Chapter 7: Entry into Flawlessness
第七品：進入清淨
7.1Venerable Subhūti then said to the Lord, “Lord, bodhisattva great beings who want to comprehend form should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend feeling, perception, volitional factors, and consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eyes should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend ears, nose, tongue, body, and thinking mind should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend a form should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend a sound, a smell, a taste, a feeling, and a dharma should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend up to thinking-mind consciousness should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend eye contact up to who want to comprehend thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend the feeling that arises from the condition of eye contact, up to [F.69.b] who want to comprehend the feeling that arises from the condition of thinking-mind contact should train in the perfection of wisdom. Bodhisattva great beings who want to comprehend ignorance should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to comprehend volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , and old age and death should train in the perfection of wisdom.
7.1尊者須菩提對世尊說：「世尊，想要理解色的菩薩摩訶薩應當修習般若波羅蜜多。想要理解受、想、行、識的菩薩摩訶薩應當修習般若波羅蜜多。想要理解眼的菩薩摩訶薩應當修習般若波羅蜜多。同樣地，想要理解耳、鼻、舌、身、意的菩薩摩訶薩應當修習般若波羅蜜多。想要理解色的菩薩摩訶薩應當修習般若波羅蜜多。同樣地，想要理解聲、香、味、受、法的菩薩摩訶薩應當修習般若波羅蜜多。想要理解眼識的菩薩摩訶薩應當修習般若波羅蜜多。想要理解乃至意識的菩薩摩訶薩應當修習般若波羅蜜多。想要理解眼觸乃至想要理解意觸的菩薩摩訶薩應當修習般若波羅蜜多。想要理解眼觸所生之受乃至想要理解意觸所生之受的菩薩摩訶薩應當修習般若波羅蜜多。想要理解無明的菩薩摩訶薩應當修習般若波羅蜜多。同樣地，想要理解行、識、名色、六處、觸、受、愛、取、有、生、老死的菩薩摩訶薩應當修習般若波羅蜜多。」
7.2“Bodhisattva great beings who want to eliminate greed, hatred, and confusion should train in the perfection of wisdom. Bodhisattva great beings who want to eliminate the view of the perishable collection, doubt, and grasping rules and rituals as absolute, as well as attachment to sense objects and malice; who want to eliminate attachment to sense objects, attachment to forms , and attachment to formless states; and who want to eliminate fetters, proclivities, and obsessions should train in the perfection of wisdom.
7.2「菩薩摩訶薩若欲斷除貪、瞋、癡，應當修學般若波羅蜜多。菩薩摩訶薩若欲斷除身見、疑、戒禁取，以及欲貪和恨；若欲斷除欲貪、色貪和無色貪；若欲斷除結、習氣和癡迷，應當修學般若波羅蜜多。」
7.3“Furthermore, bodhisattva great beings who want to eliminate the four bonds, four floods, four knots, four appropriations, and four errors should train in the perfection of wisdom.
7.3「況且，菩薩摩訶薩若想斷除四種縛、四種流、四種結、四種取及四種顛倒，應當修習般若波羅蜜多。」
7.4“Bodhisattva great beings who want to eliminate the ten unwholesome actions should train in the perfection of wisdom.
7.4「菩薩摩訶薩若要斷除十惡業，應當修習般若波羅蜜多。」
7.5“Bodhisattva great beings who want to complete the ten wholesome actions should train in the perfection of wisdom.
7.5「菩薩摩訶薩若想圓滿十善業，應當修學般若波羅蜜多。」
7.6“Bodhisattva great beings who want to complete the [F.70.a] perfection of giving should train in the perfection of wisdom. Similarly, bodhisattva great beings who want to complete the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom should train in the perfection of wisdom.
7.6「菩薩摩訶薩若想圓滿檀那波羅蜜多，應當修習般若波羅蜜多。同樣地，菩薩摩訶薩若想圓滿尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多，應當修習般若波羅蜜多。
7.7“Bodhisattva great beings who want to complete the four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and the eightfold noble path, as well as the four detailed and thorough knowledges, four fearlessnesses, six clairvoyances, ten tathāgata powers, and eighteen distinct attributes of a buddha should train in the perfection of wisdom.
7.7「菩薩摩訶薩若要圓滿四禪、四無量心、四無色定、四念處、四正勤、四神足、五根、五力、七覺支、八正道，以及四無礙解、四無所畏、六神通、十力、十八不共法，應當修習般若波羅蜜多。」
7.8“Bodhisattva great beings who want to become absorbed in the bodhyaṅgavatin meditative stabilization should train in the perfection of wisdom. Bodhisattva great beings who want to become absorbed in the siṃhavikrīḍita meditative stabilization, who want to become absorbed in the siṃhavijṛmbhita meditative stabilization, who want to obtain all the dhāraṇī gateways and meditative stabilization gateways, who want to become absorbed in the śūraṅgama meditative stabilization, and who want to become absorbed in the ratnamudra meditative stabilization, candraprabha meditative stabilization, candradhvajaketu meditative stabilization, sarvadharmamudrāgata meditative stabilization, avalokita meditative stabilization, dharmadhātuniyata meditative stabilization, niyatadhvajaketu meditative stabilization, [F.70.b] vajropama meditative stabilization, sarvadharmapraveśamukha meditative stabilization, samādhirāja meditative stabilization, rājamudra meditative stabilization, balavyūha meditative stabilization, samudgata meditative stabilization, sarvadharmaniruktiniyatapraveśa meditative stabilization, sarvadharmajñānādhivāsanapraveśa meditative stabilization, daśadigvyavalokita meditative stabilization, sarvadharmadhāraṇīmukhamudra meditative stabilization, sarvadharmāsaṃpramoṣa meditative stabilization, sarvadharmasamavasaraṇākāramudra meditative stabilization, trimaṇḍalapariśuddha meditative stabilization, ākāśāvasthita meditative stabilization, acyutābhijñā meditative stabilization, pātragata meditative stabilization, dhvajāgrakeyūra meditative stabilization, sarvakleśanirdahana meditative stabilization, caturmārabalavikaraṇa meditative stabilization, jñānolka meditative stabilization, daśabalodgata meditative stabilization, and ākāśāsaṃgavimuktinirupalepa meditative stabilization should train in the perfection of wisdom. Bodhisattva great beings who want to obtain all those meditative stabilization gateways and others as well should train in the perfection of wisdom. [B6]
7.8「菩薩摩訶薩若想進入菩提分持三昧，應當修學般若波羅蜜多。菩薩摩訶薩若想進入獅子戲三昧、獅子頻伸三昧，若想獲得一切陀羅尼門和定門，若想進入首楞嚴三昧，若想進入寶印三昧、月光三昧、月幡幢三昧、一切法印相三昧、觀照三昧、法界決定三昧、決定幡幢三昧、金剛喻三昧、一切法進入門三昧、三昧王三昧、王印三昧、力莊嚴三昧、興盛三昧、一切法解釋決定進入三昧、一切法智慧住持進入三昧、十方觀照三昧、一切法陀羅尼門印三昧、一切法不失三昧、一切法集會形相印三昧、三輪清淨三昧、虛空安住三昧、不退神通三昧、鉢相三昧、幡頂臂釧三昧、一切煩惱燒盡三昧、四魔力變化三昧、智慧光三昧、十力相三昧，以及虛空無著解脫無垢著三昧，應當修學般若波羅蜜多。菩薩摩訶薩若想獲得以上所有的定門及其他定門，應當修學般若波羅蜜多。」
7.9“Furthermore, Lord, bodhisattva great beings who want to fulfill all the intentions of beings should train in the perfection of wisdom.
7.9「而且，世尊，菩薩摩訶薩若想滿足一切眾生的意願，應當修習般若波羅蜜多。」
7.10“Furthermore, Lord, bodhisattva great beings who want to complete all the wholesome roots which, when those wholesome roots are completed, cause them not to fall into terrible forms of life, not to be born [F.71.a] in families that are wanting, not to fall to the śrāvaka level or the pratyekabuddha level, and not to fall into a bodhisattva’s hardheadedness should train in the perfection of wisdom.”
7.10「再者，世尊，菩薩摩訶薩若想圓滿一切善根，當這些善根圓滿時，使他們不墮入惡趣，不生於缺乏的家族，不墮入聲聞地或辟支佛地，不墮入菩薩的固執，應當修習般若波羅蜜多。」
7.11Then venerable Śāriputra asked venerable Subhūti, “How, Venerable Subhūti, do they fall into a bodhisattva’s hardheadedness?”
7.11那時舍利弗尊者問須菩提尊者說：「尊者須菩提，他們是如何陷入菩薩的執著呢？」
7.12Venerable Subhūti replied, “Venerable Śāriputra, bodhisattva great beings practice the six perfections without skillful means. Having resorted to the meditative stabilization on emptiness, signlessness, and wishlessness without skillful means, they do not fall to the śrāvaka level or the pratyekabuddha level, but still they do not enter into the secure state of a bodhisattva. This is called ‘a bodhisattva’s hardheadedness.’ ”
7.12尊者須菩提回答說：「舍利弗尊者，菩薩摩訶薩修行六波羅蜜沒有方便善巧。他們雖然已經依止了空、無相、無願的定，沒有方便善巧，雖然不墮聲聞地或辟支佛地，但仍然無法進入菩薩不退位。這就叫做『菩薩的固執』。」
7.13“Why, Venerable Subhūti, is this a bodhisattva’s hardheadedness?” asked Śāriputra.
7.13舍利弗問道：「尊者須菩提，為什麼這是菩薩摩訶薩的固執呢？」
Subhūti replied, “Venerable Śāriputra, a bodhisattva great being’s ‘hardheadedness’ is just this: a love for dharmas.”
須菩提回答說：「舍利弗，菩薩摩訶薩的『固執』就是這樣：對法的執著。」
7.14“What, Venerable Subhūti, is a love for dharmas?” asked Śāriputra.
7.14舍利弗問道："尊者須菩提，什麼是對法的愛著呢？"
Subhūti replied, “Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom settle down on, stand upon, and form the notion that form is ‘empty.’ Similarly, they settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘empty.’ That, Venerable Śāriputra, is the love for dharmas called hardheadedness that can come along with being a bodhisattva great being.
須菩提答言：「舍利弗尊者，菩薩摩訶薩於此修行般若波羅蜜多，安住於色『空』，現起此念。如是安住於受、想、行、識『空』，現起此念。舍利弗尊者，菩薩摩訶薩相應而有此法愛，名為執著。」
7.15“Furthermore, Venerable Śāriputra, bodhisattvas bodhisattvas settle down on, stand upon, and form the notion that form is ‘impermanent,’ and they also settle down on, stand upon, [F.71.b] and form the notion that to the notion that form is ‘suffering, selfless, unpleasant, and calm, empty, signless, and wishless.’ Venerable Śāriputra, that love for dharmas that can come along with being a bodhisattva is hardheadedness.
7.15「復次，舍利弗，菩薩菩薩安住於、奠立於並形成色是『無常』的概念，他們也安住於、奠立於並形成色是『苦、無我、不淨、寂靜、空、無相、無願』的概念。舍利弗，那個能夠與作為菩薩相伴隨的法的慈愛就是頑固性。」
7.16“Similarly, they settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘impermanent,’ and they also settle down on, stand upon, and form the notion that feeling, perception, volitional factors, and consciousness are ‘suffering, selfless, unpleasant, and calm, empty, signless, and wishless.’ Venerable Śāriputra, that love for dharmas that can come along with being a bodhisattva is hardheadedness.
7.16舍利弗，菩薩摩訶薩同樣安住、依止，對受、想、行、識作「無常」的觀念，也安住、依止，對受、想、行、識作「苦、無我、不淨、寂靜、空、無相、無願」的觀念。舍利弗，這種能夠隨伴菩薩摩訶薩的法愛就是執著。
7.17“Bodhisattva great beings practicing the perfection of wisdom might settle down on, stand upon, and form the notion about these dharmas: ‘Thus form should be abandoned; with this, form should be abandoned. Thus feeling, perception, volitional factors, and consciousness should be abandoned; with this, they should be abandoned. Thus should suffering be comprehended; with this should suffering be comprehended. Thus should origination be abandoned; with this should origination be abandoned. Thus should cessation be actualized; with this should cessation be actualized. Thus should the path be cultivated; with this should the path be cultivated. This is defilement, this is purification; these dharmas are to be resorted to, these dharmas are not to be resorted to; this should be practiced by a bodhisattva, this should not be practiced; this is a bodhisattva’s path, this is not the path; this is a bodhisattva’s training, this is not the training; this is a bodhisattva’s perfection of giving, and this is the perfection of morality, patience, perseverance, concentration, and wisdom; [F.72.a] this is not a bodhisattva’s perfection of giving, morality, patience, perseverance, concentration, or wisdom; this is a bodhisattva’s skillful means, this is not skillful means; and this is the secure state of a bodhisattva, this is hardheadedness.’ If so, then that love for dharmas that can come along with being a bodhisattva is hardheadedness.”
7.17「菩薩摩訶薩修習般若波羅蜜多，可能會安住於、依止於、執著這些法的觀念：『應如此捨棄色；藉由這樣色應該被捨棄。應如此捨棄受、想、行、識；藉由這樣它們應該被捨棄。應如此理解苦；藉由這樣苦應該被理解。應如此捨棄集；藉由這樣集應該被捨棄。應如此成就滅；藉由這樣滅應該被成就。應如此修習道；藉由這樣道應該被修習。這是染污，這是清淨；這些法是應該依止的，這些法是不應該依止的；這是菩薩應該修習的，這是不應該修習的；這是菩薩的道，這不是道；這是菩薩的訓練，這不是訓練；這是菩薩的檀那波羅蜜多，這是尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、般若波羅蜜多；這不是菩薩的檀那波羅蜜多、尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多或般若波羅蜜多；這是菩薩的方便善巧，這不是方便善巧；這是菩薩的不退位，這是固執。』如果這樣的話，那麼這種對法的愛好就是伴隨菩薩而來的固執。」
7.18“What, Venerable Subhūti, is a bodhisattva great being’s flawlessness?” asked venerable Śāriputra.
7.18「尊者須菩提，什麼是菩薩摩訶薩的清淨呢？」舍利弗尊者問道。
7.19Venerable Subhūti replied, “Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not see in inner emptiness outer emptiness, and do not see in outer emptiness inner emptiness; do not see in inner and outer emptiness the emptiness of emptiness, and do not see in the emptiness of emptiness inner and outer emptiness; do not see in the emptiness of emptiness the great emptiness, and do not see in the great emptiness the emptiness of emptiness; do not see in the great emptiness the emptiness of ultimate reality, and do not see in the emptiness of ultimate reality the great emptiness; do not see in the emptiness of ultimate reality the emptiness of the compounded, and do not see in the emptiness of the compounded the emptiness of ultimate reality; do not see in the emptiness of the compounded the emptiness of the uncompounded, and do not see in the emptiness of the uncompounded the emptiness of the compounded; do not see in the emptiness of the uncompounded the emptiness of what transcends limits, and do not see in the emptiness of what transcends limits the emptiness of the uncompounded; do not see in the emptiness of what transcends limits the emptiness of no beginning and no end, and do not see in the emptiness of no beginning and no end the emptiness of what transcends limits; do not see in the emptiness of no beginning and no end the emptiness of nonrepudiation, and do not see in the emptiness of nonrepudiation the emptiness of no beginning and no end; do not see in the emptiness of nonrepudiation the emptiness of a basic nature, and do not see in the emptiness of a basic nature the emptiness of nonrepudiation; [F.72.b] do not see in the emptiness of a basic nature the emptiness of its own mark, and do not see in the emptiness of its own mark the emptiness of a basic nature; do not see in the emptiness of its own mark the emptiness of all dharmas, and do not see in the emptiness of all dharmas the emptiness of its own mark; do not see in the emptiness of all dharmas the emptiness of a nonexistent thing, and do not see in the emptiness of a nonexistent thing the emptiness of all dharmas; do not see in the emptiness of a nonexistent thing the emptiness of an intrinsic nature, and do not see in the emptiness of an intrinsic nature the emptiness of a nonexistent thing; do not see in the emptiness of an intrinsic nature the emptiness that is the nonexistence of an intrinsic nature, and do not see in the emptiness that is the nonexistence of an intrinsic nature the emptiness of an intrinsic nature. Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that they enter into the secure state of a bodhisattva.
7.19尊者須菩提回答說：「舍利弗尊者，菩薩摩訶薩修行般若波羅蜜多，不在內空中見外空，也不在外空中見內空；不在內外空中見空空，也不在空空中見內外空；不在空空中見大空，也不在大空中見空空；不在大空中見究竟空，也不在究竟空中見大空；不在究竟空中見有為空，也不在有為空中見究竟空；不在有為空中見無為空，也不在無為空中見有為空；不在無為空中見無始無終空，也不在無始無終空中見無為空；不在無始無終空中見無遮空，也不在無遮空中見無始無終空；不在無遮空中見自性空，也不在自性空中見無遮空；不在自性空中見自相空，也不在自相空中見自性空；不在自相空中見一切法空，也不在一切法空中見自相空；不在一切法空中見無物空，也不在無物空中見一切法空；不在無物空中見自性空，也不在自性空中見無物空；不在自性空中見無自性空，也不在無自性空中見自性空。舍利弗尊者，菩薩摩訶薩如是修行般若波羅蜜多時，就進入菩薩不退位。」
7.20“Furthermore, Venerable Śāriputra, here bodhisattva great beings practicing the perfection of wisdom train so that they know form but do not falsely project anything because of it; they know feeling, perception, volitional factors, and consciousness but do not falsely project anything because of them; they know the eyes, ears, nose, tongue, body, and thinking mind but do not falsely project anything because of them; they know a form , a sound, a smell, a taste, a feeling, and a dharma but do not falsely project anything because of them; they know the perfection of giving but do not falsely project anything because of it; they know the perfection of morality, patience, perseverance, [F.73.a] concentration, and wisdom but do not falsely project anything because of them; they know the concentrations, immeasurables, and formless absorptions but do not falsely project anything because of them; and similarly they know the five clairvoyances, five eyes, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha but do not falsely project anything because of them.
7.20「尊者舍利弗，菩薩摩訶薩修行般若波羅蜜多時，為了不因色而虛妄分別，他們知色但不虛妄分別；為了不因受、想、行、識而虛妄分別，他們知受、想、行、識但不虛妄分別；為了不因眼、耳、鼻、舌、身、意而虛妄分別，他們知眼、耳、鼻、舌、身、意但不虛妄分別；為了不因色、聲、香、味、觸、法而虛妄分別，他們知色、聲、香、味、觸、法但不虛妄分別；為了不因檀那波羅蜜多而虛妄分別，他們知檀那波羅蜜多但不虛妄分別；為了不因尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多、般若波羅蜜多而虛妄分別，他們知這些波羅蜜多但不虛妄分別；為了不因禪定、無量心、無色定而虛妄分別，他們知禪定、無量心、無色定但不虛妄分別；同樣地，為了不因五神通、五眼、念處、正勤、神足、根、力、覺支、道、四無所畏、四無礙解、十八不共法而虛妄分別，他們知五神通、五眼、念處、正勤、神足、根、力、覺支、道、四無所畏、四無礙解、十八不共法但不虛妄分別。
7.21“Venerable Śāriputra, bodhisattva great beings practicing the perfection of wisdom train so that they do not falsely project anything even because of the thought of awakening; they do not falsely project anything even because of the thought equal to the unequaled, the prodigious thought. And why? Because that thought is no thought because the basic nature of thought is clear light.”
7.21「尊者舍利弗，菩薩摩訶薩修習般若波羅蜜多，訓練自己使得他們甚至不因為菩提心而虛妄分別任何事物；甚至不因為等無等心、殊勝心而虛妄分別任何事物。為什麼呢？因為那個心實際上不是心，因為心的本性就是明光。」
7.22“Venerable Subhūti, what is the clear light that is the basic nature of thought?” asked Śāriputra.
7.22「尊者須菩提，什麼是明光，它是思想的本性呢？」舍利弗問道。
Subhūti replied, “Venerable Śāriputra, a thought that is neither conjoined with greed nor disjoined from greed, neither conjoined with hatred and confusion nor disjoined from hatred and confusion, and neither conjoined with obsessions, obscurations, proclivities, fetters, distortions, and śrāvaka and pratyekabuddha thoughts nor disjoined from them—that, venerable Śāriputra, is the clear light that is the basic nature of a bodhisattva great being’s thought.”
須菩提回答說：「舍利弗尊者，一個既不與貪相應，也不與貪相離，既不與嗔癡相應，也不與嗔癡相離，既不與癡迷、障蔽、習氣、結、顛倒、聲聞和辟支佛的思想相應，也不與它們相離的思想——舍利弗尊者，這就是菩薩摩訶薩的思想的本性所具有的明光。」
7.23“Venerable Subhūti, the thought of which you say ‘it is no thought,’ does it exist?” asked Śāriputra.
7.23「尊者須菩提，你所說的『無思之念』，它存在嗎？」舍利弗問道。
7.24“Venerable Śāriputra,” Subhūti asked in return, “can you apprehend existence or nonexistence there, in that state of no thought? [F.73.b]
7.24「尊者舍利弗，」須菩提反問道，「在那無思的狀態中，你能執著有或無嗎？
“No, Venerable Subhūti,” replied Śāriputra.
舍利弗答道：「尊者須菩提，不是這樣的。」
7.25Subhūti then asked, “Venerable Śāriputra, if you cannot apprehend existence or nonexistence there, in that state of no thought, is then, Venerable Śāriputra, this argumentative investigation of yours—‘The thought of which you say “it is no thought,” does it exist?’—appropriate?”
7.25須菩提於是問道：「舍利弗，如果你在那無念的狀態中，既不能執著有，也不能執著無，那麼舍利弗，你這樣的辯論詰問——『你所說的「無念之念」，它存在嗎？』——這樣問適當嗎？」
7.26“Venerable Subhūti,” Śāriputra asked in return, “what is the state of no thought?”
7.26舍利弗反問道：「尊者須菩提，無思之狀是什麼？」
“Venerable Śāriputra,” replied Subhūti, “the state of no thought is a state without distortion and without conceptualization; it is the state in which all dharmas are just so. It is called the state of no thought’s ‘unthinkability.’ ”
「尊者舍利弗，無思想的狀態是沒有顛倒、沒有概念化的狀態；它是所有法都恰如其分的狀態。它被稱為無思想的『不可思議』。」須菩提答道。
7.27Śāriputra then asked, “Venerable Subhūti, just as thought is without distortion and without conceptualization, so too is form without distortion and without conceptualization, and similarly feeling, perception, volitional factors, and consciousness are without distortion and without conceptualization as well; and just as thought is without distortion and without conceptualization so too are the eye constituent, form constituent, and eye consciousness constituent without distortion and without conceptualization, and similarly the ear constituent … the nose constituent … the tongue constituent … the body constituent … and the thinking-mind constituent, dharma-constituent, and thinking-mind consciousness constituent without distortion and without conceptualization as well—similarly, are the sense fields, dependent originations, perfections, clairvoyances, applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, path, fearlessnesses, detailed and thorough knowledges, powers, distinct attributes of a buddha, and unsurpassed, perfect, complete awakening without distortion and without conceptualization as well?”
7.27舍利弗於是問道：「尊者須菩提，正如思想沒有顛倒也沒有概念化，色也同樣沒有顛倒也沒有概念化，受、想、行、識也都同樣沒有顛倒也沒有概念化；正如思想沒有顛倒也沒有概念化，眼界、色界、眼識界也同樣沒有顛倒也沒有概念化，同樣地耳界……鼻界……舌界……身界……以及意界、法界、意識界也都沒有顛倒也沒有概念化——那麼，處、緣起、度、神通、念處、正精進、神足、根、力、覺支、道、無畏、詳細徹底的智慧、力、佛的十八不共法，以及無上正等正覺也都同樣沒有顛倒也沒有概念化嗎？」
7.28“Exactly so, Venerable Śāriputra!” replied Subhūti. [F.74.a] “Just as thought is without distortion and without conceptualization, so too are the aggregates, constituents, sense fields, dependent origination, perfections, clairvoyances, dharmas on the side of awakening, powers, fearlessnesses, distinct attributes of a buddha, and unsurpassed, perfect, complete awakening without distortion and without conceptualization as well.”
7.28「正是如此，尊者舍利弗！」須菩提回答道，「正如思想沒有顛倒也沒有概念化一樣，蘊、界、處、緣起、度、神通、覺分法、力、無畏、佛的十八不共法和無上正等正覺也都沒有顛倒也沒有概念化。」
7.29“Excellent, excellent, Venerable Subhūti!” said Śāriputra. “Because you are the Lord’s son, close to his bosom, born from his mouth, born from his Dharma, magically produced from his Dharma, his Dharma heir and not heir to material possessions, a direct eyewitness to the dharmas who witnesses with your body—that is, because the Lord has proclaimed you the foremost of śrāvakas who are at the conflict-free stage, this is an exhibition of that fact.
7.29「善哉！善哉！尊者須菩提！」舍利弗說道：「因為你是世尊的兒子，親近他的懷抱，從他的口中出生，從他的法中出生，由他的法變化而出現，他的法的繼承者而不是物質財產的繼承者，是親眼見證法的人，用你的身體來見證——就是說，因為世尊已經宣稱你是已達到無諍境界的聲聞眾中最殊勝的，這正是那個事實的表現。」
7.30“Venerable Subhūti, bodhisattva great beings should train in the perfection of wisdom like that, and because of that bodhisattva great beings must be considered irreversible, and should be known as not lacking in the perfection of wisdom. Venerable Subhūti, bodhisattva great beings who want to train in the śrāvaka level should concentrate and listen to, take up, bear in mind, read aloud, study, and properly pay attention to this perfection of wisdom; and bodhisattva great beings who want to train in the pratyekabuddha level, the bodhisattva level, and the buddha level should also concentrate and listen to, take up, bear in mind, read aloud, master, and properly pay attention to this perfection of wisdom. And why? [F.74.b] Because in this perfection of wisdom is detailed instruction for the three vehicles in which bodhisattva great beings should train on the level of śrāvakas and pratyekabuddhas, bodhisattvas, and buddhas.”
7.30「尊者須菩提，菩薩摩訶薩應當這樣修習般若波羅蜜多，由於這個原因，菩薩摩訶薩應當被認為是不退轉的，應當被認為在般若波羅蜜多中不缺乏。尊者須菩提，菩薩摩訶薩如果想要修習聲聞地，應當專心聽聞、受持、記憶、誦讀、學習並正確注意這部般若波羅蜜多；菩薩摩訶薩如果想要修習辟支佛地、菩薩地和佛地，也應當專心聽聞、受持、記憶、誦讀、精通並正確注意這部般若波羅蜜多。為什麼呢？因為在這部般若波羅蜜多中，對於三乘有詳細的教導，菩薩摩訶薩應當在聲聞地、辟支佛地、菩薩地和佛地上修習這些教導。」
7.31This was the seventh chapter, “Entry into Flawlessness,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
7.31（結尾）