Chapter 8: The Religious Mendicant Śreṇika
第八品 瓶沙王苦行者
8.1Then venerable Subhūti said to the Lord, “Lord, given that I do not find, do not apprehend, and do not see a bodhisattva or the perfection of wisdom, to which bodhisattva will I give advice and instruction in what perfection of wisdom? Lord, given that I do not find, do not apprehend, and do not see any real basis, this really is something I might be uneasy about—Lord, while not finding, not apprehending, and not seeing any real basis, which dharma will advise and instruct which dharma? Because, Lord, given that I do not find, do not apprehend, and do not see all dharmas, this really is something I might be uneasy about, how I might make just the name bodhisattva and just the name perfection of wisdom wax and wane.
8.1那時尊者須菩提對世尊說："世尊，假如我不發現、不執著、也不看見菩薩或般若波羅蜜多，我要對哪一位菩薩給予勸告和教導有關什麼般若波羅蜜多？世尊，假如我不發現、不執著、也不看見任何實在性，這真的是令我感到不安的事——世尊，當我不發現、不執著、也不看見任何實在性時，哪一個法要勸告和教導哪一個法？因為世尊，假如我不發現、不執著、也不看見所有的法，這真的是令我感到不安的事，我怎麼才能讓菩薩這個名字和般若波羅蜜多這個名字增長和衰減。"
8.2“Lord, furthermore, that name does not stand alone and does not meet up with anything. And why? It is because that name does not exist that it does not stand alone and does not meet up with anything. Lord, given that I do not apprehend and do not see the waxing and waning of form , and, Lord, given that I do not apprehend and do not see the waxing and waning of feeling, perception, volitional factors, or consciousness either, what will I label [F.75.a] with the name bodhisattva ? By the same token, Lord, that name does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.
8.2「世尊，進一步說，那個名稱不是獨立存在的，也不與任何東西相遇。為什麼呢？因為那個名稱不存在，所以它不獨立存在，也不與任何東西相遇。世尊，既然我不執著、不看見色的增減，世尊，既然我也不執著、不看見受、想、行、識的增減，那麼我用什麼來標籤為菩薩呢？同理，世尊，那個名稱不獨立存在，也不與任何東西相遇。為什麼呢？那個名稱不存在，因此它不獨立存在，也不與任何東西相遇。」
8.3“Lord, given that I do not apprehend and do not see the waxing and waning of the eyes, and, Lord, given that I do not apprehend and do not see the waxing and waning of the ears, nose, tongue, body, or thinking mind, and similarly, given that I do not apprehend and do not see the waxing and waning of the constituents, sense fields, or dependent origination, how will I label anything with the name bodhisattva ?
8.3「世尊，我既不執著也不見眼的增減，世尊，我既不執著也不見耳、鼻、舌、身、意的增減，同樣地，我既不執著也不見界、處、緣起的增減，我要如何用菩薩這個名稱來標籤任何事物呢？」
8.4“The name form , and the names feeling , perception , volitional factors , and consciousness , as well as ears, nose, tongue, body, and thinking mind , do not stand alone and do not meet up with anything. And why? Those names do not exist, therefore they do not stand alone and do not meet up with anything.
8.4「色的名字、受、想、行、識的名字，以及耳、鼻、舌、身、意的名字都不獨立存在，也不與任何事物相遇。為什麼呢？因為這些名字並不存在，所以它們既不獨立存在，也不與任何事物相遇。
8.5“Lord, I do not apprehend and do not see the waxing and waning of eye consciousness. Lord, I do not apprehend and do not see the waxing and waning of ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness, so how will I, while not apprehending and not seeing eye consciousness, or ear, nose, tongue, body, or thinking-mind consciousness, label anything with the name bodhisattva ? Lord, also those names do not stand alone and do not meet up with anything. And why? Those names do not exist, therefore they do not stand alone and do not meet up with anything.
8.5「世尊，我不執著、不見眼識的增減。世尊，我不執著、不見耳識、鼻識、舌識、身識或意識的增減，那麼我在不執著、不見眼識或耳、鼻、舌、身、意識的情況下，怎麼能用菩薩這個名字來標籤任何事物呢？世尊，那些名字也不能獨立存在，也不能與任何事物相遇。為什麼？因為那些名字不存在，所以它們不能獨立存在，也不能與任何事物相遇。」
8.6“Lord, I [F.75.b] do not apprehend and do not see the waxing and waning of eye contact, of ear, nose, tongue, body, and thinking-mind contact, or of feeling that arises from the condition of eye contact. Lord, I do not apprehend and do not see the waxing and waning of feeling that arises from the condition of ear, nose, tongue, and body, or thinking-mind contact. Lord, I do not apprehend and do not see the waxing and waning of the earth element, and I do not apprehend and do not see the waxing and waning of the water element, fire element, wind element, space element, or consciousness element. Lord, I do not apprehend and do not see the waxing and waning of ignorance, and, Lord, I do not apprehend and do not see the waxing and waning of volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , or old age and death. Lord, I do not apprehend and do not see the waxing and waning of greed, hatred, or confusion. Lord, I do not apprehend and do not see the waxing and waning of obsessions, obscurations, proclivities, or fetters. Lord, I do not apprehend and do not see the waxing and waning of the sixty-two views. Lord, I do not apprehend and do not see the waxing and waning of self, and, Lord, I do not apprehend and do not see the waxing and waning of a living being, a creature, one who lives, an individual, a person , one born of Manu, a child of Manu, one who does, [F.76.a] one who feels, one who knows, or one who sees. Lord, I do not apprehend and do not see the waxing and waning of the perfection of giving, and, Lord, I do not apprehend and do not see the waxing and waning of the perfection of morality, patience, perseverance, concentration, or wisdom. Lord, I do not apprehend and do not see the waxing and waning of any of the emptinesses. Lord, I do not apprehend and do not see the waxing and waning of the applications of mindfulness, Lord, and similarly I do not apprehend and do not see the waxing and waning of the four right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path. Lord, I do not apprehend and do not see the waxing and waning of the gateways to liberation—emptiness, signlessness, and wishlessness. Lord, I do not apprehend and do not see the waxing and waning of the four concentrations, four immeasurables, or four formless absorptions. Lord, I do not apprehend and do not see the waxing and waning of mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of what is included in the body, mindfulness of disgust, mindfulness of breathing in and out, or mindfulness of death.
8.6「世尊，我不執著、不看見眼觸的增減，也不執著、不看見耳觸、鼻觸、舌觸、身觸和意觸的增減，也不執著、不看見由眼觸所生的受的增減。世尊，我不執著、不看見由耳觸、鼻觸、舌觸、身觸和意觸所生的受的增減。世尊，我不執著、不看見地界的增減，也不執著、不看見水界、火界、風界、虛空界和識界的增減。世尊，我不執著、不看見無明的增減，也不執著、不看見行、識、名色、六處、觸、受、愛、取、有、生或老死的增減。世尊，我不執著、不看見貪、嗔或癡的增減。世尊，我不執著、不看見癡迷、障蔽、習氣或結的增減。世尊，我不執著、不看見六十二見的增減。世尊，我不執著、不看見我的增減，也不執著、不看見眾生、命者、士夫、人者、人、摩奴生者、摩奴者、作者、受者、知者或見者的增減。世尊，我不執著、不看見檀那波羅蜜多的增減，也不執著、不看見尸羅波羅蜜多、忍辱、精進、禪定或慧的增減。世尊，我不執著、不看見任何空性的增減。世尊，我不執著、不看見念處的增減，同樣地，我也不執著、不看見四正勤、神足、根、力、覺支或道的增減。世尊，我不執著、不看見解脫門—空、無相和無願的增減。世尊，我不執著、不看見四禪、四無量心或四無色定的增減。世尊，我不執著、不看見念佛、念法、念僧伽、念戒、念施、念天、身念住、念厭惡、念出入息或念死的增減。」
8.7“And, Lord, given that I do not apprehend and do not see the waxing and waning of the five eyes, six clairvoyances, ten powers, four fearlessnesses, four detailed and thorough knowledges, [F.76.b] or eighteen distinct attributes of a buddha, what will I label with the name bodhisattva ? That name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.
8.7「世尊，既然我不認取、不見五眼、六神通、十力、四無所畏、四無礙解、或十八不共法的生滅，我將以什麼標籤來稱呼菩薩之名？更進一步說，那個名稱不獨立存在，也不與任何事物相應。為什麼呢？那個名稱不存在，因此它不獨立存在，也不與任何事物相應。」
8.8“Lord, I do not apprehend and do not see the waxing and waning of the five appropriating aggregates, which are like a dream, and, Lord, I do not apprehend and do not see the waxing and waning of the five appropriating aggregates, which are like an illusion, a mirage, a city of the gandharvas, an echo, an apparition, a reflection in the mirror, and a magical creation. Lord, I do not apprehend and do not see the waxing and waning of isolation, calm, nonproduction, nonstopping, nonappearing, not occasioning anything, nondefilement, or nonpurification. Lord, I do not apprehend and do not see the waxing and waning of suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, the very limit of reality, or the inconceivable element.
8.8「世尊，我不執著也看不到五蘊的生滅，而五蘊如同夢幻。世尊，我不執著也看不到五蘊的生滅，而五蘊如同幻術、陽焰、乾闥婆城、回聲、光影、鏡像和魔術變化。世尊，我不執著也看不到遠離、寂靜、不生忍、無滅、不現、不作事、無染、無淨的生滅。世尊，我不執著也看不到如性、不誑如性、不變如性、法性、法界、法住、法決定、實際或不可思議界的生滅。」
8.9“Similarly, Lord, I do not apprehend and do not see the waxing and waning of the dharmas that are wholesome and unwholesome, basic immorality and not basic immorality, with outflows and without outflows, with afflictions and without afflictions, ordinary and extraordinary, compounded and uncompounded, defiled and purified, [F.77.a] or saṃsāra and nirvāṇa. Lord, I do not apprehend and do not see the waxing and waning of dharmas that are past, future, or present. Lord, I do not apprehend and do not see the waxing and waning of the Lord. Lord, I do not apprehend and do not see the waxing and waning of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems in the eastern direction as there are sand particles in the Gaṅgā River. Lord, given that I do not apprehend and do not see the waxing and waning of tathāgatas, worthy ones, unsurpassed, perfect, complete buddhas seated together with their śrāvaka saṅghas and bodhisattva communities in as many world systems as there are sand particles in the Gaṅgā River in each of the southern, western, northern, northeastern, southeastern, southwestern, or northwestern directions, below or above, which bodhisattva will I advise and instruct in what perfection of wisdom? Lord, that name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.
8.9「同樣地，世尊，我不執著、不見善法和不善法的生滅，不執著、不見根本罪和非根本罪的生滅，不執著、不見有漏和無漏法的生滅，不執著、不見有煩惱和無煩惱法的生滅，不執著、不見世間和出世法的生滅，不執著、不見有為和無為法的生滅，不執著、不見雜染和清淨法的生滅，不執著、不見輪迴和涅槃的生滅。世尊，我不執著、不見過去、未來、現在法的生滅。世尊，我不執著、不見世尊的生滅。世尊，我不執著、不見如來、阿羅漢、無上、正等、正覺的佛，與其聲聞僧和菩薩僧眾共坐於東方恆河沙數世界的生滅。世尊，我不執著、不見如來、阿羅漢、無上、正等、正覺的佛，與其聲聞僧和菩薩僧眾共坐於南、西、北、東北、東南、西南、西北方，以及下方和上方如恆河沙數世界的生滅。既然我不執著、不見如來、阿羅漢、無上、正等、正覺的佛，與其聲聞僧和菩薩僧眾共坐於如恆河沙數世界的生滅，那麼我將教導和指導哪一位菩薩修習什麼般若波羅蜜多呢？世尊，那個名號進一步既不獨立存在，也不與任何事物相關聯。為什麼呢？因為那個名號本不存在，所以既不獨立存在，也不與任何事物相關聯。」
8.10“Thus, Lord, I do not apprehend and do not see the waxing and waning of the suchness of all phenomena. Given that I do not apprehend and do not see even the waxing and waning of the name of the suchness of all phenomena, which bodhisattva will I advise and instruct in what perfection of wisdom? Lord, that name suchness , furthermore, does not stand alone [F.77.b] and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.
8.10「世尊，我不執著、不見一切法如性的生滅。世尊，既然我不執著、不見一切法如性的名稱生滅，我將教誡哪個菩薩、安立什麼般若波羅蜜多？世尊，那個『如性』的名稱，進一步說，它不獨立存在，也不與任何事物相遇。為什麼？那個名稱不存在，因此它不獨立存在，也不與任何事物相遇。」
8.11“Lord, whatever this designation bodhisattva that is a conventional term for the true nature of dharmas is, it cannot be said to be aggregates, or constituents, or sense fields, up to the distinct attributes of a buddha—or anything at all, insofar as it is just a dharma designation. Lord, it is just as the name dream cannot be said to be anything at all, and the names illusion, echo, apparition , mirage , a reflection of the moon in water, and magical creation cannot be said to be anything at all. That which is the name space cannot be said to be anything at all, and similarly the names earth, water, fire, and wind cannot be said to be anything at all. That which is the name suchness cannot be said to be anything at all, and the names unmistaken suchness , unaltered suchness , true nature of dharmas , dharma-constituent , establishment of dharmas , certification of dharmas , and very limit of reality cannot be said to be anything at all; the names perfection of giving , morality , patience , perseverance , concentration , and perfection of wisdom cannot be said to be anything at all; and the names morality , meditative stabilization , wisdom , liberation, and knowledge and seeing of liberation cannot be said to be anything at all. That which is the name stream enterer cannot be said to be anything at all, and the name stream enterer dharmas and the names once-returner , non-returner , [F.78.a] worthy one , pratyekabuddha , bodhisattva , and bodhisattva dharmas cannot be said to be anything at all. That which is the name buddha and the name buddha dharmas cannot be said to be anything at all—to be wholesome or unwholesome or neutral, to be basic immorality or not basic immorality, to be permanent or impermanent, or to be happiness or suffering, self or no self, calm or not calm, isolated or not isolated, or a real thing or not a real thing. Having seen the reason for this, Lord, I said, ‘Given that I do not apprehend and do not see the waxing and waning of all dharmas, this really is something I might be uneasy about, namely, were I to label with the name bodhisattva or perfection of wisdom .’ Lord, that name, furthermore, does not stand alone and does not meet up with anything. And why? That name does not exist, therefore it does not stand alone and does not meet up with anything.
8.11「世尊，無論『菩薩』這一名稱是什麼——它是對法性的世俗諦說法——都不能說它是五蘊、界、處，直至佛的十八不共法，或者說是任何事物，因為它只是一個法的名稱。世尊，就像『夢』這個名稱不能說是任何事物一樣，『幻』『回聲』『光影』『陽焰』『水中月』和『幻術』這些名稱也不能說是任何事物。『虛空』這個名稱不能說是任何事物，同樣『地』『水』『火』『風』這些名稱也不能說是任何事物。『如性』這個名稱不能說是任何事物，『不誑如性』『不變如性』『法性』『法界』『法住』『法決定』『實際』這些名稱也不能說是任何事物；『檀那波羅蜜多』『戒』『忍辱』『精進』『定』『般若波羅蜜多』這些名稱不能說是任何事物；『戒』『定』『慧』『解脫』『解脫知見』這些名稱也不能說是任何事物。『須陀洹』這個名稱不能說是任何事物，『須陀洹法』這個名稱、『一來果』『不還果』『阿羅漢』『辟支佛』『菩薩』『菩薩法』這些名稱都不能說是任何事物。『佛』這個名稱和『佛法』這個名稱不能說是任何事物——不能說它是善或不善或無記，是根本罪或非根本罪，是常或無常，是樂或苦，是我或無我，是寂靜或不寂靜，是遠離或不遠離，是實有或非實有。世尊，看到了這個原因，我才說：『既然我不執取、不見一切法的生滅，如果我用『菩薩』或『般若波羅蜜多』這個名稱來標籤，這真的是我可能感到不安的地方。』世尊，那個名稱，進一步說，不獨立存在，也不與任何事物相遇。為什麼呢？因為那個名稱不存在，所以它不獨立存在，也不與任何事物相遇。」
8.12“Lord, if the minds of bodhisattva great beings are not cowed, do not tense up, and do not experience regret, and if they do not tremble, feel frightened, or become terrified when the perfection of wisdom is being spoken about, you should know that those bodhisattva great beings stand on the irreversible level by way of not taking their stand on it and will go forth to the knowledge of all aspects.
8.12「世尊，如果菩薩摩訶薩的心不怯弱、不緊張、不後悔，當般若波羅蜜多被宣說時，不顫抖、不驚恐、不驚怖，你應該知道那些菩薩摩訶薩以不住於其中的方式而住於不退轉地，將趨向一切相智。」
8.13“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in form ; they should not stand in feeling, perception, volitional factors, [F.78.b] or consciousness; they should not stand in the eyes, ears, nose, tongue, body, or thinking mind; and they should not stand in a form , a sound, a smell, a taste, a feeling, or a dharma. They should not stand in the eye consciousness, and they should not stand in the ear consciousness, nose consciousness, tongue consciousness, body consciousness, or thinking-mind consciousness. They should not stand in eye contact; they should not stand in feeling that arises from the condition of eye contact; they should not stand in ear, nose, tongue, body, or thinking-mind contact; and they should not stand in feeling that arises from the condition of ear, nose, tongue, body, or thinking-mind contact. They should not stand in the earth element, and they should not stand in the water element, fire element, wind element, space element, or consciousness element. They should not stand in ignorance, and they should not stand in volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , or old age and death.
8.13「而且，世尊，修習般若波羅蜜多的菩薩摩訶薩不應住於色；不應住於受、想、行或識；不應住於眼、耳、鼻、舌、身或意；不應住於色、聲、香、味、觸或法。不應住於眼識，不應住於耳識、鼻識、舌識、身識或意識。不應住於眼觸；不應住於眼觸所生之受；不應住於耳、鼻、舌、身或意觸；不應住於耳、鼻、舌、身或意觸所生之受。不應住於地界，不應住於水界、火界、風界、虛空界或識界。不應住於無明，不應住於行、識、名色、六處、觸、受、愛、取、有、生或老死。」
8.14“And why? Lord, it is because form is empty of form , and because feeling … perception … volitional factors … and consciousness is empty of consciousness. Lord, that emptiness of form is not form , and emptiness is not other than form . Form itself is emptiness, and emptiness itself is form . Lord, that emptiness of feeling is not feeling, and emptiness is not other than feeling. Feeling itself is emptiness, and emptiness itself is feeling. Lord, that emptiness of perception is not perception, and emptiness is not other [F.79.a] than perception. Perception itself is emptiness, and emptiness itself is perception. Lord, that emptiness of volitional factors is not volitional factors, and emptiness is not other than volitional factors. Volitional factors themselves are emptiness, and emptiness itself is volitional factors. Lord, that emptiness of consciousness is not consciousness, and emptiness is not other than consciousness. Consciousness itself is emptiness, and emptiness itself is consciousness.
8.14「為什麼呢？世尊，色是空的，受、想、行、識也是空的。世尊，色的空不是色，空也不異於色。色本身就是空，空本身就是色。世尊，受的空不是受，空也不異於受。受本身就是空，空本身就是受。世尊，想的空不是想，空也不異於想。想本身就是空，空本身就是想。世尊，行的空不是行，空也不異於行。行本身就是空，空本身就是行。世尊，識的空不是識，空也不異於識。識本身就是空，空本身就是識。」
8.15“Because of this one of many explanations, bodhisattva great beings practicing the perfection of wisdom should not stand in form , and they should not stand in feeling, perception, volitional factors, or consciousness. Connect this in the same way with the constituents and sense fields.
8.15「由於這許多解釋當中的一個，菩薩摩訶薩修習般若波羅蜜多，不應安住於色，也不應安住於受、想、行或識。以同樣的方式將此與諸界和諸處相連接。
8.16“The earth element is empty of the earth element. The emptiness of the earth element is not the earth element, and emptiness is not other than the earth element. The earth element itself is emptiness, and emptiness itself is the earth element. The water element … the fire element … the wind element … the space element … and the consciousness element is empty of the consciousness element. The emptiness of the consciousness element is not the consciousness element, and emptiness is not other than the consciousness element. The consciousness element itself is emptiness, and emptiness itself is the consciousness element.
8.16地界自體空於地界。地界之空不是地界，空也不異於地界。地界自體即是空，空自體即是地界。水界……火界……風界……虛空界……及識界自體空於識界。識界之空不是識界，空也不異於識界。識界自體即是空，空自體即是識界。
8.17“Ignorance is empty of ignorance. The emptiness of ignorance is not ignorance, and emptiness is not other than ignorance. Ignorance itself is emptiness, and emptiness itself is ignorance. Volitional factors … consciousness … [F.79.b] name and form … the six sense fields … contact … feeling … craving … appropriation … existence … birth … and old age and death is empty of old age and death. The emptiness of old age and death is not old age and death, and emptiness is not other than old age and death. Old age and death themselves are emptiness, and emptiness itself is old age and death. Because of this one of many explanations, bodhisattva great beings practicing the perfection of wisdom should not stand in ignorance, up to old age and death.
8.17「無明是空的。無明的空不是無明，空也不異於無明。無明本身就是空，空本身就是無明。行、識、名色、六處、觸、受、愛、取、有、生，以及老死也是空的。老死的空不是老死，空也不異於老死。老死本身就是空，空本身就是老死。因為這樣許多的解釋，世尊，修習般若波羅蜜多的菩薩摩訶薩不應該執著於無明，直到老死。」
8.18“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the applications of mindfulness. And why? Because the applications of mindfulness are empty of the applications of mindfulness. That emptiness of the applications of mindfulness is not the applications of mindfulness, and emptiness is not other than the applications of mindfulness. The applications of mindfulness themselves are emptiness, and emptiness itself is the applications of mindfulness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the applications of mindfulness.
8.18「而且，世尊，菩薩摩訶薩修習般若波羅蜜多，不應安住於念處。為什麼呢？因為念處空於念處。念處之空不是念處，空也不異於念處。念處本身即是空，空本身即是念處。由於這許多解釋當中的一個，世尊，菩薩摩訶薩修習般若波羅蜜多，不應安住於念處。
8.19“Similarly, they should not stand in the right efforts … legs of miraculous power … faculties … powers … limbs of awakening … path … noble truths … concentrations … immeasurables … formless absorptions … eight deliverances … nine serial absorptions … emptiness, signlessness, and wishlessness … clairvoyances … ten powers … fearlessnesses … detailed and thorough knowledges … great love … great [F.80.a] compassion … or the distinct attributes of a buddha.
8.19「同樣地，菩薩摩訶薩修習般若波羅蜜多，應當不安住於正勤、神足、根、力、覺支、道、聖諦、禪定、無量心、無色定、八解脫、九次第定、空、無相、無願、神通、十力、無畏、種智、大愛、大悲，乃至佛的十八不共法。」
8.20“And why? Because the distinct attributes of a buddha are empty of the distinct attributes of a buddha. That emptiness of the distinct attributes of a buddha is not the distinct attributes of a buddha, and emptiness is not other than the distinct attributes of a buddha. The distinct attributes of a buddha themselves are emptiness, and emptiness itself is the distinct attributes of a buddha. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the distinct attributes of a buddha.
8.20「為什麼呢？因為佛的十八不共法是空的，空無佛的十八不共法。佛的十八不共法的空性不是佛的十八不共法，空性也不異於佛的十八不共法。佛的十八不共法本身就是空性，空性本身就是佛的十八不共法。基於這樣眾多的解釋方式，世尊啊，修行般若波羅蜜多的菩薩摩訶薩不應該安住於佛的十八不共法。
8.21“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of giving. And why? Because the perfection of giving is empty of the perfection of giving. Lord, that emptiness of the perfection of giving is not the perfection of giving, and emptiness is not other than the perfection of giving. The perfection of giving itself is emptiness, and emptiness itself is the perfection of giving. Similarly, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … or the perfection of wisdom. And why? Because the perfection of wisdom is empty of the perfection of wisdom. Lord, that emptiness of the perfection of wisdom is not the perfection of wisdom, and emptiness is not other than the perfection of wisdom. The perfection of wisdom itself is emptiness, and [F.80.b] emptiness itself is the perfection of wisdom. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in the perfection of wisdom.
8.21「而且，世尊，修行般若波羅蜜多的菩薩摩訶薩不應該安住在檀那波羅蜜多中。為什麼呢？因為檀那波羅蜜多是空的，檀那波羅蜜多本身是空。世尊，那檀那波羅蜜多的空不是檀那波羅蜜多，空也不異於檀那波羅蜜多。檀那波羅蜜多本身就是空，空本身就是檀那波羅蜜多。同樣地，修行般若波羅蜜多的菩薩摩訶薩不應該安住在尸羅波羅蜜多中……羼提波羅蜜多中……毘黎耶波羅蜜多中……禪那波羅蜜多中……或般若波羅蜜多中。為什麼呢？因為般若波羅蜜多是空的，般若波羅蜜多本身是空。世尊，那般若波羅蜜多的空不是般若波羅蜜多，空也不異於般若波羅蜜多。般若波羅蜜多本身就是空，空本身就是般若波羅蜜多。因為有這樣眾多的解釋方式，世尊，修行般若波羅蜜多的菩薩摩訶薩不應該安住在般若波羅蜜多中。」
8.22“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in syllables, in syllable accomplishment, in a single explanation, in two explanations, or in a number of different explanations. And why? Lord, it is because syllables are empty of syllables. Lord, that emptiness of syllables is not syllables, and emptiness is not other than syllables. The syllables themselves are emptiness, and emptiness itself is the syllables. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in syllables.
8.22「此外，世尊，修習般若波羅蜜多的菩薩摩訶薩不應住於音聲，不應住於音聲的成就，不應住於單一的解釋，不應住於二種解釋，也不應住於眾多不同的解釋。為什麼呢？世尊，因為音聲本身是空於音聲的。世尊，音聲的空性並非音聲，空性也不異於音聲。音聲本身就是空性，空性本身就是音聲。以此種種解釋之一，世尊，修習般若波羅蜜多的菩薩摩訶薩不應住於音聲。」
8.23“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘ form is impermanent,’ and they should not stand in ‘feeling, perception, volitional factors, or consciousness is impermanent.’ And why? Lord, it is because form that is impermanent is empty of the intrinsic nature of form that is impermanent. That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. Impermanence itself is emptiness, and emptiness itself is impermanence. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘ form is impermanent.’
8.23「復次，世尊，菩薩摩訶薩修行般若波羅蜜多，不應安住於『色無常』，亦不應安住於『受、想、行、識無常』。何以故？世尊，以色無常自性空故。彼無常之空非無常，無常亦非異於空。無常自性即是空，空自性即是無常。以此一多解釋，世尊，菩薩摩訶薩修行般若波羅蜜多，不應安住於『色無常』。」
8.24“Similarly, they should not stand in ‘feeling is impermanent’ … ‘perception is impermanent’ … [F.81.a] ‘volitional factors are impermanent’ … or ‘consciousness is impermanent.’ And why? Lord, it is because consciousness that is impermanent is empty of the intrinsic nature of consciousness that is impermanent. That which is the emptiness of impermanence is not impermanence, and impermanence is not other than emptiness. Impermanence itself is emptiness, and emptiness itself is impermanence. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in consciousness.
8.24「同樣地，菩薩摩訶薩修習般若波羅蜜多，不應安住於『受是無常』……『想是無常』……『行是無常』……或『識是無常』。何以故？世尊，以識無常於識無常的自性而為空故。那識無常的空，不是無常，無常也不異於空。無常本身即是空，空本身即是無常。因此諸多解說中的一種，世尊，菩薩摩訶薩修習般若波羅蜜多，不應安住於識。」
8.25“Similarly, they should not stand in ‘ form is suffering, selfless, calm, empty, signless, wishless, or isolated.’ Similarly, they should not stand in ‘feeling…’; ‘perception…’; ‘volitional factors…’; or consciousness is suffering, selfless, calm, empty, signless, wishless, or isolated.’ And why? Lord, it is because consciousness that is isolated is empty of consciousness that is isolated. Lord, the isolation of consciousness is not consciousness, and isolation is not other than consciousness. Consciousness itself is isolation, and isolation itself is consciousness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in ‘consciousness is isolated.’
8.25「同樣地，菩薩摩訶薩修習般若波羅蜜多，不應住於『色是苦、無我、寂靜、空、無相、無願或寂滅』。同樣地，不應住於『受…』、『想…』、『行…』，或『識是苦、無我、寂靜、空、無相、無願或寂滅』。為什麼呢？世尊，因為寂滅的識空於寂滅的識。世尊，識的寂滅不是識，寂滅不異於識。識本身就是寂滅，寂滅本身就是識。由於這一個多解釋之故，世尊，菩薩摩訶薩修習般若波羅蜜多應不住於『識是寂滅』。」
8.26“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in suchness. And why? Lord, it is because suchness is empty of suchness. Lord, the emptiness of suchness is not suchness, [F.81.b] and suchness is not other than emptiness. Suchness itself is emptiness, and emptiness itself is suchness. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in suchness. Similarly, they should not stand in the true nature of dharmas, the dharma-constituent, the certification of dharmas, or the very limit of reality.
8.26世尊，菩薩摩訶薩修習般若波羅蜜多，不應住於如性。為什麼呢？世尊，因為如性是空於如性的。世尊，如性的空性不是如性，如性也不異於空性。如性本身就是空性，空性本身就是如性。由於這一種種解說的原因，世尊，菩薩摩訶薩修習般若波羅蜜多，不應住於如性。同樣地，他們不應住於法性、法界、法決定，或實際。
8.27“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in all the dhāraṇī gateways. And why? Lord, it is because the dhāraṇī gateways are empty of the dhāraṇī gateways. Lord, the emptiness of the dhāraṇī gateways is not the dhāraṇī gateways, and the dhāraṇī gateways are not other than emptiness. The dhāraṇī gateways themselves are emptiness, and emptiness itself is the dhāraṇī gateways. Because of this one of many explanations, Lord, bodhisattva great beings practicing the perfection of wisdom should not stand in all the dhāraṇī gateways.
8.27「此外，世尊，修行般若波羅蜜多的菩薩摩訶薩不應執著於一切陀羅尼門。為什麼呢？世尊，因為陀羅尼門本身就是空的。世尊，陀羅尼門的空性不是陀羅尼門，陀羅尼門也不是不同於空的東西。陀羅尼門本身就是空，空本身就是陀羅尼門。正因為這一諸多解釋中的一種，世尊，修行般若波羅蜜多的菩薩摩訶薩不應執著於一切陀羅尼門。」
8.28“Furthermore, Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in form with a mind that has descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of form , and they do not practice the perfection of wisdom. If they stand in feeling … perception … volitional factors … or consciousness, they practice an enactment of consciousness, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not [F.82.a] become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.
8.28「而且，世尊，若菩薩摩訶薩修習般若波羅蜜多時，缺乏方便善巧，以執著「我」、執著「我所」的心住於色，他們就是在修習色的作業，並非在修習般若波羅蜜多。若他們住於受……想……行……或識，他們就是在修習識的作業，並非在修習般若波羅蜜多。為什麼呢？因為菩薩摩訶薩修習作業，就不能培育般若波羅蜜多，不能完全把握般若波羅蜜多，不能融入般若波羅蜜多的瑜伽，因此不能圓滿般若波羅蜜多，也不能前往一切相智。」
8.29“Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in the dhāraṇī gateways with minds that have descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of them, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not fulfill the perfection of wisdom and go forth to the knowledge of all aspects.
8.29「世尊，若菩薩摩訶薩修習般若波羅蜜多，不具方便善巧，執著陀羅尼門，其心墮入執著我、執著我所，則修習陀羅尼門的作業，不修習般若波羅蜜多。何以故？因為菩薩摩訶薩修習作業，不修習般若波羅蜜多，不圓滿通達般若波羅蜜多，不安住於般若波羅蜜多的瑜伽，是故不圓滿般若波羅蜜多，不能趣向一切相智。」
8.30“Lord, if bodhisattva great beings practicing the perfection of wisdom without skill in means stand in suchness, unmistaken suchness, unaltered suchness, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, or the very limit of reality with minds that have descended into grasping at ‘I’ and grasping at ‘mine,’ they practice an enactment of those, and they do not practice the perfection of wisdom. And why? Because bodhisattva great beings practicing an enactment do not cultivate the perfection of wisdom, do not fully grasp the perfection of wisdom, do not become absorbed in the yoga of the perfection of wisdom, and therefore do not complete the perfection of wisdom and go forth to the knowledge of all aspects. [F.82.b]
8.30世尊，如果菩薩摩訶薩修行般若波羅蜜多，不具方便善巧，以執著「我」和「我所」的心住於如性、不誑如性、不變如性、法性、法界、法住、法決定或實際，就會實踐這些法的作業，而不是修行般若波羅蜜多。為什麼呢？因為菩薩摩訶薩實踐作業，就不會修習般若波羅蜜多，不會完全領悟般若波羅蜜多，不會進入般若波羅蜜多的瑜伽，所以不會圓滿般若波羅蜜多，不會趣向一切相智。
8.31“And why? It is because, Lord, form is not fully grasped, and feeling, perception, volitional factors, and consciousness are not fully grasped. And why? Because a form not fully grasped is not form because of the emptiness of a basic nature, and feeling … perception … volitional factors … and consciousness not fully grasped is not consciousness, because of the emptiness of a basic nature, up to the very limit of reality is not fully grasped. And why? Because the very limit of reality not fully grasped is not the very limit of reality because of the emptiness of a basic nature. And also, the perfection of wisdom is not fully grasped … because of the emptiness of a basic nature.
8.31「為什麼呢？因為，世尊，色沒有被完全把握，受、想、行、識也沒有被完全把握。為什麼呢？因為沒有被完全把握的色，由於自性空的緣故，不是色；受、想、行、識沒有被完全把握，由於自性空的緣故，不是識，直到實際沒有被完全把握。為什麼呢？因為沒有被完全把握的實際，由於自性空的緣故，不是實際。同樣地，般若波羅蜜多沒有被完全把握……由於自性空的緣故。」
8.32“Lord, bodhisattva great beings thus practicing the perfection of wisdom should analyze how all dharmas are empty of a basic nature, and the investigation of them should be done in such a way that the thinking mind does not consider any dharma at all. Lord, this meditative stabilization sphere of bodhisattva great beings is called sarvadharmāparigṛhīta ; it is vast, prized, infinite, fixed, cannot be stolen, and is not shared in common with śrāvakas and pratyekabuddhas.
8.32「世尊，菩薩摩訶薩這樣修習般若波羅蜜多，應當分析一切法都自性空，對它們的觀察應當這樣進行：意不執著任何法。世尊，菩薩摩訶薩這種定的境界叫作『一切法攝受』，它是廣大的、珍貴的、無邊的、堅固的、不可被盜取的，也不與聲聞和辟支佛共同具有。
8.33“Bodhisattva great beings abiding in that sphere of meditative stabilizations will go forth to the knowledge of all aspects. And that knowledge of all aspects is not fully grasped, because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, [F.83.a] the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature. And why? Because it cannot be expressed as a causal sign, because a causal sign is an affliction.
8.33「菩薩摩訶薩安住在那般若波羅蜜多定門中，就會趨向一切相智。而那一切相智是不被完全領會的，因為內空、外空、內外空、空空、大空、究竟空、有為空、無為空、無始無終空、無始無終空、無遮空、自性空、一切法空、自相空、無所得空、無物空、自性空和無性空。為什麼呢？因為它不能被表達為因相，因為因相是煩惱。」
8.34“What is a causal sign? Form is a causal sign. Feeling, perception, volitional factors, and consciousness are causal signs. Eyes are a causal sign. Ears, nose, tongue, body, and thinking mind are causal signs. A form is a causal sign. A sound, a smell, a taste, a feeling, and a dharma are causal signs. Eye consciousness is a causal sign. Ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness are causal signs. Eye contact is a causal sign. Ear contact, nose contact, tongue contact, body contact, and thinking-mind contact are causal signs. Feeling that arises from the condition of eye contact is a causal sign. Feeling that arises from the condition of ear contact, feeling that arises from the condition of nose contact, feeling that arises from the condition of tongue contact, feeling that arises from the condition of body contact, and feeling that arises from the condition of thinking-mind contact are causal signs. The earth element is a causal sign. The water element, fire element, wind element, space element, and consciousness element are causal signs. Ignorance is a causal sign. [F.83.b] Volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , and old age and death are causal signs. The applications of mindfulness, the right efforts, the legs of miraculous power, the faculties, the powers, the limbs of awakening, the path, the perfections, the ten powers, the fearlessnesses, the detailed and thorough knowledges, the distinct attributes of a buddha, emptiness, signlessness, wishlessness, not occasioning anything, the dharma-constituent, the true nature of dharmas, the certification of dharmas, the meditative stabilization gateways, and the dhāraṇī gateways are all causal signs. Syllables are causal signs. A single explanation, two explanations, and a number of different explanations are causal signs. Clairvoyance is a causal sign. All the meditative stabilization gateways and dhāraṇī gateways are causal signs. They are all called affliction .
8.34「什麼是相？色是相。受、想、行、識是相。眼是相。耳、鼻、舌、身、意是相。色是相。聲、香、味、受、法是相。眼識是相。耳識、鼻識、舌識、身識、意識是相。眼觸是相。耳觸、鼻觸、舌觸、身觸、意觸是相。由眼觸所生的受是相。由耳觸所生的受、由鼻觸所生的受、由舌觸所生的受、由身觸所生的受、由意觸所生的受是相。地界是相。水界、火界、風界、虛空界、識界是相。無明是相。行、識、名色、六處、觸、受、愛、取、有、生、老死是相。念處、正勤、神足、根、力、覺支、道、度、十力、無畏、種智、佛的十八不共法、空、無相、無願、不作事、法界、法性、法決定、定門、陀羅尼門都是相。音聲是相。單一的說明、二種說明、多種不同的說明是相。神通是相。一切定門和陀羅尼門都是相。這些都稱為煩惱。」
8.35“If the perfection of wisdom were something that could be taken up through a causal sign, then the religious mendicant Śreṇika would not have gained faith in the knowledge of a knower of all here in this teaching. Which faith? The trust, feeling of confidence, and belief in the perfection of wisdom, the feeling that it is reliable, and the thinking about, weighing, and testing of it—and this not by way of a causal sign and not by way of the absence of a causal sign. Thus, it should be taken up by way of no causal sign and no absence of causal sign, without taking it up.
8.35「如果般若波羅蜜多可以透過因相而領受，那麼苦行者瓶沙王就不會在此教法中獲得對一切知智的信心。什麼是信心？對般若波羅蜜多的信任、信心和相信，認為它是可靠的，以及對它的思考、權衡和考驗——這一切都不是透過因相，也不是透過無因相的方式。因此，應該透過無因相和無無因相的方式來領受它，即不領受而領受。」
8.36“The religious mendicant Śreṇika also believed in this knowledge of a knower of all. As a faith follower he comprehended with partial knowledge, and having thus comprehended did not fully grasp form . Similarly, he did not fully grasp feeling, perception, volitional factors, [F.84.a] or consciousness. And why? Because he did not apprehend a grasper of all dharmas that are empty of their own mark. And again, why? Because he did not see that knowledge as an inner attainment and clear realization, and he did not see it as an outer one. He did not see that knowledge as an inner and outer attainment and clear realization, and he did not see that knowledge as some other attainment and clear realization either.
8.36「宗教苦行者瓶沙王也相信這一切知智。作為一位信行者，他用部分智慧領悟了，這樣領悟之後，並未完全掌握色。同樣地，他也未完全掌握受、想、行或識。為什麼呢？因為他未執著一個掌握一切無自性法的掌握者。再者，為什麼呢？因為他未見到那個智慧作為內在的證得和現觀，也未見到它作為外在的證得和現觀。他未見到那個智慧作為內外的證得和現觀，也未見到那個智慧作為其他任何證得和現觀。」
8.37“And why? Because he did not apprehend and see any dharma with which he might know, or which might know, or which he might know, because he did not see that knowledge inside form , and he did not see that knowledge inside feeling, perception, volitional factors, or consciousness; he did not see that knowledge outside form , and he did not see that knowledge outside feeling, perception, volitional factors, or consciousness; he did not see that knowledge inside and outside of form , and he did not see that knowledge inside and outside of feeling, perception, volitional factors, or consciousness; and he did not see that knowledge as other than form , and he did not see that knowledge as other than feeling, perception, volitional factors, or consciousness, because of the emptiness of outer and inner. Similarly, up to he did not see that knowledge inside the very limit of reality, he did not see that knowledge outside the very limit of reality, he did not see that knowledge inside and outside the very limit of reality, and he did not see that knowledge as other than the very limit of reality, [F.84.b] because of the emptiness of outer and inner.
8.37「為什麼呢？因為他沒有領悟和看到任何可以用來知道、能夠知道或他可以知道的法，因為他沒有在色內看到那知慧，也沒有在受、想、行或識內看到那知慧；他沒有在色外看到那知慧，也沒有在受、想、行或識外看到那知慧；他沒有在色的內外看到那知慧，也沒有在受、想、行或識的內外看到那知慧；他沒有把那知慧看作是不同於色的，也沒有把那知慧看作是不同於受、想、行或識的，因為外內的空性。同樣地，直到他沒有在實際內看到那知慧，他沒有在實際外看到那知慧，他沒有在實際的內外看到那知慧，他沒有把那知慧看作是不同於實際的，因為外內的空性。」
8.38“The religious mendicant Śreṇika believed in this one of many explanations, and, because he could not find all dharmas, as a faith follower believing in it he took the true nature of dharmas as his authority and entered into the knowledge of a knower of all. Believing like that, he did not fully grasp any dharma, because he did not pay attention to any causal signs. He did not apprehend any dharma to seize or release, because all dharmas are not seized and are not released; and he did not even falsely project nirvāṇa, because he did not falsely project all dharmas. Lord, this—namely, that he does not fully grasp form , that he does not fully grasp feeling, perception, volitional factors, or consciousness because he has not fully grasped all dharmas, up to that he has not fully grasped even the very limit of reality because he has not fully grasped all dharmas—is the state in which the bodhisattva great beings have gone beyond the others; it is the perfection of wisdom.
8.38「苦行者瓶沙王相信這眾多解釋中的一個，由於他無法找到所有的法，作為信行者相信這一點，他以法性作為自己的依據，進入一切知智。以這樣的信念，他不完全領受任何法，因為他不注意任何因相。他不執著任何法去抓取或放棄，因為所有的法既不被抓取也不被放棄；他甚至沒有虛妄地執著涅槃，因為他沒有虛妄地執著所有的法。世尊，這——即他不完全領受色，他不完全領受受、想、行、識，因為他沒有完全領受所有的法，乃至他甚至沒有完全領受實際，因為他沒有完全領受所有的法——就是菩薩摩訶薩超越他人的狀態；這就是般若波羅蜜多。」
8.39“In the interim they do not pass into complete nirvāṇa until their prayers are completed, up to until the eighteen distinct attributes are completed. And why? Because those prayers are nonprayers, those powers are nonpowers, those fearlessnesses are nonfearlessnesses, those detailed and thorough knowledges are nondetailed and nonthorough knowledges, up to those eighteen distinct attributes of a buddha are nonbuddhadharmas—they are not dharmas and they are not nondharmas. Lord, this—namely, that they do not fully grasp form , up to that they do not fully grasp even the very limit of reality because they have not fully grasped all dharmas—is the state in which [F.85.a] bodhisattva great beings have gone beyond the others; it is the perfection of wisdom. [B7]
8.39「在這期間，他們在願望圓滿之前不進入圓寂涅槃，直到十八不共法圓滿為止。為什麼呢？因為那些願望是非願望，那些力是非力，那些無畏是非無畏，那些種智是非種智，直到那些佛的十八不共法是非佛法——它們既不是法，也不是非法。世尊，這就是說，他們不圓滿地執受色，直到他們不圓滿地執受實際，因為他們沒有圓滿地執受一切法——這就是菩薩摩訶薩超越他人的狀態；這就是般若波羅蜜多。」
8.40“Furthermore, Lord, bodhisattva great beings practicing the perfection of wisdom should make an investigation like this: ‘Just what is the perfection of wisdom? Of what is it a perfection of wisdom? Why is it the perfection of wisdom? And what is the perfection of wisdom for?’ If, when they investigate and ponder like that, they see that the dharma that does not exist and that they do not find is the perfection of wisdom, they see it well, because, Lord, all dharmas do not exist and are not found.”
8.40「此外，世尊，菩薩摩訶薩修行般若波羅蜜多應當這樣觀察：『究竟什麼是般若波羅蜜多？它是什麼的般若波羅蜜多？為什麼是般若波羅蜜多？般若波羅蜜多有什麼作用？』如果菩薩摩訶薩這樣觀察思惟，見到不存在、不可得的法就是般若波羅蜜多，那就是正確的見解。世尊，因為一切法都不存在、都不可得。」
8.41Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, what dharmas do not exist and are not found?”
8.41那時舍利弗尊者問須菩提尊者說：「尊者須菩提，什麼法不存在且無法找到？」
8.42“Venerable Śāriputra,” replied Subhūti, “because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, great emptiness, the emptiness of ultimate reality, the emptiness of the compounded, the emptiness of the uncompounded, the emptiness of what transcends limits, the emptiness of no beginning and no end, the emptiness of nonrepudiation, the emptiness of a basic nature, the emptiness of all dharmas, the emptiness of its own mark, the emptiness of not apprehending, the emptiness of a nonexistent thing, the emptiness of an intrinsic nature, and the emptiness that is the nonexistence of an intrinsic nature, the perfection of wisdom, Venerable Śāriputra, does not exist and is not found. The perfection of concentration, the perfection of perseverance, the perfection of patience, [F.85.b] the perfection of morality, and the perfection of giving do not exist and are not found. Venerable Śāriputra, inner emptiness does not exist and is not found. Venerable Śāriputra, up to the emptiness that is the nonexistence of an intrinsic nature also does not exist and is not found. Venerable Śāriputra, because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, form does not exist and is not found. Venerable Śāriputra, feeling, perception, volitional factors, and consciousness do not exist and are not found, up to the thirty-seven dharmas on the side of awakening do not exist and are not found. The clairvoyances do not exist and are not found, up to the eighteen distinct attributes of a buddha do not exist and are not found. Venerable Śāriputra, suchness does not exist and is not found. Venerable Śāriputra, the true nature of dharmas, the dharma-constituent, the establishment of dharmas, the certification of dharmas, up to the very limit of reality does not exist and is not found. Venerable Śāriputra, a stream enterer also does not exist and is not found, up to Venerable Śāriputra, a worthy one, pratyekabuddha, bodhisattva, and buddha do not exist and are not found. Venerable Śāriputra, because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature, all-knowledge also does not exist and is not found. The knowledge of all path aspects does not exist and is not found. Venerable Śāriputra, the knowledge of all aspects also does not exist and is not found.
8.42「尊者舍利弗，因為內空、外空、內外空、空空、大空、究竟空、有為空、無為空、無始無終空、無始無終空、無遮空、自性空、一切法空、自相空、無所得空、無物空、自性空及無自性空，般若波羅蜜多尊者舍利弗，不存在且不可得。禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多、檀那波羅蜜多不存在且不可得。尊者舍利弗，內空不存在且不可得。尊者舍利弗，乃至無自性空也不存在且不可得。尊者舍利弗，因為內空乃至無自性空，色不存在且不可得。尊者舍利弗，受、想、行、識不存在且不可得，乃至三十七菩提分法不存在且不可得。神通不存在且不可得，乃至佛的十八不共法不存在且不可得。尊者舍利弗，如性不存在且不可得。尊者舍利弗，法性、法界、法住、法決定，乃至實際不存在且不可得。尊者舍利弗，須陀洹也不存在且不可得，乃至尊者舍利弗，阿羅漢、辟支佛、菩薩、佛不存在且不可得。尊者舍利弗，因為內空乃至無自性空，一切智也不存在且不可得。一切相道智不存在且不可得。尊者舍利弗，一切相智也不存在且不可得。」
8.43“Venerable Śāriputra, if the minds of bodhisattva great beings thus practicing the perfection of wisdom are not cowed, do not tense up, and do not experience regret—if they do not tremble, feel frightened, or become terrified—you should know that those bodhisattva great beings are not separated from the knowledge of all aspects.”
8.43「舍利弗，菩薩摩訶薩如是修行般若波羅蜜多，其心不怯弱、不緊張、不生悔恨，不顫抖、不驚恐、不驚怖，舍利弗，當知彼諸菩薩摩訶薩不離一切相智。」
8.44Then venerable Śāriputra asked venerable Subhūti, “Venerable Subhūti, why should you know that bodhisattva great beings [F.86.a] are not separated from the knowledge of all aspects?”
8.44於是舍利弗尊者問須菩提尊者說：「尊者須菩提，為什麼應該知道菩薩摩訶薩不離一切相智呢？」
8.45“Venerable Śāriputra,” replied Subhūti, “ form is separated from the intrinsic nature of form , and bodhisattva great beings practicing the perfection of wisdom know that as it really is. Venerable Śāriputra, feeling … perception … volitional factors … and consciousness is separated from the intrinsic nature of consciousness. Venerable Śāriputra, the perfection of giving … the perfection of morality … the perfection of patience … the perfection of perseverance … the perfection of concentration … and the perfection of wisdom is separated from the intrinsic nature of the perfection of wisdom. Connect this in the same way with Venerable Śāriputra, the eighteen distinct attributes of a buddha are separated from the intrinsic nature of the eighteen distinct attributes of a buddha, and the very limit of reality is separated from the intrinsic nature of the very limit of reality.”
8.45須菩提回答說：「舍利弗，色與色的自性相離，菩薩摩訶薩修習般若波羅蜜多，如實了知這一點。舍利弗，受……想……行……以及識與識的自性相離。舍利弗，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……以及般若波羅蜜多與般若波羅蜜多的自性相離。舍利弗，如此相應地連接，十八不共法與十八不共法的自性相離，實際與實際的自性相離。」
8.46Śāriputra then asked, “Venerable Subhūti, what intrinsic nature does form have, and what intrinsic nature do feeling, perception, volitional factors, and consciousness have?”
8.46舍利弗隨後問道：「尊者須菩提，色具有什麼自性，受、想、行、識又具有什麼自性？」
8.47“Venerable Śāriputra,” replied Subhūti, “the intrinsic nature of form is not a real thing, and the intrinsic nature of feeling, perception, volitional factors, and consciousness is not a real thing. Venerable Śāriputra, the intrinsic nature of the very limit of reality is not a real thing, so, Venerable Śāriputra, because of this one of many explanations, form is separated from the intrinsic nature of form , feeling … perception … volitional factors … and consciousness is separated from the intrinsic nature of consciousness. And similarly, up to the very limit of reality is separated from the intrinsic nature of the very limit of reality. [F.86.b]
8.47「尊者舍利弗，」須菩提回答說，「色的自性不是真實的東西，受、想、行、識的自性也不是真實的東西。尊者舍利弗，法界的自性不是真實的東西。所以，尊者舍利弗，基於這諸多解釋中的一種，色與色的自性相離，受、想、行、識與識的自性相離。同樣地，直到法界與法界的自性相離。」
8.48“Furthermore, Venerable Śāriputra, form is separated from the defining mark of form . Feeling … perception … volitional factors … and consciousness is separated from the defining mark of consciousness. And similarly, up to the very limit of reality is separated from the defining mark of the very limit of reality.
8.48「而且，舍利弗，色與色的相分離。受、想、行和識與識的相分離。乃至法界與法界的相分離。」
8.49“A defining mark too is separated from the intrinsic nature of a defining mark. The intrinsic nature of a defining mark is separated from the intrinsic nature of a defining mark.”
8.49「相亦從相之自性分離。相之自性亦從相之自性分離。」
8.50Śāriputra then asked, “Venerable Subhūti, do bodhisattva great beings training in this training go forth to the knowledge of all aspects?”
8.50舍利弗再問道：「尊者須菩提，菩薩摩訶薩修習此訓練是否趨入一切相智？」
8.51“Exactly so. Venerable Śāriputra, exactly so,” replied Subhūti. “Bodhisattva great beings who are training in this training go forth to the knowledge of all aspects. And why? Venerable Śāriputra, it is because all dharmas have not been produced and have not gone forth.”
8.51「正是如此。舍利弗，正是如此，」須菩提回答。「菩薩摩訶薩在這樣的修行中進行訓練，會趣向一切相智。為什麼呢？舍利弗，因為一切法都沒有生起，也沒有趣向。」
8.52“Venerable Subhūti, why have all dharmas not been produced and not gone forth?” asked Śāriputra.
8.52「尊者須菩提，為什麼一切法沒有生起也沒有去呢？」舍利弗問道。
8.53“Venerable Śāriputra,” replied Subhūti, “ form is empty of form . You cannot get at its production and going forth. Similarly, feeling … perception … volitional factors … and consciousness is empty of consciousness. You cannot get at its production and going forth. Similarly, up to the very limit of reality is empty of the very limit of reality. You cannot get at its production and going forth.
8.53「舍利弗尊者，」須菩提回答說，「色空於色。你無法得到它的生起和去。同樣地，受……想……行……以及識空於識。你無法得到它的生起和去。同樣地，直到實際，實際空於實際。你無法得到它的生起和去。」
8.54“Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom are near unsurpassed, perfect, complete awakening. And as they get ever nearer to unsurpassed, perfect, complete awakening they get ever closer to attaining a perfectly pure body, a perfectly pure voice, a perfectly pure mind, and perfectly pure marks. And as bodhisattva great beings attain an ever more perfectly pure [F.87.a] body, an ever more perfectly pure voice, an ever more perfectly pure mind, and ever more perfectly pure marks, they do not produce a greedy thought, and they do not produce any thought with hatred, confusion, pride, deviousness, envy, miserliness, attachment, or view, so they never are born in a mother’s womb, they constantly and always take birth apparitionally, and, except to bring beings to maturity, they are never born in the terrible forms of life. They will bring beings to maturity, purify a buddhafield, and pass on from buddhafield to buddhafield without ever being separated from the lord buddhas until awakening in unsurpassed, perfect, complete awakening. Therefore, Venerable Śāriputra, bodhisattva great beings who want to attain these good qualities and benefits should practice the perfection of wisdom without giving up perseverance. Venerable Śāriputra, bodhisattva great beings thus practicing the perfection of wisdom are near unsurpassed, perfect, complete awakening.”
8.54「尊者舍利弗，菩薩摩訶薩如此修習般若波羅蜜多，就接近無上正等正覺。當他們越來越接近無上正等正覺時，就越來越接近獲得完全清淨的身、完全清淨的語、完全清淨的心，以及完全清淨的相。當菩薩摩訶薩獲得越來越完全清淨的身、越來越完全清淨的語、越來越完全清淨的心，以及越來越完全清淨的相時，他們不會生起貪婪的念頭，也不會生起任何帶有嗔恨、癡迷、憍慢、狡詐、悋惜、慳貪、貪執或邪見的念頭。因此他們永遠不會在母胎中出生，而是經常以光影身的方式出生，除了要使眾生成熟外，他們永遠不會在惡趣中出生。他們將使眾生成熟，清淨佛土，從一個佛土往來到另一個佛土，始終不與諸佛分離，直到在無上正等正覺中證悟。因此，尊者舍利弗，那些想要獲得這些功德和利益的菩薩摩訶薩應該不放棄精進而修習般若波羅蜜多。尊者舍利弗，菩薩摩訶薩如此修習般若波羅蜜多，就接近無上正等正覺。」
8.55This was the eighth chapter, “The Religious Mendicant Śreṇika,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
8.55（結尾）