness. Therefore, the suchness of form , the suchness of feeling, perception, volitional factors, and consciousness, and the suchness of the Tathāgata are not two and cannot be divided into two. Similarly, connect this with the suchness of the Tathāgata is the suchness of self. The suchness of self is the suchness of the Tathāgata. Similarly, the suchness of the Tathāgata is the suchness of…, up to one who knows and one who sees. The suchness of…, up to one who knows and one who sees is the suchness of the Tathāgata. Therefore, the suchness of self, up to the suchness of one who knows and one who sees, and the suchness of the Tathāgata are not two and cannot be divided into two.
48.21「如來的如性就是色的如性。色的如性就是如來的如性。同樣地，如來的如性就是受、想、行、識的如性。因此，色的如性、受、想、行、識的如性，以及如來的如性不是二，不能分為二。同樣地，將此連接於如來的如性就是我的如性。我的如性就是如來的如性。同樣地，如來的如性就是知者、見者的如性。知者、見者的如性就是如來的如性。因此，我的如性，直到知者、見者的如性，以及如來的如性不是二，不能分為二。」
48.22Similarly, connect this with the suchness of the perfection of giving, the suchness of the perfection of morality, patience, perseverance, concentration and wisdom, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of inner emptiness, the suchness of…, up to the emptiness that is the nonexistence of an intrinsic nature, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of the applications of mindfulness, the suchness of the right efforts, legs of miraculous power, faculties, [F.171.a] powers, limbs of awakening, and path, and the suchness of the Tathāgata are not two and cannot be divided into two. The suchness of the Tathāgata is the suchness of the ten tathāgata powers, fearlessnesses, detailed and thorough knowledges, and eighteen distinct attributes of a buddha, and the suchness of…, up to the knowledge of all aspects. The suchness of…, up to the knowledge of all aspects is the suchness of the Tathāgata. Therefore, the suchness of the knowledge of all aspects and the suchness of the Tathāgata are not two and cannot be divided into two.
48.22同樣地，應當這樣理解：檀那波羅蜜多的如性、尸羅波羅蜜多、忍辱、精進、禪定和慧的如性，與如來的如性非二，不可分為二。內空的如性、乃至無自性空的如性，與如來的如性非二，不可分為二。念處的如性、正精進、神足、根、力、覺支和道的如性，與如來的如性非二，不可分為二。如來的如性就是十力、無畏、種智和十八不共法的如性，乃至一切相智的如性。乃至一切相智的如性就是如來的如性。因此，一切相智的如性與如來的如性非二，不可分為二。
48.23“Gods, thanks to this perfect suchness the Tathāgata has fully awakened to unsurpassed, perfect, complete awakening and gets to be called Tathāgata.”
48.23「天眾啊，正因為這樣的如性，如來依此證得無上正等菩提，才得以稱為如來。」
48.24As this “Suchness” chapter was being expounded the great billionfold world system shook in six ways: it quaked, quaked greatly, and quaked violently; shook, shook greatly, and shook violently; stirred, stirred greatly, and stirred violently; resounded, resounded greatly, and resounded violently; roared, roared greatly, and roared violently; and was disturbed, greatly disturbed, and violently disturbed. The eastern direction rose up and the western direction sank down; the western direction rose up and the eastern direction sank down; the northern direction rose up and the southern direction sank down; the southern direction rose up and the northern direction sank down; the edges rose up and the middle sank down; and the middle rose up and the edges sank down.
48.24當《如性品》正在宣說時，三千大千世界以六種方式震動：震動、大震動、猛烈震動；搖動、大搖動、猛烈搖動；晃動、大晃動、猛烈晃動；發聲、大發聲、猛烈發聲；轟鳴、大轟鳴、猛烈轟鳴；以及擾動、大擾動、猛烈擾動。東方隆起而西方沉下；西方隆起而東方沉下；北方隆起而南方沉下；南方隆起而北方沉下；邊緣隆起而中央沉下；中央隆起而邊緣沉下。
48.25Then the gods living in the desire realm and living in the form realm took up divine sandalwood powders and strewed them near, strewed them in front, strewed them all around the Lord and the elder Subhūti and exclaimed, “Lord, it is amazing how this elder Subhūti takes after the Lord because of the suchness [F.171.b] of the Tathāgata!”
48.25於是欲界天和色界天將天檀香粉灑在世尊和須菩提長老的四周、前方及周圍，並讚嘆道：「世尊，這位須菩提長老因為如來的如性而追隨世尊，這真是不可思議啊！」
48.26Then the elder Subhūti, picking up the thread of this conversation with those gods, said to those gods, “Gods, the elder Subhūti does not take after form , does not take after anything other than form , does not take after the suchness of form , and does not take after anything other than the suchness of form . He does not take after feeling…, perception…, volitional factors…, or consciousness, does not take after anything other than consciousness, does not take after the suchness of consciousness, and does not take after anything other than the suchness of consciousness. Similarly, connect this with each, up to he does not take after the knowledge of all aspects, does not take after anything other than the knowledge of all aspects, does not take after the suchness of the knowledge of all aspects, and does not take after anything other than the suchness of the knowledge of all aspects. He does not take after the compounded, does not take after anything other than the compounded, does not take after the suchness of the compounded, and does not take after anything other than the suchness of the compounded. He does not take after the uncompounded, does not take after anything other than the uncompounded, does not take after the suchness of the uncompounded, and does not take after anything other than the suchness of the uncompounded. And why? Because the dharma that is taken after, and the dharma that takes after, do not exist and are not apprehended.”
48.26那時尊者須菩提，承接那些天神的話題而對那些天神說：「天神啊，須菩提不執著色，不執著除色之外的任何事物，不執著色的真如，也不執著除色真如之外的任何事物。他不執著受、想、行，也不執著識，不執著除識之外的任何事物，不執著識的真如，也不執著除識真如之外的任何事物。同樣地，依次將這個道理應用於每一項，直到他不執著一切相智，不執著除一切相智之外的任何事物，不執著一切相智的真如，也不執著除一切相智真如之外的任何事物。他不執著有為，不執著除有為之外的任何事物，不執著有為的真如，也不執著除有為真如之外的任何事物。他不執著無為，不執著除無為之外的任何事物，不執著無為的真如，也不執著除無為真如之外的任何事物。為什麼呢？因為被執著的法和執著的法都不存在，也無法被執著。」
48.27Then the venerable Śāriputra said to the Lord, “Suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, and the inconceivable element are deep. [F.172.a] In them you cannot apprehend form , nor can you apprehend the suchness of form ; if you cannot apprehend even just form , however could you apprehend the suchness of form ? In them you cannot apprehend feeling…, perception…, volitional factors…, or consciousness, nor can you apprehend the suchness of consciousness. And if you cannot apprehend even just consciousness, however could you apprehend the suchness of consciousness? Similarly, connect this with each, up to in them you cannot apprehend the knowledge of all aspects, nor can you apprehend the suchness of the knowledge of all aspects. And if you cannot apprehend even just the knowledge of all aspects, however could you apprehend the suchness of the knowledge of all aspects?”
48.27尊者舍利弗對世尊說：「如性、不誑如性、不變如性、法性、法界、法住、法決定、實際、不可思議界是深奧的。在這些當中，您無法執著色，也無法執著色真如；如果您連色都無法執著，那又怎麼能執著色真如呢？在這些當中，您無法執著受、想、行，也無法執著識，也無法執著識真如。如果您連識都無法執著，那又怎麼能執著識真如呢？同樣地，將這一點貫穿每一個，直到您無法執著一切相智，也無法執著一切相智真如。如果您連一切相智都無法執著，那又怎麼能執著一切相智真如呢？」
48.28“Śāriputra, exactly so! Exactly so!” said the Lord. “Suchness, Śāriputra, is deep. In it you cannot apprehend form , you cannot apprehend the suchness of form . And if you cannot apprehend even just form , however could you apprehend the suchness of form ? In it you cannot apprehend feeling…, perception…, volitional factors…, and consciousness, nor can you apprehend the suchness of consciousness. And if you cannot apprehend even just consciousness, however could you apprehend the suchness of consciousness. Similarly, connect this with each, up to you cannot apprehend the knowledge of all aspects, nor can you apprehend the suchness of the knowledge of all aspects. And if you cannot apprehend even just the knowledge of all aspects, however could you apprehend the suchness of the knowledge of all aspects.”
48.28世尊說道："舍利弗，完全正確！完全正確！舍利弗，如性是深奧的。在其中，你不能執著色，也不能執著色真如。如果你連色本身都不能執著，那麼怎麼可能執著色真如呢？在其中，你不能執著受、想、行，以及識，也不能執著識真如。如果你連識本身都不能執著，那麼怎麼可能執著識真如呢？同樣地，用相同的方式說明到一切相智——你不能執著一切相智，也不能執著一切相智的真如。如果你連一切相智本身都不能執著，那麼怎麼可能執著一切相智的真如呢？"
48.29As this “Suchness, Unmistaken Suchness, Unaltered Suchness” chapter was being expounded, two hundred monks stopped taking hold of anything and their minds were freed from contamination. Dust-free and stainless, the Dharma eye of five hundred nuns became clear about the dharmas. [F.172.b]
48.29當這個「如性、不誑如性、不變如性」品被宣說時，兩百位比丘不再執著於任何事物，他們的心得到解脫，遠離污染。五百位比丘尼無塵無垢，他們的法眼對於法變得清晰明了。
48.30Five thousand bodhisattvas gained forbearance for the nonproduction of dharmas.
48.30五千菩薩獲得了無生法忍。
Sixty bodhisattvas lacking in what is necessary stopped taking hold of anything and their minds were freed from contamination.
六十位菩薩因為缺乏所需要的條件，停止了執著任何事物，他們的心已經從污染中得到解脫。
48.31“Śāriputra, those bodhisattvas attended on five hundred buddhas. They gave gifts, guarded morality, cultivated patience, made a vigorous effort, became absorbed in concentration, and cultivated wisdom, but uninformed by the perfection of wisdom and uninformed by skillful means, they practiced thus, thinking, ‘This is to be given. We will give it to them. We will guard this morality. We will cultivate this patience. We will make this vigorous effort. We will become absorbed in this concentration. We will cultivate this wisdom.’ Practicing like that they were separated from the perfection of wisdom and were not assisted by skillful means, so practicing the cultivation of giving, morality, patience, perseverance, concentration, and wisdom with perceptions of difference, and not apprehending the absence of difference, they did not enter into the secure state of a bodhisattva. And because they did not enter into the secure state of a bodhisattva they reached the result of stream enterer, reached…, up to the result of a worthy one.
48.31「舍利弗，那些菩薩在五百位佛的面前。他們修行佈施、守護戒律、修習忍辱、精進努力、安住禪定，並修習慧，但是因為沒有得到般若波羅蜜多的引導，沒有得到方便善巧的引導，他們這樣修行，心裡想著：『這是應該佈施的。我們會把它佈施給他們。我們會守護這個戒律。我們會修習這個忍辱。我們會做出這種精進努力。我們會安住在這種禪定中。我們會修習這種慧。』像這樣修行的時候，他們與般若波羅蜜多分離了，也沒有得到方便善巧的幫助。所以他們修習佈施、戒律、忍辱、精進、禪定和慧，但帶著差別的想法，沒有領悟到沒有差別，因此沒有進入菩薩不退位的安穩境界。由於沒有進入菩薩不退位的安穩境界，他們證得了須陀洹果，證得了…，一直到證得阿羅漢果。」
48.32“Furthermore, Śāriputra, even though those bodhisattva great beings’ path of emptiness, or signlessness, or wishlessness is present, still they are separated from the perfection of wisdom and have not been assisted by skillful means, so, having actualized the very limit of reality, they have become śrāvakas and pratyekabuddhas.”
48.32「而且，舍利弗，這些菩薩摩訶薩的空、無相或無願之道雖然現存，但他們仍與般若波羅蜜多相隔，並且沒有得到方便善巧的協助，所以他們已經成就實際，成為聲聞和辟支佛。」
48.33Śāriputra then asked, “Why, Lord, even though they have similarly cultivated just those dharmas—emptiness, signlessness, and wishlessness—did those separated from skillful means actualize the very limit of reality and become śrāvakas [F.173.a] and pratyekabuddhas, while those other bodhisattvas, Lord, will, thanks to skillful means, by cultivating just those dharmas—emptiness, signlessness, and wishlessness—fully awaken to unsurpassed, perfect, complete awakening?”
48.33舍利弗則問道：「世尊，為什麼雖然他們同樣修習了那些法——空、無相和無願——但那些遠離方便善巧的人實現了實際而成為聲聞和辟支佛，而世尊，那些其他菩薩卻將因為方便善巧的幫助，通過修習那些法——空、無相和無願——而圓滿證得無上正等正覺呢？」
48.34“Śāriputra,” replied the Lord, “here some separated from the thought of the knowledge of all aspects, who cultivate emptiness, signlessness, and wishlessness without resorting to skillful means, become śrāvakas and pratyekabuddhas. Śāriputra, here those bodhisattva great beings not separated from the thought of the knowledge of all aspects, thanks to skillful means, cultivate emptiness, signlessness, and wishlessness, enter into the secure state of a bodhisattva, and fully awaken to unsurpassed, perfect, complete awakening.
48.34「舍利弗，」世尊回答說，「這裡有些人遠離一切相智心，修習空、無相、無願，卻不依靠方便善巧，便成為聲聞和辟支佛。舍利弗，這裡那些菩薩摩訶薩不遠離一切相智心，憑藉方便善巧，修習空、無相、無願，進入菩薩不退位，並究竟覺悟無上正等正覺。」
48.35“To illustrate, Śāriputra, a winged bird with a physical body of a hundred yojanas, or a physical body of two hundred yojanas, or three hundred yojanas, or four hundred yojanas, or five hundred yojanas thinks it will come from the Trāyastriṃśa class of gods to this Jambudvīpa, but that bird is one without the proper wings to do it. It thinks, ‘I have to take off from the Trāyastriṃśa class of gods and go to Jambudvīpa,’ but if, halfway to landing on the earth, it has second thoughts—‘Hey! I had better set down in the Trāyastriṃśa class of gods’—what do you think, Śāriputra, would that bird therefore be able to set down in the Trāyastriṃśa class of gods?”
48.35「舍利弗，比如有一隻有翅膀的鳥，身體長達一百由旬，或者二百由旬，或者三百由旬，或者四百由旬，或者五百由旬，牠想要從三十三天來到閻浮提，但那隻鳥卻沒有適當的翅膀來做這件事。牠想著：『我必須從三十三天起飛，前往閻浮提。』但是，如果在中途快要著陸到大地時，牠又改變了主意——『嘿！我最好還是降落在三十三天吧。』舍利弗，你認為如何，那隻鳥因此能夠降落在三十三天嗎？」
“No, Lord, it would not be able to,” replied Śāriputra.
舍利弗回答說：「世尊，不能。」
48.36The Lord said, “If it were to think halfway, ‘Hey! I must set down unharmed and uninjured in Jambudvīpa,’ what do you think, Śāriputra, [F.173.b] would that bird set down unharmed and uninjured in Jambudvīpa?”
48.36世尊說：「如果那隻鳥在中途生起念頭，『嘿！我必須安然無損、毫髮無傷地降落在閻浮提』，舍利弗，你認為如何，那隻鳥會不會安然無損、毫髮無傷地降落在閻浮提呢？」
48.37“No, Lord, it would not be able to,” replied Śāriputra. “That bird would be harmed or become injured and would suffer death or near death before landing in Jambudvīpa. And why? Because that will happen for sure since its physical body is big, its wings are stunted, and it has taken off from such a high place.”
48.37「世尊，不能。」舍利弗回答說，「那隻鳥會受到傷害或受傷，在到達閻浮提之前會死亡或瀕臨死亡。為什麼呢？因為這一定會發生，因為牠的身體很大，翅膀發育不全，而且牠是從那麼高的地方起飛的。」
48.38“It is similar, Śāriputra,” continued the Lord, “with bodhisattvas who, for as many eons as there are sand particles in the Gaṅgā River, give gifts, guard morality, cultivate patience, make an effort at perseverance, and become absorbed in concentration, but are separated from the perfection of wisdom and not assisted by skillful means. Their entrance is bigger, they think a bigger thought, they are assisted by an immeasurable beneficial intention to fully awaken to unsurpassed, perfect, complete awakening, but still they will fall to the śrāvaka level or the pratyekabuddha level. And why? Because those bodhisattva great beings have given gifts, guarded morality, cultivated patience, made an effort at perseverance, and generated concentration separated from the thought of the knowledge of all aspects. Those bodhisattvas will still be separated from the perfection of wisdom and skillful means and fall to the śrāvaka level or the pratyekabuddha level.
48.38「舍利弗，菩薩摩訶薩恆河沙數劫那麼久遠的時間內，布施、持戒、修忍辱、精進禪定，但與般若波羅蜜多相離、不被方便善巧所幫助，他們的入處更大，思想更廣大，以無量的善心意樂趣向無上正等正覺的圓滿，但仍然會墮落到聲聞地或辟支佛地。為什麼呢？因為這些菩薩摩訶薩布施、持戒、修忍辱、精進禪定，但與一切相智心相離而做這些事。這些菩薩仍然與般若波羅蜜多和方便善巧相離，會墮落到聲聞地或辟支佛地。」
48.39“Śāriputra, bodhisattvas who habitually focus thoughts on the morality, meditative stabilization, wisdom, freedom, and knowledge and seeing of liberation of past, future, and present lord buddhas, who fully retain and make them into causal signs, still do not know the morality, still do not know…, up to the knowledge and seeing [F.174.a] of liberation of the tathāgatas, and, without knowing and comprehending, hear the words emptiness , signlessness , and wishlessness and grasp the state of peace as a causal sign. Having grasped it as a causal sign they transform it into unsurpassed, perfect, complete awakening. The bodhisattvas who transform it like that will stand on the śrāvaka level or the pratyekabuddha level. And why? Śāriputra, it is because that is what happens to bodhisattvas separated from the perfection of wisdom and skillful means who dedicate the wholesome roots to unsurpassed, perfect, complete awakening. They fall to the śrāvaka level or the pratyekabuddha level.
48.39「舍利弗，菩薩習慣性地專注思維過去、未來、現在諸佛的戒、定、慧、解脫、解脫知見，完全保持並將其作為因相，仍然不知道戒，仍然不知道……，直到不知道和不理解如來的解脫知見，聽到空、無相、無願的話語而將安樂之狀作為因相而執著。以因相執著它，他們將其轉化為無上正等正覺。以這樣方式轉化它的菩薩將會安住在聲聞地或辟支佛地。為什麼呢？舍利弗，因為這就是與般若波羅蜜多和方便善巧相分離的菩薩所經歷的情況，他們將善根迴向於無上正等正覺。他們會墮落到聲聞地或辟支佛地。」
48.40“Śāriputra, here you should know that when bodhisattva great beings, starting from the production of the first thought, are inseparable from the thought of the knowledge of all aspects, give gifts, guard morality, cultivate patience, make an effort at perseverance, become absorbed in concentration, are not separated from the perfection of wisdom and skillful means, and therefore do not grasp all the morality, meditative stabilization, wisdom, freedom, and knowledge and seeing of liberation of past, future, and present lord buddhas as causal signs, and do not grasp the emptiness meditative stabilization, signless meditative stabilization, and wishless meditative stabilization as causal signs, then, Śāriputra, they do not fall to the śrāvaka level or the pratyekabuddha level. And why? Because those bodhisattva great beings, starting from the production of the first thought, have given gifts but not grasped at a causal sign; have guarded morality, cultivated patience, made an effort at perseverance, become absorbed in concentration, and cultivated wisdom but [F.174.b] not grasped at a causal sign; have not grasped at the morality, meditative stabilization, wisdom, freedom, or knowledge and seeing of liberation of past, future, and present lord buddhas as causal signs; and have not grasped the emptiness meditative stabilization, signless meditative stabilization, or wishless meditative stabilization as causal signs either. Thus, Śāriputra, the practice without having grasped at causal signs, with a mind separated from causal signs of giving gifts, guarding morality, cultivating patience, making an effort at perseverance, becoming absorbed in concentration, and cultivating wisdom, and similarly, connect this with each, up to the knowledge of all aspects is the bodhisattva great beings’ skillful means.”
48.40「舍利弗，你應該要知道，當菩薩摩訶薩從最初一念生起，就不與一切相智心相分離，布施、守護戒律、修習忍辱、精進於精進、成就禪定，不與般若波羅蜜多和方便善巧相分離，因此不執著過去、未來、現在諸佛的戒、定、慧、解脫、解脫知見為相，也不執著空三昧、無相三昧、無願三昧為相時，舍利弗，他們就不會墮入聲聞地或辟支佛地。為什麼呢？因為這些菩薩摩訶薩從最初一念生起，已經布施但未執著於相；已經守護戒律、修習忍辱、精進於精進、成就禪定、修習慧但未執著於相；未執著過去、未來、現在諸佛的戒、定、慧、解脫、解脫知見為相；也未執著空三昧、無相三昧、無願三昧為相。因此，舍利弗，這種不執著於相、心遠離相地修習布施、守護戒律、修習忍辱、精進於精進、成就禪定、修習慧的實踐，依次類推到一切相智，這就是菩薩摩訶薩的方便善巧。」
48.41“Lord,” said Śāriputra, “the way I understand the meaning of what you, Lord, have said is that the unsurpassed, perfect, complete awakening of bodhisattva great beings who, starting from the production of the first thought, are not separated from the perfection of wisdom and skillful means is not open to doubt. And why? Lord, it is because those bodhisattva great beings, starting from the production of the first thought, do not apprehend any dharma that might fully awaken, or through which there might be full awakening, nor any form that might be awakened to, nor any feeling, perception, volitional factors, or consciousness, nor…, similarly, up to the knowledge of all aspects that might be awakened to.
48.41「世尊，」舍利弗說，「我對於世尊所說之義的理解是：菩薩摩訶薩從最初思想產生起，就不離般若波羅蜜多和方便善巧的菩薩摩訶薩，其無上正等正覺是沒有疑慮的。為什麼呢？世尊，因為那些菩薩摩訶薩從最初思想產生起，就不執著任何可能成就菩提的法，也不執著任何可能成為菩提之因的法，也不執著任何可能被證悟的色，也不執著任何受、想、行、識，乃至一切相智都不執著為可能被證悟的。」
48.42“And Lord, it should be known that the unsurpassed, perfect, complete awakening of those sons of a good family or daughters of a good family in the Bodhisattva Vehicle separated from the perfection of wisdom and separated from skillful means is doubtful. Why? Lord, it is because whatever gifts those sons of a good family or daughters of a good family in the Bodhisattva Vehicle separated from the perfection of wisdom and skillful means [F.175.a] have bestowed, they bestowed them all having grasped at a causal sign, and because whatever morality they guarded…, patience they cultivated…, perseverance they made an effort at…, or concentrations they became absorbed in, they became absorbed in them all too having grasped at a causal sign. The unsurpassed, perfect, complete awakening of those sons of a good family or daughters of a good family in the Bodhisattva Vehicle should be known as doubtful because of that.
48.42「而且，世尊，應當了知那些善男子或善女人在菩薩乘中若離開般若波羅蜜多、離開方便善巧，其無上正等正覺是有疑的。為什麼呢？世尊，因為那些善男子或善女人在菩薩乘中若離開般若波羅蜜多和方便善巧，他們所布施的一切布施，都是執著於因相而布施的，以及他們所守護的戒、所修習的忍辱、所精進的精進、所入定的禪定，也都是執著於因相而進行的。那些善男子或善女人在菩薩乘中的無上正等正覺應當了知為有疑的，理由就是這樣。」
48.43“Therefore, Lord, bodhisattva great beings who want to awaken to unsurpassed, perfect, complete awakening should be aware not to be separated from the perfection of wisdom and skillful means. They should stand in the perfection of wisdom and skillful means and should bestow gifts, should guard morality, should cultivate patience, should make an effort at perseverance, should become absorbed in concentration, and should cultivate wisdom by way of not apprehending anything, with a mind endowed with signlessness. They should practice…, up to the knowledge of all aspects like that.”
48.43「因此，世尊，菩薩摩訶薩若想證得無上正等正覺，應當知道不要離開般若波羅蜜多和方便善巧。他們應當住於般若波羅蜜多和方便善巧中，並應當以不執著任何法、具足無相心的方式來佈施、守持戒律、修習忍辱、勤修精進、入於禪定、修習智慧。他們應當如是修習……直至一切相智。」
48.44Then the gods living in the desire realm and living in the form realm said to the Lord, “Lord, it is going to be hard for unsurpassed, perfect, complete awakening to come about for bodhisattva great beings. They have to want to awaken fully to all dharmas but those dharmas do not exist and cannot be apprehended.”
48.44然後欲界的天和色界的天對世尊說：「世尊，菩薩摩訶薩要證得無上正等正覺是很困難的。他們必須想要對一切法圓滿地開悟，但那些法不存在，也無法被執著。」
48.45“Exactly so, gods!” said the Lord. “It is going to be hard for unsurpassed, perfect, complete awakening to come about. Gods! Even though I have fully awakened to all dharmas in all their aspects, still I did not apprehend any dharma that might fully awaken, or through which I might fully awaken, or any dharma [F.175.b] I might awaken to. And why? Gods, it is because all dharmas are absolutely pure.”
48.45「正是如此，天神們！」世尊說道，「無上正等正覺的成就將是艱難的。天神們！我雖然已經對一切法在其所有方面圓滿證悟，但我仍然沒有執著任何法能夠圓滿證悟，或者通過它而圓滿證悟，或者任何我能夠證悟的法。為什麼呢？天神們，因為一切法都是絕對清淨的。」
48.46Then venerable Subhūti said to the Lord, “Lord, you have said, ‘It is going to be hard for unsurpassed, perfect, complete awakening to come about.’ The way I understand the meaning of what you, Lord, have said, the way it occurs to me, is that the full awakening to unsurpassed, perfect, complete awakening must be easy. And why? Because there is nobody who fully awakens, and there is nothing that is fully awakened to, so all dharmas are empty, and where all dharmas are empty, any dharma that might fully awaken, through which there might be full awakening, or to which they might awaken does not exist. And why? Lord, it is because any dharma that will increase or decrease, any dharma to be bestowed, up to any concentration to become absorbed in, any dharma … up to the knowledge of all aspects to practice does not exist. Somebody who might fully awaken, something through which there might be full awakening, and something to be fully awakened to—all those dharmas are empty. In this way, Lord, it must be easy for bodhisattva great beings to fully awaken to unsurpassed, perfect, complete awakening. And why? Lord, it is because form is empty of an intrinsic nature of form ; feeling…, perception…, volitional factors…, and consciousness is empty of an intrinsic nature of consciousness; and similarly, up to [F.176.a] the knowledge of all aspects is empty of an intrinsic nature of the knowledge of all aspects.”
48.46之後尊者須菩提對世尊說：「世尊，您說過『無上正等正覺的圓滿會很難成就。』按照我對您所說義理的理解，按照我的領會，無上正等正覺的圓滿應該是容易的。為什麼呢？因為沒有人成就圓滿正覺，也沒有東西被圓滿證悟，所以一切法都是空的。在一切法都是空的地方，任何能夠成就圓滿正覺、透過它能夠有圓滿正覺、或者被證悟到的法都不存在。為什麼呢？世尊，因為任何會增加或減少的法、任何要被佈施的法、直到任何要被禪定吸收的法、任何法⋯⋯直到要修習的一切相智都不存在。某個能夠成就圓滿正覺的人、某個透過它能有圓滿正覺的東西、某個要被圓滿證悟的東西——這些法都是空的。在這樣的情況下，世尊，菩薩摩訶薩要圓滿證悟無上正等正覺應該是容易的。為什麼呢？世尊，因為色於色的自性是空的；受⋯⋯、想⋯⋯、行⋯⋯以及識於識的自性是空的；同樣地，直到一切相智於一切相智的自性是空的。」
48.47Then venerable Śāriputra said to venerable Subhūti, “Venerable Subhūti, according to this one of many explanations, the full awakening to unsurpassed, perfect, complete awakening must be hard. And why? Venerable Subhūti, it is because it would not occur to space to think, ‘I will fully awaken to unsurpassed, perfect, complete awakening.’ Similarly, Venerable Subhūti, it would not occur to bodhisattva great beings to think, ‘I will fully awaken to unsurpassed, perfect, complete awakening.’ And why? Because all dharmas are like space, and yet, while still believing all dharmas are like space, bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening. If bodhisattva great beings do not believe that dharmas are like space, but still it is easy to fully awaken to unsurpassed, perfect, complete awakening, full awakening would not be hard, and bodhisattvas, as many of them as there are sand particles in the Gaṅgā River, would not turn back from unsurpassed, perfect, complete awakening. Therefore, Venerable Subhūti, according to this one of many explanations, the full awakening to unsurpassed, perfect, complete awakening must be hard. It is obvious full awakening is not easy.”
48.47尊者舍利弗對尊者須菩提說：「尊者須菩提，根據這眾多解釋中的一種，證得無上正等正覺必定是困難的。為什麼呢？尊者須菩提，虛空不會生起這樣的念頭：『我將證得無上正等正覺。』同樣地，尊者須菩提，菩薩摩訶薩也不會生起這樣的念頭：『我將證得無上正等正覺。』為什麼呢？因為一切法都如同虛空一樣，然而菩薩摩訶薩仍然相信一切法如同虛空，並以此而證得無上正等正覺。如果菩薩摩訶薩不相信法如同虛空，但卻容易證得無上正等正覺，那麼正覺就不會困難，恆河沙數那麼多的菩薩也不會退轉於無上正等正覺。因此，尊者須菩提，根據這眾多解釋中的一種，證得無上正等正覺必定是困難的。很明顯地，正覺並不容易獲得。」
48.48Then venerable Subhūti asked venerable Śāriputra, “Venerable Śāriputra, what do you think, does form turn back from unsurpassed, perfect, complete awakening?”
48.48尊者須菩提問尊者舍利弗說：「舍利弗，你認為怎樣，色會從無上正等正覺退轉嗎？」
“No it does not, Venerable Subhūti,” he replied.
「尊者須菩提，不如是。」舍利弗尊者答道。
48.49“Do you think feeling, perception, volitional factors, and consciousness turn back from unsurpassed, [F.176.b] perfect, complete awakening?”
48.49「你認為受、想、行、識會退轉無上正等正覺嗎？」
“No they do not, Venerable Subhūti,” he replied.
「不退轉，尊者須菩提。」他回答說。
48.50Similarly, connect this with each, up to “Do you think suchness turns back from unsurpassed, perfect, complete awakening?”
48.50同樣地，依次連接這些，直到「您認為如性會從無上正等菩提退轉嗎？」
“No it does not, Venerable Subhūti,” he replied.
「不也，尊者須菩提，」他回答道。
48.51“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than form ?”
48.51「舍利弗，你認為怎樣？轉回無上正等菩提的法，是否異於色呢？」
“No it is not, Venerable Subhūti,” he replied.
「不是，尊者須菩提，」他回答道。
48.52“Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than feeling, perception, volitional factors, or consciousness?”
48.52「你認為從無上正等菩提退轉的法，異於受、想、行、識嗎？」
“No it is not, Venerable Subhūti,” he replied.
「尊者須菩提，不是的，」他回答道。
48.53Similarly, connect this with each, up to “Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than the knowledge of all aspects?”
48.53同樣地，依次將這個與每一項相連接，直到「你認為從無上正等菩提轉回的法不同於一切相智嗎？」
“No it is not, Venerable Subhūti,” he replied.
「不也，尊者須菩提，」他回答道。
48.54“Venerable Śāriputra, what do you think, is it the suchness of form that turns back from unsurpassed, perfect, complete awakening, up to is it the suchness of the knowledge of all aspects that turns back from unsurpassed, perfect, complete awakening?”
48.54「舍利弗，你認為呢，是色的真如阻礙無上正等正覺，乃至是一切相智的真如阻礙無上正等正覺嗎？」
“No it is not, Venerable Subhūti,” he replied.
「尊者須菩提，不是這樣，」舍利弗回答道。
48.55“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than the suchness of form ?”
48.55「舍利弗，你認為如何？從無上正等正覺退轉的法，與色真如不同嗎？」
“No it is not, Venerable Subhūti,” he replied.
「不是的，尊者須菩提，」他回答道。
48.56Similarly, “Do you think the dharma that turns back from unsurpassed, perfect, complete awakening is other than…, up to the suchness of the knowledge of all aspects?”
48.56同樣地，「你認為從無上正等菩提轉回的法是異於……，直到一切相智的如性嗎？」
“No it is not, Venerable Subhūti,” he replied.
「不也，尊者須菩提。」舍利弗答道。
48.57“Venerable Śāriputra, what do you think, does suchness turn back from unsurpassed, perfect, complete awakening?”
48.57尊者舍利弗，你認為如何？如性會從無上正等菩提轉回嗎？
“No it does not, Venerable Subhūti,” he replied.
「尊者須菩提，不也。」舍利弗答道。
48.58“Venerable Śāriputra, what do you think, [F.177.a] does the true nature of dharmas turn back from unsurpassed, perfect, complete awakening? Do you think the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, or the inconceivable element turn back from unsurpassed, perfect, complete awakening?”
48.58「舍利弗，你認為如何？法性會從無上正等菩提退轉嗎？你認為法界、法住、法決定、實際，或是不可思議界會從無上正等菩提退轉嗎？」
“No they do not, Venerable Subhūti,” he replied.
「尊者須菩提，它們都不會退轉，」舍利弗回答說。
48.59“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than suchness?”
48.59「舍利弗尊者，你認為怎樣？從無上正等菩提轉回的法，是不同於如性的嗎？」
“No it is not, Venerable Subhūti,” he replied.
「不是的，尊者須菩提，」他回答道。
48.60“Venerable Śāriputra, what do you think, is the dharma that turns back from unsurpassed, perfect, complete awakening other than…, up to the inconceivable element?”
48.60「舍利弗，你認為怎樣？從無上正等菩提退轉的法，是否不同於……，直到不可思議界？」
“No it is not, Venerable Subhūti,” he replied.
「不是的，尊者須菩提，」他回答道。
48.61“So, since as things stand in truth these dharmas cannot be apprehended, what then is that dharma that turns back from unsurpassed, perfect, complete awakening?”
48.61「所以，既然事物的本質上這些法無法執持，那麼究竟是什麼法使得眾生從無上正等正覺退轉呢？」
48.62Venerable Subhūti having asked this, venerable Śāriputra said to him, “According to the way things are in the elder Subhūti’s teaching there is no bodhisattva great being who turns back from unsurpassed, perfect, complete awakening, and therefore there will be no presentation of the awakenings of those three persons to do with the Bodhisattva Vehicle—those three persons to do with the Bodhisattva Vehicle about whom the Tathāgata has given an explanation. According to the elder Subhūti’s teaching, bodhisattva great beings will be this—namely, in just a single Bodhisattva Vehicle.”
48.62尊者須菩提問完這個問題後，舍利弗尊者對他說：「根據須菩提長老的教法，沒有菩薩摩訶薩會退轉於無上正等菩提，因此就不會出現那三種人關於菩薩乘的菩提的闡述——那三種關於菩薩乘的人是如來所解釋的。根據須菩提長老的教法，菩薩摩訶薩將會是這樣——即在唯一的菩薩乘中。」
48.63Then venerable Pūrṇa Maitrāyaṇīputra said to venerable Śāriputra, “Venerable Śāriputra, you must ask the elder Subhūti whether the elder Subhūti accepts even a single awakening.”
48.63那時尊者富樓那彌多羅尼子對舍利弗說：「舍利弗，你應當問須菩提長老，須菩提長老是否認許甚至單單一個菩提。」
48.64Venerable Śāriputra then asked of venerable Subhūti, “Venerable Subhūti, do you accept that there is a bodhisattva great being [F.177.b] in the Buddha Vehicle?”
48.64舍利弗尊者隨後問須菩提尊者：「須菩提尊者，你認為佛乘中有菩薩摩訶薩嗎？」
48.65Venerable Subhūti asked venerable Śāriputra in return, “Venerable Śāriputra, do you accept that in suchness there are three bodhisattvas: the bodhisattva in the Śrāvaka Vehicle, the bodhisattva in the Pratyekabuddha Vehicle, and the bodhisattva in the Buddha Vehicle?”
48.65尊者須菩提反問尊者舍利弗說：「舍利弗，你認為在如性中存在三位菩薩嗎？即聲聞乘中的菩薩、辟支佛乘中的菩薩，以及佛乘中的菩薩？」
“No, Venerable Subhūti,” he replied.
「不也，尊者須菩提。」舍利弗回答說。
48.66“Venerable Śāriputra, in suchness can you apprehend three bodhisattvas?”
48.66「舍利弗，在如性中你能執三個菩薩嗎？」
“No, Venerable Subhūti,” he replied.
「尊者須菩提，不能。」舍利弗回答。
48.67“Venerable Śāriputra, can suchness be apprehended as one type, or two types, or three types?”
48.67「舍利弗尊者，如性能否被執為一種、二種或三種？」
“No, Venerable Subhūti,” he replied.
「沒有，尊者須菩提，」他回答說。
48.68“Venerable Śāriputra, in suchness can you apprehended even one bodhisattva?”
48.68尊者舍利弗，在如性中，您能執取到即便一個菩薩嗎？
“No, Venerable Subhūti,” he replied.
尊者須菩提，不也。
48.69Venerable Subhūti then said, “So, since as things stand in truth these dharmas cannot be apprehended, what, Venerable Śāriputra, made you think, ‘This bodhisattva is in the Śrāvaka Vehicle, this bodhisattva is in the Pratyekabuddha Vehicle, and this bodhisattva is in the Buddha Vehicle’?
48.69尊者須菩提接著說：「既然按照諦實的情況，這些法無法執取，那麼，舍利弗尊者，是什麼讓你認為『這位菩薩在聲聞乘中，這位菩薩在辟支佛乘中，這位菩薩在佛乘中』呢？」
48.70“Thus, Venerable Śāriputra, bodhisattva great beings whose minds are not cowed, who do not tense up, and who do not experience regret when bodhisattva great beings categorized in terms of the suchness of all dharmas are not specifically qualified —they will go forth to unsurpassed, perfect, complete awakening.”
48.70「舍利弗尊者，菩薩摩訶薩心不怯弱、不緊張、不後悔，當菩薩摩訶薩以一切法的如性來分類但卻不具有特定的資格時，他們將趨向無上正等正覺。」
48.71Then the Lord said to venerable Subhūti, “Subhūti, your confident readiness to explain like this through the Buddha’s might is excellent! Therefore, Subhūti, bodhisattva great beings whose minds are not cowed, who do not tense up, and who do not experience regret—who do not tremble, feel frightened, or become terrified when bodhisattva great beings categorized in terms of the suchness of all dharmas are not specifically qualified— [F.178.a] those bodhisattva great beings will go forth to unsurpassed, perfect, complete awakening.”
48.71世尊對尊者須菩提說：「須菩提，你能夠這樣依靠佛的威力來解說，你的堅定信心確實很殊勝！因此，須菩提，那些心不怯弱、不緊張、不生悔恨的菩薩摩訶薩，當菩薩摩訶薩以一切法的如性來分類而不具有特殊的性質時，他們不顫抖、不驚恐、不驚怖——這樣的菩薩摩訶薩將會趨向無上正等正覺。」
48.72Then venerable Śāriputra asked the Lord, “Lord, to which awakening will bodhisattva great beings with such qualities as those go forth?”
48.72於是尊者舍利弗問世尊：「世尊，具有這樣特質的菩薩摩訶薩們將趣向哪一個菩提？」
“Śāriputra,” replied the Lord, “those bodhisattva great beings will go forth to unsurpassed, perfect, complete awakening.”
世尊答言：「舍利弗，那些菩薩摩訶薩將趣向無上正等正覺。」
48.73Then venerable Subhūti asked the Lord, “Lord, how should bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening stand?”
48.73然後尊者須菩提問世尊說：「世尊，想要趣向無上正等正覺的菩薩摩訶薩應當如何安住？」
48.74“Subhūti,” replied the Lord, “bodhisattva great beings stand with a thought that makes all beings equal: ‘I must produce a balanced thought toward all beings, not produce an unbalanced thought. I must focus on all beings with a balanced thought, not focus on all beings with an unbalanced thought. I must generate great love and great compassion for all beings. I must focus on all beings with great love. I must not focus on any beings callously. I must stop feeling superior to any beings. I must focus on all beings without being devious. I must produce a thought to be of benefit to all beings, not produce a thought to harm them. I must focus on all beings with a thought to benefit them, not focus on them with a thought to harm them. I must produce a thought that I am not offended by any beings, not produce a thought that I am offended. I must produce a thought not to injure any beings, not produce a thought to injure them. I must focus on all beings with a thought not to injure them, [F.178.b] not focus on them with a thought to injure them. I must produce a thought that all beings are mothers. I must produce a thought that all beings are brothers, sisters, friends, kinsmen, and blood relatives. I must focus on all beings with the thought they are mothers. I must focus on all beings with the thought they are brothers, sisters, friends, kinsmen, up to blood relatives.
48.74「須菩提，菩薩摩訶薩應當以平等心對待一切眾生而站立：『我必須對一切眾生生起平衡的心，不生起不平衡的心。我必須以平衡的心關注一切眾生，不以不平衡的心關注一切眾生。我必須對一切眾生生起大愛與大悲。我必須以大愛關注一切眾生，不以冷漠心關注任何眾生。我必須停止對任何眾生感到優越。我必須以無誑心關注一切眾生。我必須生起利益一切眾生的心，不生起傷害他們的心。我必須以利益眾生的心關注一切眾生，不以傷害他們的心關注他們。我必須生起對任何眾生都不厭煩的心，不生起厭煩的心。我必須生起不傷害任何眾生的心，不生起傷害他們的心。我必須以不傷害眾生的心關注一切眾生，不以傷害眾生的心關注他們。我必須生起一切眾生皆為母親的心。我必須生起一切眾生皆為兄弟、姐妹、朋友、親戚與血親的心。我必須以眾生皆為母親的心關注一切眾生。我必須以眾生皆為兄弟、姐妹、朋友、親戚，直至血親的心關注一切眾生。』」
48.75“ ‘I must stop killing, I must inspire others to stop killing, I must speak in praise of stopping killing, and I must speak in praise of others stopping killing as well, welcoming it.
48.75「我必須止息殺生，我必須激勵他人止息殺生，我必須讚揚止息殺生，我也必須讚揚他人止息殺生，對此表示歡迎。
48.76“ ‘I must stop stealing, I must inspire others to stop stealing, I must speak in praise of stopping stealing, and I must speak in praise of others stopping stealing as well, welcoming it.
48.76「我必須停止偷盜，我必須激勵他人停止偷盜，我必須讚揚停止偷盜，我也必須讚揚他人停止偷盜，對此表示歡迎。
48.77“ ‘I must stop illicit sex because of lust, I must inspire others to stop illicit sex because of lust, I must speak in praise of stopping illicit sex because of lust, and I must speak in praise of others stopping illicit sex because of lust as well, welcoming it.’
48.77"我必須因貪慾而止邪淫，我必須激勵他人因貪慾而止邪淫，我必須讚歎因貪慾而止邪淫，我也必須讚歎他人因貪慾而止邪淫，歡迎此事。"
48.78“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.78菩薩摩訶薩如果想要趣向無上正等菩提，應當這樣地安住。
48.79Similarly, “ ‘I must stop … up to wrong view, I must inspire others to stop wrong view, I must speak in praise of stopping wrong view, and I must speak in praise of others stopping wrong view as well, welcoming it.’
48.79「同樣地，『我必須止滅邪見，我必須激勵他人止滅邪見，我必須稱讚止滅邪見，並且我也必須稱讚他人止滅邪見，歡迎它。』」
48.80“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.80這就是想要趨向無上正等菩提的菩薩摩訶薩應當安住的方式。
48.81“ ‘I must become absorbed in the first concentration, I must inspire others to become absorbed in the first concentration, I must speak in praise of becoming absorbed in the first concentration, [F.179.a] and I must speak in praise of others becoming absorbed in the first concentration as well, welcoming it. Similarly, I must become absorbed in … up to the fourth concentration, up to I must speak in praise of others becoming absorbed in … up to the fourth concentration as well, welcoming it.’
48.81「我必須進入初禪，我必須勸導他人進入初禪，我必須讚歎進入初禪，我必須讚歎他人進入初禪，並且欣然接受。同樣地，我必須進入……直到四禪，直到我必須讚歎他人進入……直到四禪，並且欣然接受。」
48.82“Furthermore, Subhūti, bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening must become absorbed in loving-kindness, up to ‘I must speak in praise of others becoming absorbed in loving-kindness as well, welcoming it. I must do the same with compassion, joy, and equanimity as well.
48.82「此外，須菩提，菩薩摩訶薩欲趣往無上正等正覺者，應當安住於慈的等持，乃至『我應讚歎他人安住於慈的等持，亦歡喜迎受之。我應同樣安住於悲、喜、舍的等持。』
48.83“ ‘I must become absorbed in the station of endless space. Similarly, up to I must speak in praise of others becoming absorbed in the station of endless space as well, welcoming it. I must do the same with … up to the station of neither perception nor nonperception absorption.
48.83「我必須安住於空無邊處。同樣地，直到我必須讚歎他人安住於空無邊處，並歡喜地接納它。我也必須對非想非非想處定做同樣的事。」
48.84“ ‘I must complete the perfection of giving, I must inspire others to take up the perfection of giving, I must speak in praise of the perfection of giving, and I must speak in praise of others completing the perfection of giving as well, welcoming it. I must complete … up to the perfection of wisdom, I must inspire others to take up the perfection of wisdom, I must speak in praise of the perfection of wisdom, and I must speak in praise of others completing the perfection of wisdom as well, welcoming it.’ [F.179.b]
48.84「我必須圓滿佈施波羅蜜多，我必須鼓勵他人修習佈施波羅蜜多，我必須讚歎佈施波羅蜜多，並讚歎他人圓滿佈施波羅蜜多，歡喜迎接。我必須圓滿…直至般若波羅蜜多，我必須鼓勵他人修習般若波羅蜜多，我必須讚歎般若波羅蜜多，並讚歎他人圓滿般若波羅蜜多，歡喜迎接。」
48.85“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.85「菩薩摩訶薩若欲趣向無上正等正覺，應當如是而住。」
48.86“ ‘I must become absorbed in inner emptiness, I must inspire others to become absorbed in inner emptiness, I must speak in praise of inner emptiness, and I must speak in praise of others becoming absorbed in inner emptiness as well, welcoming it. Similarly, I must become absorbed in … up to the emptiness that is the nonexistence of an intrinsic nature, I must inspire others to become absorbed in the emptiness that is the nonexistence of an intrinsic nature, I must speak in praise of the emptiness that is the nonexistence of an intrinsic nature, and I must speak in praise of others becoming absorbed in the emptiness that is the nonexistence of an intrinsic nature as well, welcoming it.
48.86「我必須安住於內空，我必須勸導他人安住於內空，我必須讚歎內空，並且歡喜地讚歎他人安住於內空。同樣地，我必須安住於無自性空，我必須勸導他人安住於無自性空，我必須讚歎無自性空，並且歡喜地讚歎他人安住於無自性空。」
48.87“ ‘I must cultivate the four applications of mindfulness, I must inspire others to take up the applications of mindfulness, I must speak in praise of the applications of mindfulness, and I must speak in praise of others cultivating the applications of mindfulness as well, welcoming it. I must do the same with … up to the eightfold noble path.
48.87「我必須修習四念處，我必須激勵他人修習念處，我必須讚歎念處，我也必須讚歎他人修習念處並歡迎之。我必須對八正道等也這樣做……直至八正道。
48.88“ ‘I must become absorbed in the emptiness, signlessness, and wishlessness meditative stabilization, I must inspire others to take up the emptiness, signlessness, and wishlessness meditative stabilization, I must speak in praise of the emptiness, signlessness, and wishlessness meditative stabilization, and I must speak in praise of others becoming absorbed in the emptiness, signlessness, and wishlessness meditative stabilization as well, welcoming it.
48.88"我必須進入空、無相、無願三昧，我必須激勵他人修習空、無相、無願三昧，我必須讚頌空、無相、無願三昧，我也必須讚頌他人進入空、無相、無願三昧並歡喜迎接。
48.89“ ‘I must become absorbed in the eight deliverances, I must inspire others to take up the eight deliverances, I must speak in praise [F.180.a] of the eight deliverances, and I must speak in praise of others becoming absorbed in the eight deliverances as well, welcoming it.
48.89「我必須進入八解脫的定境，我必須激勵他人修習八解脫，我必須讚美八解脫，我也必須讚美他人進入八解脫的定境並對此表示歡迎。
48.90“ ‘I must complete the ten tathāgata powers, I must inspire others to take up the ten tathāgata powers, I must speak in praise of the ten tathāgata powers, and I must speak in praise of others completing the ten tathāgata powers as well, welcoming it. Similarly, I must complete the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, great love, and great compassion. I must inspire others to take up … up to great love, and great compassion, I must speak in praise of great compassion, and I must speak in praise of others completing great compassion as well, welcoming it.
48.90『我必須圓滿十力，我必須激勵他人修持十力，我必須讚歎十力，並且我也必須讚歎他人圓滿十力，歡迎接納。同樣地，我必須圓滿四無所畏、四無礙解、十八不共法、大愛和大悲。我必須激勵他人修持……乃至大愛和大悲，我必須讚歎大悲，並且我也必須讚歎他人圓滿大悲，歡迎接納。
48.91“ ‘I must become absorbed in dependent origination in the order in which it unfolds and in the order in which it does not unfold, I must inspire others to take up dependent origination in the order in which it unfolds and in the order in which it does not unfold, I must speak in praise of dependent origination, and I must speak in praise of others becoming absorbed in dependent origination as well, welcoming it.’
48.91"我應當證入緣起的順序展開和逆序展開，我應當激勵他人修習緣起的順序展開和逆序展開，我應當稱讚緣起，我也應當稱讚他人證入緣起並歡喜迎接。"
48.92“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.92「菩薩摩訶薩如果想要趣向無上正等菩提，應該這樣地安住。
48.93“ ‘I must comprehend suffering. I must abandon origination. I must actualize cessation. I must cultivate the path. I must inspire others to take up the comprehension of suffering, the abandoning of origination, the actualization of cessation, [F.180.b] and the cultivation of the path. I must speak in praise of the comprehension of suffering, up to the cultivation of the path, and I must speak in praise of others becoming absorbed in the comprehension of suffering, the abandoning of origination, the actualization of cessation, and the cultivation of the path as well, welcoming it.
48.93"我必須領悟苦。我必須遠離集。我必須成就滅。我必須修行道。我必須激勵他人受持苦的領悟、集的遠離、滅的成就和道的修行。我必須讚美苦的領悟直到道的修行，我也必須讚美他人投入苦的領悟、集的遠離、滅的成就和道的修行，歡迎並歡喜接納。
48.94“ ‘I must produce knowledge to actualize the knowledge that is the result of stream enterer, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of stream enterer. I must produce knowledge to actualize the knowledge that is the result of once-returner, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of once-returner. I must produce knowledge to actualize the knowledge that is the result of non-returner, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the result of non-returner. I must produce knowledge to actualize the knowledge that is the state of a worthy one, but I should not actualize the very limit of reality. I must inspire others to actualize the knowledge that is the state of a worthy one. I must enter into the secure state of a bodhisattva, I must inspire others to enter into the secure state of a bodhisattva, I must speak in praise of the secure state of a bodhisattva, and I must speak in praise of others entering into the secure state of a bodhisattva as well, welcoming it.’ [F.181.a]
48.94「我必須產生智慧來成就須陀洹果的智慧，但不應該成就實際。我必須啟發他人成就須陀洹果的智慧。我必須產生智慧來成就一來果的智慧，但不應該成就實際。我必須啟發他人成就一來果的智慧。我必須產生智慧來成就不還果的智慧，但不應該成就實際。我必須啟發他人成就不還果的智慧。我必須產生智慧來成就阿羅漢位的智慧，但不應該成就實際。我必須啟發他人成就阿羅漢位的智慧。我必須進入菩薩不退位，我必須啟發他人進入菩薩不退位，我必須讚歎菩薩不退位，並且我必須讚歎他人進入菩薩不退位，以及歡迎它。』」
48.95“That is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.95「菩薩摩訶薩若欲趣向無上正等正覺，應當這樣安住。
48.96“ ‘I must bring beings to maturity, I must inspire others to bring beings to maturity, I must speak in praise of bringing beings to maturity, and I must speak in praise of others bringing beings to maturity as well, welcoming it. I must purify a buddhafield, I must inspire others to purify a buddhafield, I must speak in praise of purifying a buddhafield, and I must speak in praise of others purifying a buddhafield as well, welcoming it. I must produce a bodhisattva’s clairvoyance, I must inspire others to produce a bodhisattva’s clairvoyance, I must speak in praise of producing a bodhisattva’s clairvoyance, and I must speak in praise of others producing a bodhisattva’s clairvoyance as well, welcoming it. I must produce the knowledge of a knower of all aspects, I must inspire others to take up the knowledge of a knower of all aspects, I must speak in praise of the knowledge of a knower of all aspects, and I must speak in praise of others producing the knowledge of a knower of all aspects as well, welcoming it. I must eliminate all residual impressions, connections, and afflictions. I must inspire others to eliminate all residual impressions, connections, and afflictions. I must speak in praise of knowledge of the elimination of all residual impressions, connections, and afflictions, and I must speak in praise of others eliminating all residual impressions, connections, [F.181.b] and afflictions as well, welcoming it.’
48.96"我必須成熟有情，我必須激勵他人成熟有情，我必須讚歎成熟有情，我也必須讚歎他人成熟有情並歡喜。我必須清淨佛土，我必須激勵他人清淨佛土，我必須讚歎清淨佛土，我也必須讚歎他人清淨佛土並歡喜。我必須產生菩薩的神通，我必須激勵他人產生菩薩的神通，我必須讚歎產生菩薩的神通，我也必須讚歎他人產生菩薩的神通並歡喜。我必須產生一切智智，我必須激勵他人修習一切智智，我必須讚歎一切智智，我也必須讚歎他人產生一切智智並歡喜。我必須斷除所有習氣、相應和煩惱。我必須激勵他人斷除所有習氣、相應和煩惱。我必須讚歎斷除所有習氣、相應和煩惱的智慧，我也必須讚歎他人斷除所有習氣、相應和煩惱並歡喜。"
48.97“Subhūti, that is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand.
48.97「須菩提，這就是想要趣向無上正等正覺的菩薩摩訶薩應當所立的身份。」
48.98“ ‘I must take possession of a perfect lifespan. I must inspire others to have a perfect lifespan. I must speak in praise of having a perfect lifespan, and I must speak in praise of others taking possession of a perfect lifespan as well, welcoming it. I must make sure the good doctrine lasts. I must inspire others to make sure the good doctrine lasts. I must speak in praise of making sure the good doctrine lasts, and I must speak in praise of others making sure the good doctrine lasts as well, welcoming it.’
48.98「我必須成就圓滿的壽命。我必須激勵他人成就圓滿的壽命。我必須讚歎成就圓滿的壽命，並且讚歎他人成就圓滿的壽命，對此表示歡迎。我必須使正法得以久住。我必須激勵他人使正法得以久住。我必須讚歎使正法得以久住，並且讚歎他人使正法得以久住，對此表示歡迎。」
48.99“Subhūti, that is how bodhisattva great beings who want to go forth to unsurpassed, perfect, complete awakening should stand. That is how bodhisattva great beings should train in the perfection of wisdom and skillful means. Training like that, standing like that, their form will be without obscuration; their feeling, perception, volitional factors, and consciousness will also be without obscuration. Similarly, connect this with each, up to the lasting of the doctrine will be without obscuration. And why? Because even in the past those bodhisattva great beings did not seize form ; did not seize feeling, perception, volitional factors, or consciousness; and similarly, did not seize … up to the knowledge of all aspects. And why? Because even that form that has not been seized is not form , and similarly, up to even that knowledge of all aspects that has not been seized is not [F.182.a] the knowledge of all aspects.”
48.99「須菩提，菩薩摩訶薩想要趣向無上正等正覺，應當這樣安住。菩薩摩訶薩就應當這樣修學般若波羅蜜多與方便善巧。這樣修學，這樣安住，他們的色將沒有蓋障；他們的受、想、行、識也都沒有蓋障。同樣地，這樣對應相連到正法的住持也都沒有蓋障。這是為什麼呢？因為即使在過去那些菩薩摩訶薩也沒有執著色；沒有執著受、想、行、識；同樣地，也沒有執著……直到一切相智。這是為什麼呢？因為即使那個沒有被執著的色就不是色，同樣地，直到即使那個沒有被執著的一切相智就不是一切相智。」
48.100During this exposition of the positioning of the bodhisattva, two thousand bodhisattvas gained forbearance for the nonproduction of dharmas.
48.100在這個菩薩安住位置的論議中，兩千位菩薩獲得了無生法忍。
48.101This was the forty-eighth chapter, “A Presentation of the Bodhisattvas’ Training,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B37]
48.101（結尾）