Chapter 6: Subhūti
第六品：須菩提
6.1The Lord then said to venerable Subhūti, “Subhūti, starting with the perfection of wisdom, be confident in your readiness to give a Dharma discourse to the bodhisattva great beings about how bodhisattva great beings go forth in the perfection of wisdom.”
6.1世尊於是對尊者須菩提說："須菩提，從般若波羅蜜多開始，你要有充分的準備和信心，為菩薩摩訶薩們宣說法語，講述菩薩摩訶薩們如何在般若波羅蜜多中前進。"
6.2Then it occurred to those bodhisattva great beings, those great śrāvakas, and those gods to think, “Will venerable Subhūti instruct the bodhisattva great beings in the perfection of wisdom on account of armor in which reposes the power of his own intellect and confident readiness, or will he instruct them through the power of the Buddha?”
6.2於是那些菩薩摩訶薩、那些大聲聞眾和那些天人心中生起了這樣的念頭：「尊者須菩提是以自己智慧力量和確信所具備的甲冑來教導菩薩摩訶薩般若波羅蜜多呢，還是通過佛的力量來教導他們呢？」
6.3Then through the power of the Buddha venerable Subhūti, understanding in his mind the thought processes occurring to those bodhisattva great beings, those great śrāvakas, and those gods, said to venerable Śāriputra, “Venerable Śāriputra, whatever the Lord’s śrāvakas say, teach, and expound, it is all through the Tathāgata’s power. [F.58.a] And whatever the Tathāgata teaches, none of it contradicts the true nature of dharmas. When those children of a good family are training in that Dharma teaching they are also directly confronting the true nature of dharmas. Śāriputra, it is just the Tathāgata who, by skillful means, will expound the perfection of wisdom to the bodhisattva great beings. Śāriputra, teaching the perfection of wisdom here is not within the scope of any of the śrāvakas or pratyekabuddhas or bodhisattva great beings.”
6.3尊者須菩提便藉由佛的力量，在心中領悟那些菩薩摩訶薩、那些大聲聞和那些天眾所生起的思想活動，對尊者舍利弗說："舍利弗，無論世尊的聲聞眾怎樣說、教導和宣說，這一切都是藉由如來的力量而成。世尊所教導的任何法都不違背法性。當那些善根家族的孩子們在修習那個法教時，他們也直接面對了法性。舍利弗，正是如來以方便善巧為菩薩摩訶薩宣說般若波羅蜜多。舍利弗，在此宣說般若波羅蜜多不在任何聲聞、辟支佛或菩薩摩訶薩的範圍內。"
6.4Venerable Subhūti then said to the Lord, “Lord, you say this—namely, ‘bodhisattva great being.’ What phenomenon is this, the word bodhisattva great being , for? Lord, I do not see that—namely, the phenomenon with the name bodhisattva . Lord, I do not see those bodhisattva great beings, that perfection of wisdom, nor that word bodhisattva , so which bodhisattva great beings will I advise and instruct in what perfection of wisdom?”
6.4尊者須菩提對世尊說：「世尊，您說『菩薩摩訶薩』。世尊，這是什麼現象呢？『菩薩摩訶薩』這個詞是為了什麼而說的呢？世尊，我見不到——即那個名叫『菩薩』的現象。世尊，我見不到那些菩薩摩訶薩，也見不到般若波羅蜜多，也見不到『菩薩』這個詞，那麼我將以什麼般若波羅蜜多去勸告和教導哪些菩薩摩訶薩呢？」
6.5“Subhūti,” the Lord replied, “those—namely, perfection of wisdom , bodhisattva , and the word bodhisattva —are just words. They do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist. Subhūti, it is like this: the word being is uttered again and again, but you cannot apprehend any being. It is a mere name designation, and except for being used conventionally as a mere word and conventional term, any phenomenon that is a designation is not produced and does not stop. Similarly with self, [F.58.b] living being , creature, one who lives , individual, person, one born of Manu , a child of Manu , one who does , one who makes someone else do , motivator , one who motivates , one who feels , one who makes someone else feel , one who knows , and one who sees —they are all phenomena that are designations, and thus, being used conventionally as just names and conventional terms, phenomena that are designations are not produced and do not stop. Those names do not exist inside, they do not exist outside, and they cannot be apprehended where both do not exist.
6.5「須菩提，般若波羅蜜多、菩薩、菩薩這個名稱，它們只是言語。它們不存在於內，不存在於外，在兩者都不存在的地方也無法執著。須菩提，就像這樣：『眾生』這個名稱被一次次地說出，但你無法執著任何眾生。它只是一個假名稱號，除了作為世俗習慣法而被使用為單純的言語和世俗諦名稱之外，任何作為假名的法都是不生起、不止滅的。同樣地，我、命者、眾生、士夫、人者、人、摩奴者、摩奴生者、作者、使作者、起者、使起者、受者、使受者、知者、見者──它們都是作為假名的法，像這樣，作為世俗習慣法被使用為單純的名稱和世俗諦名稱，這些作為假名的法都是不生起、不止滅的。這些名稱不存在於內，不存在於外，在兩者都不存在的地方也無法執著。」
6.6“Similarly, Subhūti, perfection of wisdom , bodhisattva , and the word bodhisattva are all phenomena that are designations, and that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.
6.6「同樣地，須菩提，般若波羅蜜多、菩薩和菩薩這個詞都是名稱的現象，那個名稱的現象，除了按照世俗習慣作為單純的名稱和世俗諦來使用外，是不生起也不停止的。」
6.7“Subhūti it is like this: the form this inner body has is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.7「須菩提，就像這樣：這個內身具有的色，只是一個法的名稱，這個法的名稱，除了被世俗地當作只是一個名稱和世俗諦來使用之外，是不生起、也不止滅的。那個名稱不存在於內部，也不存在於外部，在兩者都不存在的地方也無法執取。
6.8“Similarly, feeling … perception … volitional factors … and consciousness is just a dharma designation, and except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, perfection of wisdom , bodhisattva , and the word bodhisattva are all phenomena that are designations; that phenomenon that is a designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop.
6.8「須菩提，受同樣是法的假名稱，除了世俗地使用為純粹的名稱和世俗諦之外，不生起也不止滅。那個名稱不在內部存在，不在外部存在，也不能在兩者都不存在的地方執取。同樣，想、行、識同樣是法的假名稱，除了世俗地使用為純粹的名稱和世俗諦之外，不生起也不止滅。那個名稱不在內部存在，不在外部存在，也不能在兩者都不存在的地方執取。同樣，須菩提，般若波羅蜜多、菩薩和菩薩這個詞都是假名稱的現象；那個假名稱的現象，除了世俗地使用為純粹的名稱和世俗諦之外，不生起也不止滅。」
6.9“Subhūti, this—namely, [F.59.a] eyes—is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name—eyes—does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, ears … nose … tongue … body … and thinking mind is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name— thinking mind —does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.9「須菩提，這個眼，只是法的名稱，除了世俗上作為單純的名稱和世俗諦而被使用之外，法的名稱既不生起也不止滅。那個名稱──眼──不在內部存在，不在外部存在，在兩者都不存在的地方也無法執取。同樣地，須菩提，耳、鼻、舌、身，以及意，只是法的名稱，除了世俗上作為單純的名稱和世俗諦而被使用之外，法的名稱既不生起也不止滅。那個名稱──意──不在內部存在，不在外部存在，在兩者都不存在的地方也無法執取。」
6.10“Subhūti, a form is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name also does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist. Similarly, Subhūti, a sound … a smell … a taste … a feeling … and a dharma is just a dharma designation, and that dharma designation, except for being used conventionally as just a name and a conventional term, is not produced and does not stop. That name dharma does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.10「須菩提，色就是法的名稱，除了世俗中作為名稱和習慣法而被使用外，這個法的名稱既不生起，也不止滅。那個名稱在內部不存在，在外部也不存在，在兩者都不存在的地方也無法執取。
6.11“Subhūti, eye constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.11「須菩提，眼界只是一個法的名稱，除了按照世俗習慣就當作一個名稱和世俗諦來使用以外，這個法的名稱既不生起也不止滅。那個名稱眼界不存在於內部，不存在於外部，在內外都不存在的地方也無法執取。
6.12“Subhūti, form constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name form constituent does not exist inside, does not exist outside, [F.59.b] and it cannot be apprehended where both do not exist.
6.12「須菩提，色界只是一個法的名稱，除了按照世俗習慣用法作為名稱和世俗諦之外，這個法的名稱既不生起也不止滅。那個色界的名稱不存在於內部，不存在於外部，在兩者都不存在的地方也無法執取。」
6.13“Subhūti, eye consciousness constituent is just a dharma designation, and, except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name eye consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.13「須菩提，眼識界只是一個法的名稱，除了在世俗中作為名稱和世俗諦被使用外，這個法的名稱既不生起也不止息。那個名稱眼識界既不存在於內，也不存在於外，在兩者都不存在的地方也無法執取。」
6.14“Similarly, Subhūti, ear constituent … sound constituent … and ear consciousness constituent … ; nose constituent … smell constituent … and nose consciousness constituent … ; tongue constituent … taste constituent … and tongue consciousness constituent …; body constituent … touch constituent … and body consciousness constituent …; and thinking-mind constituent … dharma constituent … and thinking-mind consciousness constituent is just a dharma designation, and except for being used conventionally as just a name and a conventional term, a dharma designation is not produced and does not stop. That name thinking-mind consciousness constituent does not exist inside, it does not exist outside, and it cannot be apprehended where both do not exist.
6.14「須菩提，耳界……聲界……和耳識界……；鼻界……香界……和鼻識界……；舌界……味界……和舌識界……；身界……觸界……和身識界……；以及意界……法界……和意識界只是法的名稱，除了習慣上當作只是名稱和世俗諦來使用之外，法的名稱不生起也不止滅。那個名稱意識界不存在於內，不存在於外，在內外都不存在的地方也無法執取。
6.15“Similarly, Subhūti, perfection of wisdom , bodhisattva , and the word bodhisattva are thus phenomena that are designations; those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms— perfection of wisdom , bodhisattva , and the word bodhisattva —do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.15「同樣地，須菩提，般若波羅蜜多、菩薩、菩薩這個名稱都是假名範疇內的現象。那些假名範疇內的現象，除了只是在世俗習慣法中被用作名稱和世俗諦之外，不生起也不止滅。那些名稱——般若波羅蜜多、菩薩、菩薩這個名稱——不存在於內，不存在於外，也不能在二者都不存在的地方被執著。」
6.16“Subhūti, it is like this: inner body is being used conventionally as a mere term. Skull, neck bone, shoulder blade, arm bone, spine, rib, hip bone, thigh bone, [F.60.a] lower leg bone, and foot bone are conventions designated just by names. They are just dharma designations, and those dharma designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.16「須菩提，如是內身但用世俗諦作為純粹名稱而已。頭骨、頸骨、肩胛骨、臂骨、脊柱、肋骨、髖骨、股骨、脛骨和足骨都是僅以名稱而假立的習慣法。這些都只是法的名稱，那些法的名稱，除了世俗諦地被用作純粹名稱和習慣法之外，不生起也不止息。那些名稱不存在於內部，不存在於外部，也無法在兩者都不存在的地方執著。」
6.17“Similarly, Subhūti, perfection of wisdom , bodhisattva , and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.17「同樣地，須菩提，般若波羅蜜多、菩薩和菩薩這個詞都是假名的現象，那些假名的現象除了在世俗中被用作單純的名稱和世俗諦之外，不生起也不止息。那些名稱不存在於內部，不存在於外部，也無法在兩者都不存在的地方執著。」
6.18“Subhūti, it is like outer grass, wood, branch, leaf, and petal. Those are all are just conventions designated by various words, and those words, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.18「須菩提，猶如外面的草、木、枝、葉、花瓣，這些全都只是用種種名稱假立的習慣法，而那些名稱除了世俗地作為單純的名稱和世俗諦而被使用之外，既不生起也不止滅。那些名稱不存在於內，不存在於外，在內外俱不存在的地方也無法執取。」
6.19“Similarly, Subhūti, perfection of wisdom , bodhisattva , and the word bodhisattva are phenomena that are designations, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.19「同樣地，須菩提，般若波羅蜜多、菩薩以及菩薩這個詞是名稱的現象，那些作為名稱的現象，除了世俗上被用作單純的名稱和世俗諦之外，不生起也不止息。這些名稱在內部不存在，在外部不存在，在兩者都不存在的地方無法被執著。」
6.20“Subhūti, it is like the names of past lord buddhas—except for being used conventionally as just names and conventional terms, they are not produced and do not stop. Those names do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.20「須菩提，就像過去諸佛的名稱一樣——除了世俗地作為單純的名稱和世俗諦使用之外，它們不生起，也不止息。那些名稱不存在於內，不存在於外，也不能在兩者都不存在的地方執著。
6.21“Subhūti, it is like [F.60.b] a dream , an echo, an apparition , an illusion, a mirage , a reflection of the moon in water, and a tathāgata’s magical creation. All those phenomena are just merely designated and, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.21「須菩提，譬如夢、回聲、光影、幻、陽焰、水中月，以及如來的幻術。這些現象都只是單純的假名安立，除了作為習慣法而使用的世俗假名和世俗諦之外，不生起也不止滅。這些名稱不存在於內，不存在於外，也無法在內外俱不存在的地方被執取。」
6.22“Similarly, Subhūti, all those phenomena—namely, perfection of wisdom , bodhisattva , and the word bodhisattva —are just merely designated, and those phenomena that are designations, except for being used conventionally as just names and conventional terms, are not produced and do not stop. Those terms do not exist inside, do not exist outside, and cannot be apprehended where both do not exist.
6.22「同樣地，須菩提，一切那些法——即般若波羅蜜多、菩薩和菩薩這個字——只是被假名安立的，那些被假名安立的法，除了作為世俗習慣法而以名稱和世俗諦來使用之外，都未曾生起，也不會停止。那些名稱在內不存在，在外不存在，也不能在內外俱不存在之處被執著。」
6.23“Therefore, Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should train in names that are conventional terms making things known, in advice that makes things known, and in dharmas that make things known.
6.23"因此，須菩提，菩薩摩訶薩如是修習般若波羅蜜多，應當學習用世俗諦的名稱來認識事物，用勸告來認識事物，以及用法來認識事物。"
6.24“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom do not view ‘ form is permanent.’ They do not view ‘ form is impermanent.’ They do not view ‘ form is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is wished for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ [F.61.a] ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘ form is saṃsāra.’ Neither do they view ‘ form is nirvāṇa.’
6.24「須菩提，菩薩摩訶薩如是修行般若波羅蜜多，不見『色是常』，不見『色是無常』。不見『色是樂』或『是苦』，『有我』或『無我』，『是寂靜』或『不寂靜』，『是空』或『非空』，『有相』或『無相』，『是願』或『無願』，『是有為』或『無為』，『是生』或『是滅』，『是寂滅』或『不離』，『是善』或『不善』，『是根本罪』或『無根本罪』，『有漏』或『無漏』，『是有漏』或『無漏』，『是世間』或『出世』，『是染污』或『清淨』，或『色是輪迴』。他們也不見『色是涅槃』。」
6.25“Similarly, they do not view ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’or ‘consciousness is permanent.’ They do not view ‘it is impermanent.’ Similarly they do not view it ‘is happiness’ or ‘is suffering,’ ‘has a self’ or ‘is selfless,’ ‘is calm’ or ‘is not calm,’ ‘is empty’ or ‘is not empty,’ ‘has a sign,’ or ‘is signless,’ ‘is a wish for’ or ‘is wishless,’ ‘is compounded’ or ‘is uncompounded,’ ‘is arising’ or ‘is stopping,’ ‘is isolated’ or ‘is not isolated,’ ‘is wholesome’ or ‘is unwholesome,’ ‘is with basic immorality’ or ‘is without basic immorality,’ ‘is with outflows’ or ‘is without outflows,’ ‘is afflicted’ or ‘is unafflicted,’ ‘is ordinary’ or ‘is extraordinary,’ ‘is defilement’ or ‘is purification,’ or ‘is saṃsāra’ or ‘is nirvāṇa.’
6.25「同樣地，他們不執著『受是常』。他們不執著『受是無常』。同樣地，他們不執著『受是樂』或『受是苦』，『受有我』或『受無我』，『受是寂靜』或『受不是寂靜』，『受是空』或『受非空』，『受有相』或『受無相』，『受是願』或『受無願』，『受是有為』或『受是無為』，『受是生』或『受是滅』，『受是寂滅』或『受不離寂滅』，『受是善』或『受不善』，『受有根本罪』或『受無根本罪』，『受有漏』或『受無漏』，『受有漏』或『受無漏』，『受是世間』或『受是出世』，『受是染污』或『受是清淨』，或『受是輪迴』或『受是涅槃』。
6.26“Similarly, they do not view ‘the eye constituent is permanent’ or ‘is impermanent,’ ‘the form constituent is permanent’ or ‘is impermanent,’ or ‘the eye consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’
6.26"同樣地，他們不執著『眼界是常』或『是無常』，『色界是常』或『是無常』，或『眼識界是常』或『是無常』，乃至他們不執著『是輪迴』或『是涅槃』。"
6.27“Similarly, they do not view ‘the ear constituent…,’ the sound constituent…,’ or ‘the ear consciousness constituent…’; ‘the nose constituent…,’ ‘the smell constituent…,’ or ‘the nose consciousness constituent…’; ‘the tongue constituent…,’ ‘the taste constituent…,’ or ‘the tongue consciousness constituent…’; ‘the body constituent…,’ [F.61.b] ‘the touch constituent…,’ or ‘the body consciousness constituent…’; or the thinking-mind constituent…,’ ‘the dharma constituent…,’ or ‘the thinking-mind consciousness constituent is permanent’ or ‘is impermanent,’ up to they do not view it ‘is saṃsāra’ or ‘is nirvāṇa.’
6.27「同樣地，他們不認為『耳界……』、『聲界……』或『耳識界……』；『鼻界……』、『香界……』或『鼻識界……』；『舌界……』、『味界……』或『舌識界……』；『身界……』、『觸界……』或『身識界……』；或『意界……』、『法界……』或『意識界是常』或『是無常』，直到他們不認為它『是輪迴』或『是涅槃』。」
6.28“They do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the eyes, form , and eye consciousness ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’ Similarly, they do not view that any ‘pleasurable feeling’ or ‘suffering feeling’ or ‘neither pleasurable nor suffering feeling’ that arises from the condition of contact between the ear constituent, sound constituent, and ear consciousness constituent; the nose constituent, smell constituent, and nose consciousness constituent; the tongue constituent, taste constituent, and tongue consciousness constituent; the body constituent, touch constituent, and body consciousness constituent; or the thinking-mind constituent, dharma-constituent, and thinking-mind consciousness constituent ‘is permanent’ or ‘is impermanent,’ up to they do not view that it ‘is saṃsāra’ or ‘is nirvāṇa.’
6.28「他們不執著任何『由眼、色、眼識三者接觸所生的樂受、苦受或中受是常』或『是無常』，乃至不執著『是輪迴』或『是涅槃』。同樣地，他們不執著任何『由耳界、聲界、耳識界三者接觸所生的樂受、苦受或中受是常』或『是無常』；『由鼻界、香界、鼻識界三者接觸所生的樂受、苦受或中受是常』或『是無常』；『由舌界、味界、舌識界三者接觸所生的樂受、苦受或中受是常』或『是無常』；『由身界、觸界、身識界三者接觸所生的樂受、苦受或中受是常』或『是無常』；或『由意界、法界、意識界三者接觸所生的樂受、苦受或中受是常』或『是無常』，乃至不執著『是輪迴』或『是涅槃』。」
6.29“And why? Because bodhisattva great beings practicing the perfection of wisdom do not view the perfection of wisdom, a bodhisattva, or the word bodhisattva in the compounded element or uncompounded element. And why? Because, Subhūti, bodhisattva great beings practicing the perfection of wisdom do not mentally construct and do not conceptualize any of those dharmas. Standing without mentally constructing any dharma, they cultivate the applications of mindfulness. Practicing the perfection of wisdom, they do not view [F.62.a] the perfection of wisdom or even the name perfection of wisdom ; they do not view a bodhisattva or even the name bodhisattva . Similarly, when they cultivate the right efforts, legs of miraculous power, faculties, powers, limbs of awakening, and path; the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; the powers and fearlessnesses, up to the distinct attributes of a buddha, and are practicing the perfection of wisdom, they do not, except for paying attention to the knowledge of all aspects, view the perfection of wisdom, the name perfection of wisdom , a bodhisattva, or the name bodhisattva . Those bodhisattva great beings practicing the perfection of wisdom excellently realize the defining marks of the dharmas. And that defining mark of a dharma, of the dharmas, is not defiled and is not purified.
6.29「而且為什麼呢？因為菩薩摩訶薩修習般若波羅蜜多，於有為法、無為法中，不見般若波羅蜜多、不見菩薩、不見菩薩之名。而且為什麼呢？須菩提，菩薩摩訶薩修習般若波羅蜜多，不作意、不分別一切諸法。不作意任何諸法，而修習念處。修習般若波羅蜜多時，不見般若波羅蜜多，亦不見般若波羅蜜多之名；不見菩薩，亦不見菩薩之名。同樣地，當他們修習正勤、神足、根、力、覺支、道；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、般若波羅蜜多；力、無畏，乃至佛的十八不共法，而修習般若波羅蜜多時，除了留心於一切相智外，不見般若波羅蜜多、不見般若波羅蜜多之名、不見菩薩、亦不見菩薩之名。那些菩薩摩訶薩修習般若波羅蜜多，善巧地實現諸法的定義特徵。而那諸法的定義特徵，諸法之相，既不是雜染，亦不是清淨。」
6.30“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that they are just names and conventional terms that are dharma designations. Having understood that they are just names and conventional terms that are dharma designations, they do not settle down on form . They do not settle down on feeling, perception, volitional factors, or consciousness. They do not settle down on the eyes. They do not settle down on a form , eye consciousness, and eye contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of eye contact. [F.62.b]
6.30「須菩提，菩薩摩訶薩如此修習般若波羅蜜多，應當了解它們只是名稱和世俗諦，是法的假名。了解它們只是名稱和世俗諦，是法的假名後，他們就不執著於色。他們不執著於受、想、行或識。他們不執著於眼。他們不執著於色、眼識和眼觸。他們不執著於任何由眼觸的條件而生起的樂受、苦受或中受。
6.31“Similarly, they do not settle down on the ears…, the nose…, the tongue…, or the body…, or on the thinking-mind, dharma, thinking-mind consciousness, and thinking-mind contact. They do not settle down on any pleasurable feeling or suffering feeling or neither pleasurable nor suffering feeling that arises from the condition of thinking-mind contact. They do not settle down on the compounded element or the uncompounded element. They do not settle down on the perfection of giving. They do not settle down on the perfection of morality, patience, perseverance, concentration, or wisdom. They do not settle down on any of their names or marks.
6.31「同樣地，他們不執著於耳……、鼻……、舌……或身……，也不執著於意界、法界、意識界和意觸。他們不執著於由意觸所生的樂受、苦受或中受。他們不執著於有為法或無為法。他們不執著於檀那波羅蜜多。他們不執著於尸羅波羅蜜多、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。他們不執著於這些法的任何名稱或相。」
6.32“They do not settle down on a bodhisattva’s body. They do not settle down on the flesh eye, divine eye, wisdom eye, dharma eye, or buddha eye. Similarly, they do not settle down on the perfection of clairvoyance, inner emptiness, outer emptiness, or inner and outer emptiness, up to they do not settle down on emptiness that is the nonexistence of an intrinsic nature. They do not settle down on suchness. They do not settle down on the very limit of reality. They do not settle down on the dharma-constituent. They do not settle down on bringing beings to maturity, purifying a buddhafield, or skillful means. And why? Because something that might settle down, something on account of which it might settle down, and something on which it might settle down—none of those dharmas exist.
6.32「他們不執著於菩薩的身體。他們不執著於肉眼、天眼、慧眼、法眼或佛眼。同樣地，他們不執著於神通波羅蜜多、內空、外空或內外空，乃至他們不執著於無自性空。他們不執著於如性。他們不執著於實際。他們不執著於法界。他們不執著於成熟有情、清淨佛土或方便善巧。為什麼呢？因為能夠執著的東西、因為什麼而執著的東西，以及執著的對象——這些法都不存在。」
6.33“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom who do not settle down on [F.63.a] all dharmas grow in the perfection of giving. They grow in the perfection of morality, patience, perseverance, concentration, and wisdom. They enter into the secure state of a bodhisattva, step onto the irreversible level, complete the clairvoyances, and, having completed the clairvoyances, bring beings to maturity, and they respect, revere, honor, and worship the lord buddhas. They roam from buddhafield to buddhafield in order to purify a buddhafield and behold the lord buddhas. Having beheld those lord buddhas, the wholesome roots on account of which they would respect, revere, honor, and worship those lord buddhas will come about in them. And because of those wholesome roots they will come to be right in the presence of the lord buddhas. They will hear the Dharma from those lord buddhas, and the continuum of the Dharma they have heard will not be cut until reaching the site of awakening. They will obtain the dhāraṇī gateways. They will obtain the meditative stabilization gateways.
6.33「須菩提，菩薩摩訶薩如是修般若波羅蜜多，不住一切法，則增長檀那波羅蜜多。增長尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、慧波羅蜜多。入菩薩不退位，登上不退轉地，圓滿神通，圓滿神通已，成熟有情，恭敬、尊重、尊敬、供養諸佛。往來於佛土之間，為了淨化佛土而瞻仰諸佛。見到那些佛陀之後，他們因為尊重、尊敬、供養那些佛陀的善根會在他們身上生起。因為那些善根，他們將來到諸佛的面前。他們將從那些佛陀聽受法，他們所聽聞的法的相續不會中斷，直到到達菩提座。他們將獲得陀羅尼門。他們將獲得三昧門。
6.34“Subhūti, bodhisattva great beings thus practicing the perfection of wisdom should understand that it is a designation that is a name and conventional term for something.
6.34「須菩提，菩薩摩訶薩這樣修行般若波羅蜜多，應當了解『菩薩』只是一個名稱、習慣法上的稱呼而已。」
6.35“This ‘bodhisattva’—what do you think, Subhūti, is the bodhisattva form , or is the bodhisattva other than form , or is the bodhisattva in form , or is form in the bodhisattva, or is the bodhisattva without form ?”
6.35「這個『菩薩』——你的看法如何，須菩提？菩薩是色嗎？或者菩薩異於色嗎？或者菩薩在色中嗎？或者色在菩薩中嗎？或者菩薩無色嗎？」
“None of those, Lord,” he replied. [F.63.b]
「世尊，都不是。」須菩提回答。
6.36The Lord then asked, “What do you think, Subhūti, is the bodhisattva feeling … perception … volitional factors … or consciousness, or is the bodhisattva other than consciousness, or is the bodhisattva in consciousness, or is consciousness in the bodhisattva, or is the bodhisattva without consciousness?”
6.36世尊問道：「須菩提，你認為菩薩是受，或者菩薩非受，或者菩薩在受中，或者受在菩薩中，或者菩薩無受？……菩薩是想，或者菩薩非想，或者菩薩在想中，或者想在菩薩中，或者菩薩無想？……菩薩是行，或者菩薩非行，或者菩薩在行中，或者行在菩薩中，或者菩薩無行？……菩薩是識，或者菩薩非識，或者菩薩在識中，或者識在菩薩中，或者菩薩無識？」
“None of those, Lord,” he replied.
「都不是，世尊。」他回答說。
6.37The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, or is the bodhisattva other than eyes, or is the bodhisattva in eyes, or are eyes in the bodhisattva, or is the bodhisattva without eyes?”
6.37世尊問道：「須菩提，你認為怎樣？菩薩是眼，或者菩薩不同於眼，或者菩薩在眼中，或者眼在菩薩中，或者菩薩沒有眼？」
“None of those, Lord,” he replied.
「都不是，世尊，」他回答。
6.38The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears … a nose … a tongue … a body … or a thinking mind, or is the bodhisattva other than a thinking mind, or is the bodhisattva in a thinking mind, or is a thinking mind in the bodhisattva, or is the bodhisattva without a thinking mind?”
6.38世尊又問須菩提：「你認為怎樣，須菩提，菩薩是耳，或者菩薩異於耳，或者菩薩在耳中，或者耳在菩薩中，或者菩薩無耳？或者菩薩是鼻……是舌……是身……是意，或者菩薩異於意，或者菩薩在意中，或者意在菩薩中，或者菩薩無意？」
“None of those, Lord,” he replied.
「世尊，都不是，」須菩提回答說。
6.39The Lord then asked, “What do you think, Subhūti, is the bodhisattva a form , or is the bodhisattva other than a form , or is the bodhisattva in a form , or is a form in the bodhisattva, or is the bodhisattva without a form ?”
6.39世尊又問：「須菩提，你認為菩薩就是色嗎？或者菩薩不同於色？或者菩薩在色裡面？或者色在菩薩裡面？或者菩薩沒有色？」
“None of those, Lord,” he replied.
「都不是，世尊，」他回答說。
6.40The Lord then asked, “What do you think, Subhūti, is the bodhisattva a sound … a smell … a taste … [F.64.a] a feeling … or dharmas, or is the bodhisattva other than dharmas, or is the bodhisattva in dharmas, or are dharmas in the bodhisattva, or is the bodhisattva without dharmas?”
6.40世尊問道：「須菩提，你認為如何？菩薩是聲，或菩薩不同於聲，或菩薩在聲中，或聲在菩薩中，或菩薩沒有聲……菩薩是香……菩薩是味……菩薩是受……菩薩是法，或菩薩不同於法，或菩薩在法中，或法在菩薩中，或菩薩沒有法？」
“None of those, Lord,” he replied.
「都不是，世尊，」他回答說。
6.41The Lord then asked, “What do you think, Subhūti, is the bodhisattva eyes, form , and eye consciousness; or is the bodhisattva other than eyes, form , and eye consciousness; or is the bodhisattva in eyes, form , and eye consciousness; or are eyes, form , and eye consciousness in the bodhisattva; or is the bodhisattva without eyes, form , and eye consciousness?”
6.41世尊問道：「須菩提，你認為怎樣？菩薩是眼、色和眼識，或者菩薩不同於眼、色和眼識，或者菩薩在眼、色和眼識中，或者眼、色和眼識在菩薩中，或者菩薩沒有眼、色和眼識呢？」
“None of those, Lord,” he replied.
「都不是，世尊，」他回答。
6.42The Lord then asked, “What do you think, Subhūti, is the bodhisattva ears, sound, and ear consciousness … nose, smell, and nose consciousness … tongue, taste, and tongue consciousness … body, touch, and body consciousness … or thinking mind, dharma, and thinking-mind consciousness? Or is the bodhisattva other than them, or is the bodhisattva in them, or are they in the bodhisattva, or is the bodhisattva without thinking mind, dharma, and thinking-mind consciousness?”
6.42世尊又問道：「須菩提，你認為菩薩是耳、聲和耳識呢？還是菩薩異於耳、聲和耳識呢？還是菩薩在耳、聲和耳識中呢？還是耳、聲和耳識在菩薩中呢？還是菩薩沒有耳、聲和耳識呢？……鼻、香和鼻識呢？……舌、味和舌識呢？……身、觸和身識呢？……或是意、法和意識呢？菩薩是意、法和意識呢？還是菩薩異於意、法和意識呢？還是菩薩在意、法和意識中呢？還是意、法和意識在菩薩中呢？還是菩薩沒有意、法和意識呢？」
“None of those, Lord,” he replied.
「都不是，世尊，」他回答。
6.43The Lord then asked, “What do you think, Subhūti, is the bodhisattva the earth element, or is the bodhisattva other than the earth element, or is the bodhisattva in the earth element, or is the earth element in the bodhisattva, or is the bodhisattva without the earth element?”
6.43世尊問須菩提：「你認為怎樣，菩薩是地界嗎？或者菩薩不同於地界？或者菩薩在地界中？或者地界在菩薩中？或者菩薩沒有地界？」
“None of those, Lord,” he replied. [F.64.b]
「都不是，世尊。」他回答說。
6.44The Lord then asked, “What do you think, Subhūti, is the bodhisattva the water element … the fire element … the wind element … the space element … or the consciousness element, or is the bodhisattva other than the consciousness element, or is the bodhisattva in the consciousness element, or is the consciousness element in the bodhisattva, or is the bodhisattva without the consciousness element?”
6.44世尊再問：「須菩提，你認為菩薩是水界呢，還是菩薩不同於水界呢，還是菩薩在水界中呢，還是水界在菩薩中呢，還是菩薩沒有水界呢？……火界……風界……虛空界……或者菩薩是識界呢，還是菩薩不同於識界呢，還是菩薩在識界中呢，還是識界在菩薩中呢，還是菩薩沒有識界呢？」
“None of those, Lord,” he replied.
「世尊，都不是，」須菩提回答。
6.45The Lord then asked, “What do you think, Subhūti, is the bodhisattva ignorance, or is the bodhisattva other than ignorance, or is the bodhisattva in ignorance, or is ignorance in the bodhisattva, or is the bodhisattva without ignorance?”
6.45世尊問道：「須菩提，你認為菩薩是無明，或者菩薩異於無明，或者菩薩在無明中，或者無明在菩薩中，或者菩薩沒有無明？」
“None of those, Lord,” he replied.
「世尊，都不是，」他回答。
6.46The Lord then asked, “What do you think, Subhūti, is the bodhisattva volitional factors … consciousness … name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … or old age and death, or is the bodhisattva other than old age and death, or is the bodhisattva in old age and death, or is old age and death in the bodhisattva, or is the bodhisattva without old age and death?”
6.46世尊接著問："須菩提，你認為菩薩是行，還是菩薩不同於行，還是菩薩在行中，還是行在菩薩中，還是菩薩沒有行？……識……名色……六處……觸……受……愛……取……有……生……或者菩薩是老死，還是菩薩不同於老死，還是菩薩在老死中，還是老死在菩薩中，還是菩薩沒有老死？"
“None of those, Lord,” he replied.
「都不是，世尊。」他回答道。
6.47The Lord then asked, “What do you think, Subhūti, is the bodhisattva the suchness of form , or is the bodhisattva other than the suchness of form , or is the bodhisattva in the suchness [F.65.a] of form , or is the suchness of form in the bodhisattva, or is the bodhisattva without the suchness of form ?”
6.47世尊問：「須菩提，你認為菩薩是色真如呢，還是菩薩異於色真如呢，還是菩薩在色真如中呢，還是色真如在菩薩中呢，還是菩薩無色真如呢？」
“None of those, Lord,” Subhūti replied.
「都不是，世尊，」須菩提回答說。
6.48The Lord then asked, “Similarly, is the bodhisattva the suchness of feeling … the suchness of perception … the suchness of volitional factors … or the suchness of consciousness, or is the bodhisattva other than the suchness of consciousness, or is the bodhisattva in the suchness of consciousness, or is the suchness of consciousness in the bodhisattva, or is the bodhisattva without the suchness of consciousness?”
6.48世尊又問：「同樣地，菩薩是受的真如呢？還是菩薩是想的真如呢？還是菩薩是行的真如呢？還是菩薩是識的真如，或者菩薩異於識的真如，或者菩薩在識的真如中，或者識的真如在菩薩中，或者菩薩沒有識的真如呢？」
“None of those, Lord,” Subhūti replied.
「都不是，世尊。」須菩提回答。
6.49The Lord then asked, “Similarly, is the bodhisattva the suchness of the constituents, sense fields, or dependent origination, up to old age and death? Or is the bodhisattva other than the suchness of old age and death, or is the bodhisattva in the suchness of old age and death, or is the suchness of old age and death in the bodhisattva, or is the bodhisattva without the suchness of old age and death?”
6.49世尊接著問：「同樣地，菩薩是界的如性、處的如性或緣起的如性嗎，直到老死的如性？或者菩薩不同於老死的如性，或者菩薩在老死的如性中，或者老死的如性在菩薩中，或者菩薩沒有老死的如性？」
“None of those, Lord,” Subhūti replied.
「都不是，世尊。」須菩提答道。
6.50The Lord then asked, “Subhūti, for what reason do you say, ‘The bodhisattva is not form , and the bodhisattva is not the aggregates, constituents, sense fields, or dependent origination, up to the suchness of old age and death?’ ”
6.50世尊問道："須菩提，你為什麼說菩薩不是色，菩薩不是蘊、界、處及緣起，乃至老死的如性呢？原因是什麼？"
6.51“Lord,” Subhūti replied, “when a being absolutely does not exist and cannot be apprehended, how could that form be a bodhisattva? How could something other than form be a bodhisattva? How could a bodhisattva [F.65.b] be in form ? How could form be in a bodhisattva? How could something without form be a bodhisattva? How could feeling … perception … volitional factors … or consciousness be a bodhisattva? How could something other than consciousness be a bodhisattva? How could a bodhisattva be in consciousness? How could consciousness be in a bodhisattva? How could something without consciousness be a bodhisattva?”
6.51「世尊，」須菩提回答道，「當眾生絕對不存在且無法被執取時，那麼色怎麼可能是菩薩呢？非色的東西怎麼可能是菩薩呢？菩薩怎麼可能在色中呢？色怎麼可能在菩薩中呢？不具有色的東西怎麼可能是菩薩呢？受……想……行……或識怎麼可能是菩薩呢？非識的東西怎麼可能是菩薩呢？菩薩怎麼可能在識中呢？識怎麼可能在菩薩中呢？不具有識的東西怎麼可能是菩薩呢？」
Connect this in the same way with constituents, sense fields, and dependent origination.
用相同的方式將此與界、處及緣起相連結。
6.52“Lord, when a being absolutely does not exist and cannot be apprehended, how could old age and death be a bodhisattva? How could something other than old age and death be a bodhisattva? How could a bodhisattva be in old age and death? How could old age and death be in a bodhisattva? How could something without old age and death be a bodhisattva?
6.52「世尊，當眾生絕對不存在、無法執取時，老死怎麼可能是菩薩？老死之外的東西怎麼可能是菩薩？菩薩怎麼可能在老死中？老死怎麼可能在菩薩中？沒有老死的東西怎麼可能是菩薩？」
6.53“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of form be apprehended in it?”
6.53「世尊，當眾生絕對不存在且無法執取時，怎樣才能在其中執取色真如呢？」
6.54Connect this in the same way with the aggregates, constituents, sense fields, and dependent origination.
6.54以同樣的方式，將這一點與蘊、界、處及緣起相連接。
6.55“Lord, when a being absolutely does not exist and cannot be apprehended, how could the suchness of old age and death be apprehended in it? It is impossible.”
6.55「世尊，當眾生絕對不存在且無法被執著時，怎麼可能在其中執著老死的如性呢？這是不可能的。」
6.56“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattvas, Subhūti, should train in the perfection of wisdom like that, without apprehending a being.
6.56「善哉，善哉，須菩提！」世尊說道：「須菩提，菩薩應該像這樣訓練般若波羅蜜多，不執著於眾生。
6.57“And again, Subhūti, where you said, ‘Lord, [F.66.a] you say this, that is, “bodhisattva great being.” What phenomenon is this, the word bodhisattva great being , for?’ What do you think? Is bodhisattva the word for form ? Or do you think bodhisattva is the word for feeling, perception, or volitional factors, or consciousness?”
6.57「須菩提，你又說過『世尊，你說這個，就是「菩薩摩訶薩」。這是什麼現象，「菩薩摩訶薩」這個詞呢？』你怎麼看？菩薩是色的詞嗎？或者你認為菩薩是受、想、行或識的詞呢？」
“None of those, Lord,” Subhūti replied.
「世尊，都不是，」須菩提回答說。
6.58The Lord then asked, “What do you think, Subhūti, is bodhisattva the word for the permanence of form , or is bodhisattva the word for the impermanence of form ? Similarly, is bodhisattva the word for the pleasurable state of form , the suffering state of form , the selfness of form , the selflessness of form , the calmness of form , or the noncalmness of form ?
6.58世尊問道：「須菩提，你認為如何？菩薩這個詞是指色的常性呢？還是菩薩這個詞是指色的無常性呢？同樣地，菩薩這個詞是指色的樂受狀態、色的苦受狀態、色的自性、色的無我性、色的寂靜性，還是色的非寂靜性呢？」
6.59“Similarly, is bodhisattva the word for the permanence of feeling … perception … volitional factors … or consciousness? Or for the impermanence of consciousness, the pleasurable state of consciousness, the suffering state of consciousness, the selfness of consciousness, the selflessness of consciousness, the calmness of consciousness, or the noncalmness of consciousness?
6.59「同樣地，須菩提，你認為菩薩是受的常，還是受的無常？乃至是識的常，還是識的無常？是識的樂受，還是識的苦受？是識的我，還是識的無我？是識的寂靜，還是識的非寂靜？」
6.60“What do you think, Subhūti, is bodhisattva the word for the emptiness of form , the nonemptiness of form , the sign of a form , the signlessness of form , the form that is wished for, or the wishlessness of form ? Is bodhisattva the word for the emptiness of feeling … perception … volitional factors … or consciousness, [F.66.b] the nonemptiness of consciousness, the sign of consciousness, the signlessness of consciousness, the consciousness that is wished for, or the wishlessness of consciousness?”
6.60「須菩提，你認為如何？菩薩是色空的名稱嗎？是色非空的名稱嗎？是色有相的名稱嗎？是色無相的名稱嗎？是色有願的名稱嗎？是色無願的名稱嗎？同樣地，菩薩是受空、想空、行空，或識空的名稱嗎？是識非空的名稱嗎？是識有相的名稱嗎？是識無相的名稱嗎？是識有願的名稱嗎？是識無願的名稱嗎？」
“None of those, Lord.” Subhūti replied.
「都不是，世尊。」須菩提回答說。
6.61The Lord said, “Subhūti, for what reason do you say that bodhisattva is not the word for the permanence of form and is not the word for the impermanence of form ? Similarly, that bodhisattva is not the word for the pleasurable state or the suffering state of form , it is not the word for the self, it is not the word for selflessness, it is not the word for calmness, and it is not the word for noncalmness? That it is not the word for emptiness, it is not the word for nonemptiness, it is not the word for the state of having a sign, it is not the word for signlessness, it is not the word for the state of being a wish for, and it is not the word for wishlessness? Similarly, that bodhisattva is not the word for the permanence and is not the word for the impermanence of feeling, perception, volitional factors, or consciousness? And that neither is it the word for the pleasurable state, the suffering state, the self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness?”
6.61世尊說：「須菩提，你為什麼說菩薩不是色的常、不是色的無常呢？同樣地，菩薩不是色的樂受、不是色的苦受、不是色的我、不是色的無我、不是色的寂靜、不是色的非寂靜呢？菩薩不是色空、不是色非空、不是色有相、不是色無相、不是色為願、不是色無願呢？同樣地，菩薩不是受、想、行、識的常、不是受、想、行、識的無常呢？菩薩也不是樂受、苦受、我、無我、寂靜、非寂靜、空、非空、有相、無相、為願、無願呢？」
6.62“Lord,” Subhūti replied, “when a form absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for form ? Lord, when feeling … perception … volitional factors … and consciousness absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for consciousness? [F.67.a]
6.62「世尊，」須菩提回答說，「當色絕對不存在且無法執著時，菩薩怎麼會是色的名稱呢？世尊，當受、想、行及識絕對不存在且無法執著時，菩薩怎麼會是識的名稱呢？」
6.63“Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and the word for the impermanence of form ?
6.63「世尊，當常與無常絕對不存在且無法執著時，菩薩怎麼會是色的常的言詞，以及色的無常的言詞呢？」
6.64“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of form ?
6.64「同樣地，世尊，當樂受…苦受…我…無我…寂靜…非寂靜…空…非空…有相…無相…願…無願絕對不存在且無法執取時，菩薩怎麼會是色的無願之詞呢？」
6.65“Similarly, Lord, when permanence and impermanence absolutely do not exist and cannot be apprehended, how could bodhisattva be the word for the permanence and for the impermanence of consciousness?
6.65「同樣地，世尊，當常與無常絕對不存在且無法執著時，菩薩怎麼會是識的常與無常的名詞呢？」
6.66“Similarly, when the pleasurable state … the suffering state … self … selflessness … calmness … noncalmness … emptiness … nonemptiness … the state of having a sign … signlessness … the state of being a wish for … and wishlessness absolutely does not exist and cannot be apprehended, how could bodhisattva be the word for the wishlessness of consciousness?”
6.66「同樣地，當樂受……苦受……我……無我……寂靜……非寂靜……空……非空……有相……無相……願……無願絕對不存在且無法執著時，菩薩這個詞怎麼可能是識的無願之詞呢？」
6.67“Excellent, excellent, Subhūti!” said the Lord. “Bodhisattva great beings practicing the perfection of wisdom like that should train in the perfection of wisdom without apprehending a word for form ; without apprehending a word for feeling, perception, volitional factors, or consciousness; without apprehending the words for form as permanent, impermanent, a pleasurable state, a suffering state, self, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of being a wish for, or wishlessness; and without apprehending the words for feeling, [F.67.b] perception, volitional factors, or consciousness as permanent, impermanent, a pleasurable state, a suffering state, selfness, selflessness, calmness, noncalmness, emptiness, nonemptiness, the state of having a sign, signlessness, the state of having a wish, or wishlessness.
6.67世尊說：「很好，很好，須菩提！菩薩摩訶薩這樣修習般若波羅蜜多，應當在修習般若波羅蜜多時，不執著色的名稱；不執著受、想、行、識的名稱；不執著色為常、無常、樂受、苦受、我、無我、寂靜、非寂靜、空、非空、有相、無相、有願、無願的名稱；也不執著受、想、行、識為常、無常、樂受、苦受、我、無我、寂靜、非寂靜、空、非空、有相、無相、有願、無願的名稱。」
6.68“Again, Subhūti, you say, ‘I do not see that—namely, the phenomenon with the name bodhisattva .’ The dharma does not see the dharma-constituent; the dharma-constituent does not see the dharma. Subhūti, the form constituent does not see the dharma-constituent, and the dharma-constituent does not see the form constituent. Similarly, Subhūti, the feeling constituent … the perception constituent … the volitional factors constituent … and the consciousness constituent do not see the dharma-constituent, and the dharma-constituent does not see the consciousness constituent. The eye constituent does not see the dharma-constituent. Similarly, the ear constituent … the nose constituent … the tongue constituent … the body constituent … and the thinking-mind constituent does not see the dharma constituent, and the dharma-constituent does not see the thinking-mind constituent. Subhūti, the compounded element does not see the uncompounded element, and the uncompounded element does not see the compounded element. And why? You cannot make the uncompounded known without the compounded, and you cannot make the compounded known without the uncompounded. Subhūti, bodhisattva great beings practicing the perfection of wisdom [F.68.a] like that do not see any dharma at all, but they do not tremble, feel frightened, or become terrified at not seeing; their minds are not cowed by any dharma, do not tense up, and do not experience regret.
6.68「再者，須菩提，你說『我不見那樣的現象——即名為菩薩的現象』。法不見法界，法界不見法。須菩提，色界不見法界，法界不見色界。同樣地，須菩提，受界……想界……行界……識界不見法界，法界不見識界。眼界不見法界。同樣地，耳界……鼻界……舌界……身界……意界不見法界，法界不見意界。須菩提，有為法不見無為法，無為法不見有為法。為什麼呢？你不能離開有為法而說明無為法，也不能離開無為法而說明有為法。須菩提，菩薩摩訶薩如是修習般若波羅蜜多，不見任何法，但在不見時不顫抖、不驚恐、不驚怖，他們的心不被任何法怯弱，不緊張，不經歷悔恨。」
6.69“And why? Subhūti, bodhisattva great beings practicing the perfection of wisdom do not see form ; do not see feeling, perception, volitional factors, or consciousness; do not see eyes; do not see ears, nose, tongue, body, or thinking mind; do not see a form , a sound, a smell, a taste, a feeling, or a dharma; do not see ignorance; do not see volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , or old age and death; do not see greed; do not see hatred or confusion; do not see a self; do not see a being, a living being, one who lives, an individual, a person , one born of Manu, a child of Manu, one who does, one who feels, one who knows, or one who sees; do not see the desire realm; do not see the form realm or formless realm; do not see śrāvakas and the śrāvaka dharmas; do not see pratyekabuddhas and the pratyekabuddha dharmas; do not see bodhisattvas and do not see bodhisattva dharmas; do not see buddhas [F.68.b] and do not see buddha dharmas; do not see awakening, up to do not see all dharmas. And while not seeing all dharmas they do not tremble, feel frightened, or become terrified.”
6.69「而且，須菩提，菩薩摩訶薩修般若波羅蜜多，不見色，不見受、想、行、識，不見眼，不見耳、鼻、舌、身、意，不見色、聲、香、味、觸、法，不見無明，不見行、識、名色、六處、觸、受、愛、取、有、生、老死，不見貪，不見嗔、癡，不見我，不見眾生、生者、士夫、人者、摩奴者、摩奴生者、作者、受者、知者、見者，不見欲界，不見色界、無色界，不見聲聞和聲聞法，不見辟支佛和辟支佛法，不見菩薩，也不見菩薩法，不見佛和佛法，不見菩提，乃至不見一切法。而且在不見一切法的時候，不驚不怖，也不恐怖。」
6.70“Lord, why do the minds of a bodhisattva great beings practicing the perfection of wisdom not become cowed by all dharmas and not tense up?” asked Subhūti.
6.70須菩提說：「世尊，菩薩摩訶薩修行般若波羅蜜多，其心為什麼不被一切法所怯弱，不會緊張呢？」
6.71The Lord replied, “It is because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas. Therefore, Subhūti, the minds of bodhisattva great beings practicing the perfection of wisdom do not become cowed by all dharmas and do not tense up.”
6.71世尊回答說：「須菩提，這是因為菩薩摩訶薩不執著、不觀見心和心所法。因此，須菩提，修習般若波羅蜜多的菩薩摩訶薩的心不會被一切法所怯弱，也不會緊張。」
6.72“Lord, how is it that the thinking minds of bodhisattva great beings do not tremble?” asked Subhūti.
6.72「世尊，菩薩摩訶薩的意根如何不對一切法顫抖呢？」須菩提問道。
6.73The Lord replied, “Because, Subhūti, bodhisattva great beings do not apprehend and do not view mind and mental factor dharmas or thinking mind and thinking-mind dharmas. Therefore the thinking minds of bodhisattva great beings do not tremble at all dharmas.
6.73世尊回答說：「須菩提，是因為菩薩摩訶薩不執著、不觀見心和心所法，也不執著、不觀見思惟心和思惟心所法。因此，菩薩摩訶薩的思惟心對於一切法都不會顫抖。」
6.74“Subhūti, bodhisattva great beings should practice the perfection of wisdom like that, without apprehending all dharmas. Subhūti, if bodhisattva great beings practicing the perfection of wisdom do not apprehend a perfection of wisdom, that bodhisattva, that word for bodhisattva, or even that bodhicitta, then just that is the advice about the perfection of wisdom of bodhisattvas; just that is the instruction.” [F.69.a]
6.74「須菩提，菩薩摩訶薩應當像這樣修行般若波羅蜜多，不執著所有的法。須菩提，如果菩薩摩訶薩修行般若波羅蜜多時，不執著般若波羅蜜多、不執著那個菩薩這個名字，乃至不執著菩提心，那就是菩薩的般若波羅蜜多的教誨；那就是教導。」
6.75This was the sixth chapter, “Subhūti,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
6.75（結尾）