Chapter 59: Nonattachment
第五十九品：無執著
59.1Then venerable Śāriputra said to venerable Subhūti, “Ah! Venerable Subhūti, those bodhisattva great beings who are practicing this perfection of wisdom make a practice of something really worthwhile. Ah! The bodhisattva great beings practicing this perfection of wisdom make a practice of something really worthwhile.”
59.1那時舍利弗尊者對須菩提尊者說："啊！須菩提尊者，那些正在修習這種般若波羅蜜多的菩薩摩訶薩們在修習真正值得修習的東西。啊！正在修習這種般若波羅蜜多的菩薩摩訶薩們在修習真正值得修習的東西。"
59.2Venerable Śāriputra having said this, venerable Subhūti said to him, “Ah! Venerable Śāriputra, the bodhisattva great beings practicing this perfection of wisdom make a practice of something that is not worthwhile! And why? Venerable Śāriputra, it is because the perfection of wisdom is not worthwhile, up to the knowledge of all aspects is not worthwhile. And why? Venerable Śāriputra, it is because bodhisattva great beings practicing this perfection of wisdom do not apprehend and do not see even something not worthwhile, so however could they apprehend something really worthwhile? Similarly, connect this with each, up to the knowledge of all aspects is not worthwhile, so however could they apprehend something really worthwhile?”
59.2尊者舍利弗說完這些話後，尊者須菩提對他說：「啊！尊者舍利弗，菩薩摩訶薩修行這般若波羅蜜多，所做的修行並非值得！為什麼呢？尊者舍利弗，這是因為般若波羅蜜多並非值得，乃至一切相智並非值得。為什麼呢？尊者舍利弗，這是因為菩薩摩訶薩修行這般若波羅蜜多，不執著也不見到任何不值得的東西，那麼他們怎麼可能執著什麼真正值得的東西呢？同樣地，把這連貫到每一個，乃至一切相智並非值得，那麼他們怎麼可能執著什麼真正值得的東西呢？」
59.3Then it occurred to the gods living in the desire realm and living in the form realm to think, “It is right to bow down to those sons of a good family or daughters of a good family [F.258.b] who have produced the thought of unsurpassed, perfect, complete awakening, to those who practice this deep perfection of wisdom as it has been taught, and to those who practice that reality but still do not actualize the very limit of reality, the very limit of reality which, were they to have actualized it, would have them standing on the śrāvaka level or the pratyekabuddha level. By the same token, it is right to bow down to those bodhisattva great beings who do not actualize these dharmas as being the same.”
59.3那時欲界天和色界天想到：「對那些善男子、善女人，他們已經生起無上正等正覺的想法，實踐這深般若波羅蜜多如同所教導的，實踐那實際但仍然不成就法界、法界這樣的極限，如果他們成就了它，就會站在聲聞地或辟支佛地，我們應當向他們禮拜。同樣地，對那些菩薩摩訶薩，他們不將這些法成就為相同的，我們也應當向他們禮拜。」
59.4Then venerable Subhūti said to those gods, “Gods! For those bodhisattva great beings it is not difficult to refrain from actualizing those dharmas as being the same, dharmas which, were they to have actualized them, would have left them standing on the śrāvaka level or the pratyekabuddha level, but, gods, it is difficult for them to buckle on the armor of ‘we will place infinite, countless beings without measure in complete nirvāṇa,’ and still absolutely not apprehend those beings they have to discipline. Gods! Bodhisattva great beings practicing like that have set out for unsurpassed, perfect, complete awakening with the thought, ‘I will discipline all beings,’ and that aspiration—‘I will discipline beings’—is the aspiration, ‘I will discipline space.’ And why? It is because they have to view beings as isolated because space is isolated, view beings as empty because space is empty, view beings as worthless because space is worthless, and view beings as in vain because space is in vain. Gods! In this way those bodhisattva great beings [F.259.a] buckling on armor for the sake of nonexistent beings are those who do what is difficult. Gods, someone with the thought to buckle on armor for the sake of beings wants to argue with space. Bodhisattva great beings have buckled on that armor but still do not apprehend those beings for whose sake they have buckled on the armor. And why? Because they view armor as isolated because beings are isolated. If the bodhisattva great beings’ minds are not cowed when this is taught, they are practicing the perfection of wisdom.
59.4尊者須菩提對那些天神說："天神們啊！對於菩薩摩訶薩而言，不去執著那些法是相同的並不困難，那些法若被執著的話，會使他們停留在聲聞地或辟支佛地，但是，天神們啊，對他們來說困難的是穿上這樣的甲冑：'我們要將無邊、無數、無量的眾生置於圓寂涅槃中'，同時對那些他們必須調伏的眾生絕對不執著。天神們啊！菩薩摩訶薩以這樣的方式修習，已經以'我將調伏一切眾生'的思想出發，趨向無上正等菩提，而那個願力——'我將調伏眾生'——就是'我將調伏虛空'的願力。為什麼呢？因為他們必須這樣看待：眾生因虛空而寂滅而寂滅，眾生因虛空而空而空，眾生因虛空而無價值而無價值，眾生因虛空而徒勞而徒勞。天神們啊！這樣，為了無存在的眾生而穿上甲冑的菩薩摩訶薩才是做困難之事的人。天神們啊，具有為眾生穿上甲冑之思想的人，想要與虛空爭論。菩薩摩訶薩已經穿上了那個甲冑，但仍然不執著他們為了之故穿上甲冑的那些眾生。為什麼呢？因為他們這樣看待：甲冑因眾生而寂滅而寂滅。如果菩薩摩訶薩在這樣的教導下心不怯弱，他們就是在修習般若波羅蜜多。
59.5“And why? Because they view beings as isolated because form is isolated; beings as isolated because feeling, perception, volitional factors, and consciousness are isolated; the perfection of wisdom as isolated because form is isolated; connect this in the same way with each, up to and the knowledge of all aspects as isolated because form is isolated. If bodhisattva great beings’ minds are not cowed, if they do not tense up, tremble, feel frightened, or become terrified when this explanation of the isolation of all phenomena is being given, those bodhisattva great beings are practicing the perfection of wisdom.”
59.5「而且為什麼呢？因為他們視眾生為寂滅，如同色為寂滅；視眾生為寂滅，如同受、想、行、識為寂滅；視般若波羅蜜多為寂滅，如同色為寂滅；以此方式逐一相連，直到一切相智為寂滅，如同色為寂滅。如果菩薩摩訶薩在聽聞一切法的寂滅說明時，他們的心不怯弱，不緊張，不顫抖，不驚恐，也不驚怖，那麼這些菩薩摩訶薩就是在修習般若波羅蜜多。」
59.6“Subhūti, why are bodhisattva great beings not cowed by the perfection of wisdom?” asked the Lord.
59.6世尊說：「須菩提，菩薩摩訶薩為什麼不被般若波羅蜜多所驚怖？」
59.7“Lord,” replied Subhūti, “bodhisattva great beings are not cowed by the perfection of wisdom because it is nonexistent. Lord, bodhisattva great beings are not cowed by the perfection of wisdom because it is isolated, calm, and unproduced. It is because of that, Lord, that bodhisattva great beings [F.259.b] are not cowed by the perfection of wisdom. And why? Lord, it is because those who are cowed, or that on account of which they are cowed, or about which they are cowed—all those dharmas do not exist and are not apprehended. Lord, if bodhisattva great beings do not become depressed, do not become despondent, do not feel cowed, do not tense up, do not tremble, do not feel frightened, and do not become terrified when this explanation is being given, those bodhisattva great beings are practicing the perfection of wisdom. And why? Lord, it is because those who are cowed, or that on account of which they are cowed, or about which they are cowed—all those dharmas do not exist and are not apprehended. Lord, the gods—those with the Indras, those with the Brahmās, and those with the Prajāpatis—will bow down to bodhisattva great beings practicing the perfection of wisdom like that.”
59.7「世尊」，須菩提回答說：「菩薩摩訶薩不被般若波羅蜜多所驚怖，是因為它是無的。世尊，菩薩摩訶薩不被般若波羅蜜多所驚怖，是因為它是寂滅的、寂靜的，以及無生的。正因為這樣，世尊，菩薩摩訶薩才不被般若波羅蜜多所驚怖。為什麼呢？世尊，驚怖的人，或者是那些使人驚怖的原因，或者是關於其中被驚怖的事物——這些法都是不存在的，都是無法執著的。世尊，如果菩薩摩訶薩不變得沮喪，不變得灰心，不感到驚怖，不緊張，不顫抖，不感到驚恐，也不變得驚慄，當這個解釋被宣說時，那些菩薩摩訶薩就是在修習般若波羅蜜多。為什麼呢？世尊，驚怖的人，或者是那些使人驚怖的原因，或者是關於其中被驚怖的事物——這些法都是不存在的，都是無法執著的。世尊，那些天——以帝釋天為首、以梵天為首，以大梵天王為首的天——將禮敬修習般若波羅蜜多的菩薩摩訶薩。」
59.8Venerable Subhūti having responded like this, the Lord said to him, “Subhūti, not only should the gods—those with the Indras, those with the Brahmās, and those with the Prajāpatis as their leaders—bow down to bodhisattva great beings practicing the perfection of wisdom like that, but the Śubhakṛtsna gods of surpassing color, the Bṛhatphala…, up to the Śuddhāvāsa classes of gods should also bow down to bodhisattva great beings practicing the perfection of wisdom like that as well.
59.8尊者須菩提這樣回答後，世尊對他說：「須菩提，不僅帝釋天、梵天、大梵天王為首領的天眾應當向這樣修習般若波羅蜜多的菩薩摩訶薩禮敬，遍淨天、大果天……直至清淨居天等各類天眾也應當向這樣修習般若波羅蜜多的菩薩摩訶薩禮敬。」
59.9“Subhūti, the tathāgatas, worthy ones, perfectly complete buddhas dwelling and maintaining themselves [F.260.a] in infinite, countless world systems—those tathāgatas, worthy ones, perfectly complete buddhas too watch over those bodhisattva great beings practicing the perfection of wisdom, having in mind, ‘This bodhisattva great being is practicing the perfection of wisdom, completing the perfection of concentration…,’ connect this in the same way with each, up to ‘… completing the knowledge of all aspects.’ Subhūti, those bodhisattva great beings practicing the perfection of wisdom, the bodhisattva great beings whom the lord buddhas watch over, should be treated as candidates for buddhahood.
59.9「須菩提，那些如來、阿羅漢、正等正覺佛住在無邊無數的世界中，並在其中安住自身的如來、阿羅漢、正等正覺佛們，也都看護著那些修行般若波羅蜜多的菩薩摩訶薩，心裡想著：『這位菩薩摩訶薩正在修行般若波羅蜜多，圓滿禪那波羅蜜多……』，用同樣的方式依次將此連結起來，直到『圓滿一切相智』。須菩提，那些修行般若波羅蜜多的菩薩摩訶薩，是諸佛看護的菩薩摩訶薩，應當被視為佛果的候補者。」
59.10“If all the beings in world systems as many as there are sand particles in the Gaṅgā River, as many as there are, were to become wicked Māras, and if each of those wicked Māras were to magically create that many wicked Māras, they would be incapable of hindering those bodhisattva great beings practicing the perfection of wisdom. Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings endowed with two dharmas. Which two? They view all dharmas as emptiness and they do not give up on all beings. Endowed with those two dharmas, Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings.
59.10「須菩提，若世界中眾生數如恆河沙粒那麼多，每一個都成為惡魔羅，並且每一個惡魔羅都神變出同樣數量的惡魔羅，這些惡魔羅也無法阻礙那些修持般若波羅蜜多的菩薩摩訶薩。須菩提，具足二法的菩薩摩訶薩修持般若波羅蜜多，魔羅惡魔無法破壞他們。是哪二法呢？一者，他們將一切法視為空；二者，他們不放棄一切眾生。須菩提，菩薩摩訶薩具足這二法，魔羅惡魔就無法破壞他們。」
59.11“There are a further two dharmas, Subhūti, endowed with which bodhisattva great beings practicing the perfection of wisdom are not broken by the Māras, the wicked ones. Which two? They are true to their word and watched out for by the lord buddhas. [F.260.b] Endowed with those two dharmas, Subhūti, the Māras, the wicked ones, cannot break bodhisattva great beings practicing the perfection of wisdom.
59.11「須菩提，還有進一步的兩種法。菩薩摩訶薩具足這兩種法，修習般若波羅蜜多的菩薩摩訶薩就不會被魔及惡者所摧破。是哪兩種呢？他們言行一致，並且受到諸佛的護念。須菩提，具足這兩種法，修習般若波羅蜜多的菩薩摩訶薩就不會被魔及惡者所摧破。」
59.12“The gods will think that they should approach bodhisattva great beings practicing like that to attend on them, to question them and make inquires, and they convey their enthusiasm, saying, ‘Son of a good family, you are going to quickly and fully awaken to unsurpassed, perfect, complete awakening, so, son of a good family, you should dwell by dwelling in these, namely, by dwelling in emptiness, dwelling in signlessness, and dwelling in wishlessness. And why? Son of a good family, it is because if you dwell in those dwellings you will become the protector of beings without a protector , you will become the refuge of beings without a refuge, you will become the support of beings without a support , you will become the final ally of beings without a final ally, you will become the resting place of beings without a resting place, you will become the island of beings without an island, and you will become the sight of beings who have gone blind. And why? Because the lord buddhas dwelling and maintaining themselves in infinite, countless world systems, lord buddhas surrounded by communities of monks, also teach the Dharma to the bodhisattva great beings dwelling in this dwelling of the perfection of wisdom, expressing delight in the form of proclamations of the name and the lineage of those bodhisattva great beings practicing the perfection of wisdom like that, which is to say, those bodhisattva great beings endowed with the requirements [F.261.a] for the good qualities of the perfection of wisdom.
59.12「諸天將會認為應該接近那樣修行的菩薩摩訶薩，去侍奉他們，向他們請問和詢問，並表達他們的熱情，說道：『善男子，你將快速圓滿地證悟無上正等正覺，所以善男子，你應當安住於這些安住中，即安住於空、安住於無相和安住於無願。為什麼呢？善男子，因為如果你安住於那些安住中，你將成為無有保護者眾生的保護者，你將成為無有歸依者眾生的歸依，你將成為無有依靠者眾生的依靠，你將成為無有最終朋友者眾生的最終朋友，你將成為無有休息處者眾生的休息處，你將成為無有洲島者眾生的洲島，你將成為已盲眾生的視物。為什麼呢？因為安住於無邊無數世界的諸佛，被比丘僧眾所圍繞的諸佛，也向安住於般若波羅蜜多這一安住中的菩薩摩訶薩們說法，以宣說那樣修行般若波羅蜜多的菩薩摩訶薩的名號和種族來表達歡喜，也就是說，那些具足般若波羅蜜多的功德條件的菩薩摩訶薩們。」
59.13“To illustrate, Subhūti, I now express delight and teach the Dharma in the form of a proclamation of the name of the bodhisattva great being Ratnaketu; express delight and teach the Dharma in the form of a proclamation of the name of the bodhisattva great being Śikhin; and I also express delight and teach the Dharma in the form of proclamations of the names of those bodhisattva great beings living a celibate life, those bodhisattva great beings inseparable from the perfection of wisdom in the presence of the lord, the tathāgata, worthy one, perfectly complete buddha Akṣobhya. Subhūti, the lord buddhas dwelling and maintaining themselves in the eastern direction, those lord buddhas also teach the Dharma, they too express delight and teach the Dharma by way of being delighted by those bodhisattva great beings living such a celibate life there. Similarly, the lord buddhas dwelling and maintaining themselves in world systems in the south, west, and north, below and above, and the intermediate directions, those lord buddhas also teach the Dharma, they too express delight and teach the Dharma by way of being delighted by those bodhisattva great beings inseparable from the perfection of wisdom living a celibate life. Subhūti, the lord buddhas also express delight and teach the Dharma by way of being delighted by those bodhisattva great beings who, starting from the first production of the thought, [F.261.b] complete the awakening path, until they reach the knowledge of all aspects. And why? Subhūti, it is because those bodhisattva great beings who have thus set out to ensure that there will be no interruption to a buddha’s guiding principle are those who do what is difficult.”
59.13「須菩提，我現在以讚歎寶幢菩薩摩訶薩的名號來說法，以讚歎日光菩薩摩訶薩的名號來說法，我也以讚歎那些在不動佛世尊、阿羅漢、正等正覺者面前修持梵行、不離般若波羅蜜多的菩薩摩訶薩的名號來說法。須菩提，住在東方的諸佛世尊，那些諸佛也說法，他們也以讚歎那些在那裡修持這樣梵行的菩薩摩訶薩來說法。同樣地，住在南方、西方、北方、下方、上方以及四維方向的世界中的諸佛世尊，那些諸佛也說法，他們也以讚歎那些不離般若波羅蜜多、修持梵行的菩薩摩訶薩來說法。須菩提，諸佛世尊也以讚歎那些菩薩摩訶薩來說法，這些菩薩摩訶薩從初發心開始，圓滿菩提分法，直到證得一切相智。為什麼呢？須菩提，因為那些菩薩摩訶薩已經發心使得佛陀的教法沒有間斷的，這些人才是做難成之事的人。」
59.14The Lord having said this, venerable Subhūti then asked him, “Lord, do those lord buddhas teach the Dharma in the form of a proclamation of the names of, and by way of being delighted by, those bodhisattva great beings who turn back or those who do not turn back?”
59.14世尊說完這些話後，尊者須菩提就問他說：「世尊，那些佛陀是在宣說退轉的菩薩摩訶薩的名號、或者不退轉的菩薩摩訶薩的名號，以及以歡喜心教導法的方式來宣說呢？」
59.15Venerable Subhūti having asked this, the Lord replied to him, “Subhūti, there are bodhisattva great beings practicing the perfection of wisdom who are irreversible from awakening, and there are also those bodhisattva great beings practicing the perfection of wisdom who have not been prophesied—and those lord buddhas express delight and teach the Dharma to them by way of being delighted by them.”
59.15尊者須菩提這樣問過之後，世尊回答他說：「須菩提，有菩薩摩訶薩修行般若波羅蜜多，已經不退轉於菩提，也有菩薩摩訶薩修行般若波羅蜜多，還沒有被授記的——那些佛陀就以欣喜於他們的方式，為他們宣說法要。」
59.16“Lord, who are they?” asked Subhūti.
59.16「世尊，他們是誰呢？」須菩提問道。
“Subhūti,” said the Lord, “those bodhisattva great beings who, when they practice a bodhisattva’s practice, practice by way of following the lord, the tathāgata, worthy one, perfectly complete buddha Akṣobhya in training—they, Subhūti, are irreversible bodhisattva great beings. Those lord buddhas express of delight and teach the Dharma to them by way of being delighted by them. [F.262.a] Subhūti, those lord buddhas also express delight and teach the Dharma by way of being delighted by them to those bodhisattva great beings who, when they practice a bodhisattva’s practice, practice by way of following the bodhisattva Ratnaketu in training.
「須菩提，」世尊說，「那些菩薩摩訶薩在修行菩薩的修行時，以追隨世尊、如來、阿羅漢、正等正覺者不動佛進行修行的菩薩摩訶薩——他們，須菩提，是不退轉的菩薩摩訶薩。那些諸佛對他們表示歡喜，以被他們所喜悅的方式而為他們說法。須菩提，那些諸佛也以被他們所喜悅的方式而對那些菩薩摩訶薩表示歡喜並為他們說法，這些菩薩摩訶薩在修行菩薩的修行時，以追隨進行修行中的菩薩寶幢進行修行。
59.17“Furthermore, Subhūti, those bodhisattva great beings practicing the perfection of wisdom who believe all dharmas are not produced but still have not gained forbearance for the nonproduction of dharmas, who believe all dharmas are ‘empty’ but still have not gained forbearance for the nonproduction of dharmas, who believe all dharmas are ‘calm,’ who believe all dharmas are ‘free from greed,’ ‘in vain,’ ‘a fraud,’ and ‘pointless,’ but still have not gained forbearance for the nonproduction of dharmas—the lord buddhas, Subhūti, express delight and by way of being delighted by them teach the Dharma to them. Subhūti, those bodhisattva great beings in regard to whom those lord buddhas express delight and teach the Dharma in the form of a proclamation of their names, teach the Dharma by way of being delighted by them, those bodhisattva great beings will shun the śrāvaka level and pratyekabuddha level, and their unsurpassed, perfect, complete awakening will be prophesied. Subhūti, those bodhisattva great beings practicing the perfection of wisdom, in regard to whom those lord buddhas express delight and teach the Dharma in the form of a proclamation of their names, those bodhisattva great beings will stand [F.262.b] in the irreversible state, and having stood there will reach the knowledge of all aspects.
59.17「此外，須菩提，那些修持般若波羅蜜多的菩薩摩訶薩，相信所有的法都不生起，但還沒有獲得無生法忍，相信所有的法都是『空』，但還沒有獲得無生法忍，相信所有的法都是『寂靜』，相信所有的法都是『離貪』『虛幻』『欺詐』和『無意義』，但還沒有獲得無生法忍——世尊啊，須菩提，諸佛對他們表達歡喜，以歡喜他們的方式為他們說法。須菩提，那些菩薩摩訶薩，諸佛對他們表達歡喜，並以宣說他們的名號的方式為他們說法，以歡喜他們的方式說法，這些菩薩摩訶薩將遠離聲聞地和辟支佛地，他們的無上正等菩提將被授記。須菩提，那些修持般若波羅蜜多的菩薩摩訶薩，諸佛對他們表達歡喜，並以宣說他們的名號的方式為他們說法，這些菩薩摩訶薩將住於不退轉的狀態，住於其中之後將達到一切相智。」
59.18“Furthermore, Subhūti, bodhisattva great beings who, having listened to the deep perfection of wisdom, are not unsure, not open to doubt, and not perplexed about whether it is exactly what the unsurpassed, perfectly complete buddha has said will again hear in detail about it later on from the tathāgata, worthy one, perfectly complete buddha Akṣobhya and from those sons of a good family in the Bodhisattva Vehicle. Those sons of a good family in the Bodhisattva Vehicle will also have a belief in this perfection of wisdom, and with a belief in this deep perfection of wisdom will believe it is exactly what the Tathāgata has said and will stand in the irreversible state.
59.18「再者，須菩提，菩薩摩訶薩聽聞深般若波羅蜜多後，對於這是否正是無上正等正覺者所說的法不疑惑、不懷疑、不困惑，他們將來會從如來、阿羅漢、正等正覺者不動佛，以及菩薩乘中的善男子那裡，再次詳細聽聞此法。菩薩乘中的善男子們對此般若波羅蜜多也將生起信心，具有對深般若波羅蜜多的信心，相信這正是如來所說的法，並將證得不退轉的境界。」
59.19“Subhūti, given that there is such a great boon for bodhisattva great beings who even hear the perfection of wisdom, what need is there to mention those who believe in it, and believing it stand in suchness and practice it for suchness, and having stood in suchness and practiced it for suchness will reach the knowledge of all aspects?”
59.19「須菩提，既然菩薩摩訶薩們僅是聽聞般若波羅蜜多就能獲得如此大的利益，那麼何必還要說那些相信般若波羅蜜多、相信後立於如性、為了如性而修習般若波羅蜜多，以及立於如性並為了如性而修習般若波羅蜜多後將證得一切相智的菩薩摩訶薩們呢？」
59.20“Lord,” Subhūti then inquired, “given that no phenomenon is apprehended when they have stood in suchness and practiced for suchness, how will they stand in the knowledge of all aspects? Lord, given that no phenomenon called ‘a tathāgata’s magical creation’ is apprehended at all, who will stand in suchness, and who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening? Who, having stood in suchness, will teach the Dharma? [F.263.a] Given that even suchness is not apprehended, what need is there to say more about someone who will stand in suchness; someone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening; and who, having stood in suchness, will teach the Dharma? It is impossible.”
59.20「世尊，」須菩提隨後詢問道，「鑑於當他們已經安住於如性並為如性而修習時，沒有任何現象被執著，他們將如何安住於一切相智？世尊，鑑於根本沒有任何被稱為『如來幻術』的現象被執著，誰將安住於如性，誰在安住於如性後將圓滿覺悟於無上正等菩提？誰在安住於如性後將演說法？鑑於甚至如性本身也未被執著，何必多說有人將安住於如性；有人在安住於如性後將圓滿覺悟於無上正等菩提；以及有人在安住於如性後將演說法？這是不可能的。」
59.21Venerable Subhūti having thus inquired, the Lord said to him, “Subhūti, you have said, ‘Lord, given that no phenomenon called “a tathāgata’s magical creation” is apprehended at all, who will stand in suchness, and who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening? Who, having stood in suchness, will teach the Dharma? Given that even suchness is not apprehended, what need is there to say more about someone who will stand in suchness; someone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening; and who, having stood in suchness, will teach the Dharma? It is impossible.’ Exactly so, Subhūti, exactly so! It is exactly as you say! Subhūti, given that apart from suchness no other phenomenon is apprehended, who will stand in suchness; who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening; and who, having stood in suchness, will teach the Dharma? Given that even suchness is not apprehended, what need is there to say more about someone who will stand in suchness; connect this in the same way with each, up to who, having stood in suchness, will teach the Dharma? It is impossible.
59.21尊者須菩提如是提問時，世尊對他說：「須菩提，你說『世尊，若不執著任何名為「如來幻術」的現象，誰將安住於如性，誰安住於如性後將證得無上正等正覺？誰安住於如性後將教導法？若連如性都不執著，何須再說安住於如性的人、安住於如性後證得無上正等正覺的人，以及安住於如性後教導法的人？這是不可能的。』正是如此，須菩提，正是如此！完全如你所說！須菩提，若除了如性之外沒有其他現象被執著，誰將安住於如性；誰安住於如性後將證得無上正等正覺；誰安住於如性後將教導法？若連如性都不執著，何須再說安住於如性的人、安住於如性後證得無上正等正覺的人，以及安住於如性後教導法的人？以此方式類推至每一項，直至安住於如性後教導法的人，這是不可能的。
59.22“And why? [F.263.b] Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, and the very limit of reality simply remain. Subhūti, there is nobody who stands in suchness, there is also no full awakening to unsurpassed, perfect, complete awakening having stood in suchness, and there is no teaching of the Dharma having stood in suchness either. And why? Because in suchness you cannot apprehend anyone who will stand in suchness; anyone who, having stood in suchness, will fully awaken to unsurpassed, perfect, complete awakening; or anyone who, having stood in suchness, will teach the Dharma. Thus, because even suchness cannot be apprehended, therefore production cannot be apprehended there, and there is no stopping, no remaining, and no changing into something else. Therefore, because production cannot be apprehended in that dharma, and there is no stopping, no lasting, and no changing into something else, who will stand there; who, having stood there, will fully awaken to unsurpassed, perfect, complete awakening; and who, having stood there, will teach the Dharma?”
59.22「為什麼呢？須菩提，這是因為無論如來出現還是如來不出現，如性、不誑如性、不變如性、法性、法界、法住、法決定和實際，都是恆常存在的。須菩提，沒有人會安住於如性中，也沒有人安住於如性後達成無上正等正覺，也沒有人安住於如性後宣說正法。為什麼呢？因為在如性中，你無法執取任何會安住於如性的人、任何安住於如性後會成就無上正等正覺的人，或任何安住於如性後會宣說正法的人。因此，既然連如性本身都無法執取，那麼在其中就無法執取生，也沒有滅、沒有住、沒有變異。因此，既然在那個法中無法執取生，也沒有滅、沒有續存、沒有變異，那麼誰會安住在那裡呢？誰安住在那裡之後會成就無上正等正覺呢？誰安住在那裡之後會宣說正法呢？」
59.23Then Śatakratu, head of the gods, said to the Lord, “Lord, this perfection of wisdom is deep. Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete awakening are those who do what is difficult. And why? Because there is nobody [F.264.a] who will stand in suchness, there is nothing that is full awakening to unsurpassed, perfect, complete awakening, and there is nothing that is the teaching of the Dharma, but still they do not become unsure, do not become open to doubt, and do not become perplexed by that.”
59.23那時，天主帝釋向世尊說道：「世尊，這般若波羅蜜多是深法。世尊，想要成就無上正等正覺的菩薩摩訶薩，他們是在做難行的事。為什麼呢？因為沒有人會住於如性，沒有無上正等正覺的成就，也沒有法的教化，但他們對此仍然不疑惑、不懷疑、不困惑。」
59.24Then venerable Subhūti said to Śatakratu, head of the gods, “Kauśika, you have said that bodhisattva great beings who do not become open to doubt, and do not become perplexed by the deep dharmas, are those who do what is difficult. Kauśika, all phenomena are emptiness, so who would doubt or become perplexed by that?”
59.24爾時尊者須菩提告帝釋憍尸迦言：「憍尸迦，汝言菩薩摩訶薩於深法中不開疑惑、不生迷悶者，是為難行。憍尸迦，一切法皆是空，誰當於彼而生疑惑及迷悶耶？」
59.25The elder Subhūti having said this, Śatakratu, head of the gods, replied to him, “Whatever the elder Subhūti teaches, all of it is a teaching that takes emptiness as its point of departure and does not get attached to anything. Just as when an arrow is shot into the sky, it does not get attached to anything, similarly, even though the elder Subhūti teaches the Dharma, it does not get attached to anything.”
59.25尊者須菩提說完這些話後，天主帝釋回答他說：「尊者須菩提所說的一切教法，都是以空為出發點的教法，不執著於任何事物。就像箭射向天空時不附著於任何東西一樣，同樣地，尊者須菩提雖然教授正法，但也不執著於任何事物。」
59.26This was the fifty-ninth chapter, “Nonattachment,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
59.26（結尾）