Chapter 79: Teaching the Nonexistence of an Intrinsic Nature
第七十九品：宣說無自性
79.1Then venerable Subhūti asked the Lord, “Lord, if those dharmas are the bodhisattva dharmas, well then, Lord, what are the buddhadharmas?”
79.1尊者須菩提問世尊說："世尊，如果那些法是菩薩法，那麼世尊，什麼是佛法呢？"
79.2The Lord replied, “Again, Subhūti, in regard to what you have asked—‘If those dharmas are the bodhisattva dharmas what, then, are the buddhadharmas?’—Subhūti, just those bodhisattva dharmas are the buddhadharmas as well. When bodhisattva great beings have completely awakened to those dharmas in all aspects and have reached the knowledge of all aspects, they eliminate all the residual impression connections. They will fully awaken to those, but tathāgatas, worthy ones, perfectly complete buddhas have fully awakened to all dharmas through the wisdom of the unique single instant. That, Subhūti, is the difference between bodhisattva great beings and the tathāgatas, worthy ones, perfectly complete buddhas.
79.2世尊回答說：「再者，須菩提，關於你所提出的問題——『如果那些法是菩薩法，那麼什麼是佛法？』——須菩提，正是那些菩薩法也就是佛法。當菩薩摩訶薩已經在所有方面完全覺悟到那些法，並且已經達到一切相智時，他們消除了所有的習氣連接。他們將完全覺悟到那些法，但是如來、阿羅漢、正等正覺佛已經通過獨一的剎那智慧完全覺悟到所有的法。須菩提，這就是菩薩摩訶薩和如來、阿羅漢、正等正覺佛之間的差異。」
79.3“To illustrate, Subhūti, even though a candidate is one thing and a result-recipient another, still both are not not the highest person. Similarly, Subhūti, [F.135.b] bodhisattva great beings stand on the unobstructed path, but tathāgatas, worthy ones, perfectly complete buddhas have reached a knowledge of all dharmas without obscurations. That, Subhūti, is the difference between bodhisattva great beings and tathāgatas, worthy ones, perfectly complete buddhas.”
79.3「須菩提，譬如補特伽羅是一物，果報受者是另一物，然而兩者都不是最高的人。同樣地，須菩提，菩薩摩訶薩安住於無障礙道，但如來、阿羅漢、正等正覺佛已達到無礙智慧遍知諸法。須菩提，這就是菩薩摩訶薩與如來、阿羅漢、正等正覺佛之間的差異。」
79.4The Lord having said that, venerable Subhūti inquired further of him, “Lord, if all dharmas are empty of their own marks, how can you apprehend specific features in all dharmas that are empty of their own marks and make the distinctions, ‘This is a being in hell, this is one in the animal world, this is one in the world of Yama, this is a god, this is a human, this one is on the Gotra level, this one is an Aṣṭamaka, this is a stream enterer, this is a once-returner, this is a non-returner, this is a worthy one, this is a pratyekabuddha, this is a bodhisattva, and this is a tathāgata, worthy one, perfect complete buddha’? Lord, just as those persons cannot be apprehended, so too karma cannot be apprehended, and just as karma cannot be apprehended, so too the maturation cannot be apprehended either.”
79.4世尊說完之後，尊者須菩提進一步詢問他說：「世尊，如果一切法都無自相，那麼您如何在無自相的一切法中執取特殊的相，並作出這樣的區分：『這是地獄中的眾生，這是畜生道中的眾生，這是鬼道中的眾生，這是天，這是人，這個在種姓位，這個是八忍，這是須陀洹，這是一來果，這是不還果，這是阿羅漢，這是辟支佛，這是菩薩，這是如來、阿羅漢、正等正覺佛』？世尊，就像那些人不能被執取一樣，業也不能被執取，就像業不能被執取一樣，業果成熟也不能被執取。」
79.5Venerable Subhūti having asked that, the Lord said to him, “Exactly so, Subhūti, exactly so! It is exactly as you say! Karma and the maturation of karma cannot be apprehended in all dharmas that are empty of their own marks. Those who do not understand that all dharmas are empty of their own marks behave badly or behave well, or accumulate karma with outflows or without outflows. Through the karma from behaving badly they fall into the three [F.136.a] terrible forms of life; through the karma from behaving well they are born among gods and humans; through wholesome karma without flaws they are born in the form realm and the formless realm. There the bodhisattva great beings practice the perfection of giving, up to practice the eighteen distinct attributes of a buddha, producing those bodhisattva dharmas in a practice without flaws. Having produced them, they become absorbed in the vajropama meditative stabilization endowed with the surrounding limbs of awakening, and fully awaken to unsurpassed, perfect, complete awakening. Having fully awakened to unsurpassed, perfect, complete awakening, they work for the welfare of beings. Because they have worked for their welfare they are not lost, and because they are not lost, they do not from then on take birth in the five forms of life in saṃsāra.”
79.5尊者須菩提如是問已，世尊告曰：「如是，須菩提，如是！如汝所說！一切法無自相，其中業及業果成熟不可執著。若未解悟一切法無自相者，則或作惡行或作善行，或積集有漏業或無漏業。由惡行之業，彼墮入三惡趣；由善行之業，彼生於天及人間；由無缺陷之善業，彼生於色界及無色界。菩薩摩訶薩於彼處修行檀那波羅蜜多，乃至修行十八不共法，以無缺陷之修持生起菩薩法。生起已，彼得金剛喻三昧，具足諸覺支，而後圓滿證悟無上正等正覺。證悟無上正等正覺已，彼為眾生之利益而工作。以彼為其利益而工作故，彼不失，以彼不失故，彼從此不復取生於輪迴之五趣。」
79.6The Lord having said that, venerable Subhūti asked him, “Lord, does the Lord, having fully awakened to unsurpassed, perfect, complete awakening, apprehend the five forms of life in saṃsāra?”
79.6世尊說完這些話後，尊者須菩提問他說：「世尊，世尊已經正等覺無上正等正覺，世尊是否執著輪迴中的五趣？」
“No, Subhūti.”
「須菩提，不是這樣。」
79.7“Lord, does a tathāgata apprehend bright, or dark, or bright and dark, or neither bright nor dark dharmas?”
79.7「世尊，如來執著明亮的、黑暗的、明亮和黑暗的，或既不明亮也不黑暗的法嗎？」
“No, Subhūti.”
「須菩提，不是這樣。」
79.8“Lord, if they have not apprehended them, how have they designated hell, the animal world, and the world of Yama; how have they designated gods and humans; how have they designated stream enterer; how have they designated once-returner, non-returner, worthy one, and pratyekabuddha; how have they designated bodhisattva; and how have they designated tathāgata, worthy one, perfect complete buddha?” [F.136.b]
79.8「世尊，如果他們沒有執著這些法，那麼他們怎樣施設地獄、畜生道和鬼道；怎樣施設天和人；怎樣施設須陀洹；怎樣施設一來果、不還果、阿羅漢和辟支佛；怎樣施設菩薩；以及怎樣施設如來、阿羅漢、圓滿成就的佛？」
79.9“Subhūti, do these beings know that phenomena are empty of their own marks?”
79.9「須菩提，這些眾生知道諸法無自相嗎？」
“No, Lord.”
「不是，世尊。」
79.10“Subhūti, if these beings were thus to know ‘phenomena are empty of their own marks,’ bodhisattva great beings would not set out to fully awaken to unsurpassed, perfect, complete awakening, and would not, when they have entered into unsurpassed, perfect, complete awakening, free beings from the three terrible forms of life, up to the five forms of life in saṃsāra. But, Subhūti, these beings do not thus know that phenomena are empty of their own marks, and because they do not know, they are not freed from the three terrible forms of life, and the five forms of life in saṃsāra. Therefore, bodhisattva great beings, having heard from those lord buddhas that ‘phenomena are empty of their own marks,’ set out to fully awaken to unsurpassed, perfect, complete awakening for the sake of beings.
79.10「須菩提，如果這些眾生這樣認識『法無自相』，菩薩摩訶薩就不會發心趣向無上正等正覺，也不會在證得無上正等正覺後，從三惡道乃至五趣輪迴中解脫眾生。但是，須菩提，這些眾生並不這樣認識法無自相，正因為他們不認識，他們沒有從三惡道和五趣輪迴中得到解脫。因此，菩薩摩訶薩從諸佛那裡聽聞『法無自相』，為了眾生的緣故，發心趣向無上正等正覺。」
79.11“These phenomena do not exist in the way that foolish ordinary people have settled down on them. These beings, having themselves constructed unreal phenomena and apprehended them, have the perception of a being where there is no being, the perception of form where there is no form , the perception of feeling…, perception…, volitional factors…, and consciousness where there is no consciousness, up to the perception of compounded and uncompounded dharmas where there are no compounded and uncompounded dharmas. With their minds distorted because of the error of constructing the unreal, they accumulate physical, verbal, and mental karma and are not freed from the five forms of life in saṃsāra. Therefore, bodhisattva great beings, having included all wholesome dharmas in the practice [F.137.a] of the perfection of wisdom, pursue the bodhisattva practice, and pursuing that fully awaken to unsurpassed, perfect, complete awakening. Having fully awakened to unsurpassed, perfect, complete awakening, they free beings from the five forms of life in saṃsāra.”
79.11「這些法並非愚癡凡夫所執著的方式而存在。這些眾生自己構造虛妄之法並執著它們，在沒有眾生的地方產生眾生相，在沒有色的地方產生色相，在沒有受的地方產生受相、在沒有想的地方產生想相、在沒有行的地方產生行相，以及在沒有識的地方產生識相，乃至在沒有有為法和無為法的地方產生有為法和無為法相。由於構造虛妄而造成的顛倒心，他們積累身業、語業和意業，因而無法解脫於五趣輪迴。因此，菩薩摩訶薩將一切善法包含在般若波羅蜜多的修行中，進行菩薩的修行，通過這樣的修行而正等覺無上正等正覺。他們正等覺無上正等正覺之後，就解脫眾生免於五趣輪迴。」
79.12The Lord having said that, venerable Subhūti asked him, “Lord, if all phenomena are empty of their own marks, well then, how do bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening and free beings from the five forms of life in saṃsāra?”
79.12世尊說完這些話後，尊者須菩提問他說：「世尊，如果一切法都無自相，那麼菩薩摩訶薩怎樣才能圓滿無上正等正覺，並且從五趣輪迴中解脫眾生呢？」
79.13Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here bodhisattva great beings, having fully awakened to unsurpassed, perfect, complete awakening, expound, explain, set forth, and establish the four noble truths—suffering, the origination of suffering, the cessation of suffering, and the path leading to the cessation of suffering. Included in these four noble truths are all the wholesome dharmas on the side of awakening, as many as there are, and through those dharmas on the side of awakening there is a presentation of the Three Jewels (which three?—these, namely, the Buddha Jewel, Dharma Jewel, and Saṅgha Jewel), and when the Three Jewels have appeared, beings are freed from the five forms of life in saṃsāra.”
79.13尊者須菩提提出這個問題後，世尊對他說：「須菩提，這裡菩薩摩訶薩成就無上正等正覺後，闡述、解釋、宣說並建立四聖諦——苦、集、滅、道。包含在這四聖諦中的是一切覺分法，有多少就有多少，透過那些覺分法而呈現三寶（是哪三寶呢？就是佛寶、法寶和僧寶），當三寶顯現時，眾生就從五趣輪迴中得到解脫。」
79.14Then venerable Subhūti asked the Lord, “Lord, will beings pass into complete nirvāṇa on account of knowing suffering or will they pass into complete nirvāṇa [F.137.b] on account of suffering? Will they come to be in complete nirvāṇa on account of knowing the origination of suffering or will they come to be in complete nirvāṇa on account of the origination of suffering? Will they come to be in complete nirvāṇa on account of knowing the cessation of suffering or will they come to be in complete nirvāṇa on account of the cessation of suffering? Will they come to be in complete nirvāṇa on account of knowing the path leading to the cessation of suffering or will they come to be in complete nirvāṇa on account of the path leading to the cessation of suffering?”
79.14爾時尊者須菩提問世尊言：「世尊，眾生是於知苦而入圓寂涅槃，為於苦而入圓寂涅槃？於知集而入圓寂涅槃，為於集而入圓寂涅槃？於知滅而入圓寂涅槃，為於滅而入圓寂涅槃？於知道而入圓寂涅槃，為於道而入圓寂涅槃？」
79.15Venerable Subhūti having asked that, the Lord said to him, “Subhūti, they will not pass into complete nirvāṇa on account of knowing suffering, nor on account of suffering; not on account of knowing the origination of suffering, nor on account of the origination of suffering; not on account of knowing the cessation of suffering, nor on account of the cessation of suffering; and they will not pass into complete nirvāṇa on account of knowing the path leading to the cessation of suffering nor on account of the path leading to the cessation of suffering. Subhūti, I have said that they will pass into complete nirvāṇa on account of the sameness of the noble truths—they will not pass into complete nirvāṇa on account of knowing suffering, nor on account of suffering; not on account of knowing the origination of suffering, nor on account of the origination of suffering; not on account of knowing the cessation of suffering, nor on account of the cessation of suffering; and not on account of knowing the path leading to the cessation of suffering nor on account of the path leading to the cessation of suffering.”
79.15尊者須菩提請問後，世尊對他說：「須菩提，眾生不會因為認知苦而進入圓寂涅槃，也不會因為苦本身而進入圓寂涅槃；不會因為認知集而進入圓寂涅槃，也不會因為集本身而進入圓寂涅槃；不會因為認知滅而進入圓寂涅槃，也不會因為滅本身而進入圓寂涅槃；也不會因為認知道而進入圓寂涅槃，也不會因為道本身而進入圓寂涅槃。須菩提，我說眾生會因為聖諦的平等性而進入圓寂涅槃——他們不會因為認知苦而進入圓寂涅槃，也不會因為苦本身而進入圓寂涅槃；不會因為認知集而進入圓寂涅槃，也不會因為集本身而進入圓寂涅槃；不會因為認知滅而進入圓寂涅槃，也不會因為滅本身而進入圓寂涅槃；也不會因為認知道而進入圓寂涅槃，也不會因為道本身而進入圓寂涅槃。」
79.16The Lord having said that, venerable Subhūti asked him, “Lord, what is the sameness of the four noble truths?” [F.138.a]
79.16世尊說了這些話以後，尊者須菩提問他說：「世尊，四聖諦的平等性是什麼？」
79.17“Subhūti,” he replied, “it is where there is no knowledge of suffering and no suffering; where there is no knowledge of the origination of suffering and no origination of suffering; where there is no knowledge of the cessation of suffering and no cessation of suffering; and where there is no knowledge of the path leading to the cessation of suffering and no path leading to the cessation of suffering.
79.17「須菩提，這就是沒有苦的認知，也沒有苦；沒有集的認知，也沒有集；沒有滅的認知，也沒有滅；沒有道的認知，也沒有道的地方。」
79.18“Furthermore, Subhūti, whether the tathāgatas arise or whether the tathāgatas do not arise, the suchness of the four noble truths, their unmistaken suchness and unaltered suchness, the true nature of dharmas, the certification of dharmas, and the establishment of dharmas remain as just the dharma-constituent. Such a dharma-constituent is a natural state not robbed of mindfulness, the true nature of dharmas that is never ruined. Bodhisattva great beings practicing the perfection of wisdom practice the truths in order to awaken, one way or the other, to the truths.”
79.18「此外，須菩提，無論如來出現或如來不出現，四聖諦的如性、不誑如性與不變如性、法性、法決定與法住，都常住於法界中。這樣的法界是不失念本性，是永遠不會被破壞的法性。菩薩摩訶薩修行般若波羅蜜多，為了以這樣或那樣的方式覺悟聖諦而修行聖諦。」
79.19The Lord having said that, venerable Subhūti asked him, “Lord, how do bodhisattva great beings practicing the perfection of wisdom practice in order to awaken to the truths? How, while practicing, do they awaken to the truths? How, having awakened, do they practice for suchness? And how, having practiced, do they not fall to the śrāvaka level, not fall to the pratyekabuddha level, but rather enter into the secure state of a bodhisattva?”
79.19世尊說了這些話以後，尊者須菩提問他說：「世尊，菩薩摩訶薩修習般若波羅蜜多如何為了覺悟聖諦而修習？修習時如何覺悟聖諦？覺悟以後如何為了如性而修習？修習以後如何不墮入聲聞地，不墮入辟支佛地，反而進入菩薩不退位？」
79.20Venerable Subhūti having asked that, the Lord said to him, “Subhūti, there is no dharma the limit of which bodhisattva great beings do not see. When they do not see any dharma, they then do not apprehend it. Not apprehending anything they see that all dharmas are empty; they see that all those dharmas included in the truths [F.138.b] or not included in the truths are empty. Seeing like that, they enter into the secure state of a bodhisattva and stand at the Gotra level. Those bodhisattvas standing at the Gotra level do not fall onto a peak—a peak that, when fallen on, would be a fall to the śrāvaka level or the pratyekabuddha level.
79.20尊者須菩提這樣提問後，世尊對他說：「須菩提，沒有任何一個法，菩薩摩訶薩沒有看見它的邊際。當他們沒有看見任何一個法時，他們就不執著它。不執著任何事物，他們看見所有的法都是空的；他們看見所有那些包含在聖諦中的法或不包含在聖諦中的法都是空的。這樣看見，他們進入菩薩不退位，安住在種性地。安住在種性地的那些菩薩不會掉落到高峰上──那個高峰如果掉落其上，就會墮落到聲聞地或辟支佛地。」
79.21“Standing at the Gotra level, those bodhisattva great beings generate the four concentrations, and generate the four immeasurables and the four formless absorptions. Standing at that calm abiding level they make a detailed examination of all dharmas and also realize the four noble truths. Even though they comprehend suffering, they do not produce any thought with suffering as its objective support; they abandon the origination of suffering, but they do not produce any thought with origination as its objective support; they actualize the cessation of suffering, but they do not produce any thought with cessation as its objective support; they cultivate the path to the cessation of suffering, but they do not produce any thought with the path as its objective support. On the contrary, with a thought inclined to awakening, they see all dharmas for what they really are.”
79.21「菩薩摩訶薩住於種姓位時，生起四禪，也生起四無量心和四無色定。住於這樣的止的層次上，他們詳細檢視一切法，並且也現證四聖諦。雖然他們領悟苦，但不產生以苦為所緣的任何念頭；他們遠離苦的集，但不產生以集為所緣的任何念頭；他們成就苦的滅，但不產生以滅為所緣的任何念頭；他們修習通往苦之滅的道，但不產生以道為所緣的任何念頭。相反地，以一個趣向菩提的心，他們見一切法的實相。」
79.22“Lord, what are ‘all dharmas as they really are’?”
79.22「世尊，什麼是『諸法實相』？」
“Subhūti, it is seeing all dharmas as emptiness.”
「須菩提，就是見一切法空。」
79.23“Lord, how do they see all dharmas as empty?”
79.23「世尊，他們如何見一切法皆空？」
“Subhūti, they see like this—that all dharmas are empty of their own marks. But even though they see with such an insight that ‘all dharmas are empty,’ they still do not see an intrinsic nature on which they might stand and fully awaken to awakening; they see no such intrinsic nature at all.”
「須菩提，他們這樣觀——一切法都無自相。但儘管他們用這樣的觀，見到一切法都是空，他們仍然不見有任何自性可以依靠而站立並圓滿證得菩提；他們根本見不到這樣的自性。」
79.24“In that case, Lord, is awakening a nonexistent thing?”
79.24「那麼世尊，菩提是無嗎？」
“Exactly so, Subhūti, exactly so! It is exactly [F.139.a] as you say! Awakening is a nonexistent thing. It has not been made by buddhas, it has not been made by pratyekabuddhas, it has not been made by worthy ones, and it has not been made by those bodhisattva great beings who are practicing for it. On the contrary, it is because beings do not know and do not see things as they really are that bodhisattva great beings practicing the perfection of wisdom with skillful means teach the doctrine to beings.”
「正是這樣，須菩提，正是這樣！完全如你所說！菩提是無。它不是諸佛所造作的，不是辟支佛所造作的，不是阿羅漢所造作的，也不是正在修習菩提的菩薩摩訶薩所造作的。反而是因為眾生不知道、不見真如，菩薩摩訶薩才修習般若波羅蜜多，運用方便善巧，為眾生宣說教法。」
79.25This was the seventy-ninth chapter, “Teaching the Nonexistence of an Intrinsic Nature,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
79.25（結尾）