Chapter 9: Causal Signs
第九品：因相
9.1Then venerable Subhūti said to the Lord, “Lord, if bodhisattva great beings practicing the perfection of wisdom without skillful means [F.87.b] practice form they practice a causal sign; they do not practice the perfection of wisdom. If they practice feeling, perception, volitional factors, or consciousness they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘ form is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent’ they practice a causal sign; they do not practice the perfection of wisdom. If they practice ‘ form is happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is ‘happiness’ or ‘suffering’ they practice a causal sign. If they practice ‘ form is self’ or ‘no self’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is self’ or ‘no self’ they practice a causal sign. If they practice ‘ form is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is calm’ or ‘not calm’ they practice a causal sign. If they practice ‘ form is isolated’ or ‘not isolated’ they practice a causal sign. If they practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or ‘not isolated’ they practice a causal sign; they do not practice the perfection of wisdom.
9.1爾時尊者須菩提白世尊言：「世尊，菩薩摩訶薩修習般若波羅蜜多，不以方便善巧而修習色者，是修習因相；不修習般若波羅蜜多。若修習受、想、行、識者，是修習因相；不修習般若波羅蜜多。若修習『色是常』或『無常』者，是修習因相；不修習般若波羅蜜多。若修習『受、想、行、識是常』或『無常』者，是修習因相；不修習般若波羅蜜多。若修習『色是樂』或『苦』者，是修習因相。若修習『受、想、行、識是樂』或『苦』者，是修習因相。若修習『色是我』或『無我』者，是修習因相。若修習『受、想、行、識是我』或『無我』者，是修習因相。若修習『色是寂靜』或『不寂靜』者，是修習因相。若修習『受、想、行、識是寂靜』或『不寂靜』者，是修習因相。若修習『色是寂滅』或『不寂滅』者，是修習因相。若修習『受、想、行、識是寂滅』或『不寂滅』者，是修習因相；不修習般若波羅蜜多。」
9.2“Lord, if bodhisattva great beings practicing the perfection of wisdom [F.88.a] without skillful means practice the thirty-seven dharmas on the side of awakening they practice a causal sign. Similarly, if they practice the clairvoyances, the perfections, the five eyes, the powers, and the four fearlessnesses, up to the eighteen distinct attributes of a buddha, they practice a causal sign; they do not practice the perfection of wisdom.
9.2「世尊，如果菩薩摩訶薩修習般若波羅蜜多，如果沒有方便善巧而修習三十七菩提分法，他們就是在修習因相。同樣地，如果他們修習神通、度、五眼、力、四無所畏，直到十八不共法，他們就是在修習因相；他們並沒有在修習般若波羅蜜多。」
9.3“Lord, if it occurs to bodhisattva great beings practicing the perfection of wisdom, ‘I am practicing the perfection of wisdom,’ they practice what they falsely consider a fact. Those bodhisattva great beings practice just a causal sign.
9.3「世尊，如果菩薩摩訶薩修行般若波羅蜜多時，心中生起『我在修行般若波羅蜜多』的念頭，他們就是在修行他們虛妄執著的對象。那些菩薩摩訶薩只是在修行因相。」
9.4Lord, if it occurs to bodhisattva great beings practicing the perfection of wisdom, ‘Someone who practices thus, practices the perfection of wisdom and cultivates the perfection of wisdom,’ they practice just a causal sign. You should know that this is the bodhisattva great beings’ lack of skillful means.”
9.4世尊，假如菩薩摩訶薩在修習般若波羅蜜多時，出現了「有人如此修習，就是在修習般若波羅蜜多，就是在圓滿般若波羅蜜多」的想法，那麼他們所修習的只是一個相。您應當知道，這就是菩薩摩訶薩缺乏方便善巧的表現。」
9.5Śāriputra asked, “Venerable Subhūti, why should one know that this is the bodhisattva great beings’ lack of skillful means?”
9.5舍利弗問道：「尊者須菩提，為什麼應當知道這是菩薩摩訶薩缺乏方便善巧的表現呢？」
9.6“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings practicing the perfection of wisdom like that possess, form a notion of, and believe in form , and possess, form a notion of, and believe in feeling, perception, volitional factors, and consciousness, so they practice an enactment of form , and they practice an enactment of feeling, perception, volitional factors, and consciousness. I say that this creates their birth, old age, sickness, death, pain, lamentation, suffering, mental anguish, and grief. [F.88.b]
9.6須菩提回答道：「舍利弗尊者，菩薩摩訶薩這樣修習般若波羅蜜多的，對色執著、把握並相信，對受、想、行、識也執著、把握並相信，這樣他們就是在實踐色的作業，也在實踐受、想、行、識的作業。我說這樣就會導致生、老、病、死、苦、憂、悲、心憂和悲傷的生起。」
9.7“Furthermore, bodhisattva great beings practicing the perfection of wisdom without skillful means possess, form a notion of, and believe in eyes; possess, form a notion of, and believe in ears, nose, tongue, body, and thinking mind; possess, form a notion of, and believe in a form ; possess, form a notion of, and believe in a sound, a smell, a taste, a feeling, and a dharma; possess, form a notion of, and believe in eye consciousness; and possess, form a notion of, and believe in ear consciousness, nose consciousness, tongue consciousness, body consciousness, and thinking-mind consciousness.
9.7「此外，菩薩摩訶薩修習般若波羅蜜多而無方便善巧，若於眼執著、分別、增益；若於耳、鼻、舌、身、意執著、分別、增益；若於色執著、分別、增益；若於聲、香、味、受、法執著、分別、增益；若於眼識執著、分別、增益；若於耳識、鼻識、舌識、身識、意識執著、分別、增益。」
9.8“If they possess, form a notion of, and believe in eye contact; if they possess, form a notion of, and believe in ear, nose, tongue, body, or thinking-mind contact; if they possess, form a notion of, and believe in a pleasurable feeling or suffering feeling, or a neither pleasurable nor suffering feeling that arises from the condition of eye contact; if they possess, form a notion of, and believe in a pleasurable feeling or suffering feeling, or a neither pleasurable nor suffering feeling that arises from the condition of ear, nose, tongue, body, or thinking-mind contact; if they possess, form a notion of, and believe in the thirty-seven dharmas on the side of awakening, five eyes, six clairvoyances, six perfections, four fearlessnesses, four immeasurables, four concentrations, four absorptions, or ten tathāgata powers; if they possess, form a notion of, and believe in the eighteen distinct attributes of a buddha; or if they possess, form a notion of, and believe in the dharmas of the state of a worthy one, of a pratyekabuddha, of a bodhisattva, or of a buddha, they practice an enactment. [F.89.a] I say that those practicing enactments are not released from birth, old age, sickness, death, pain, lamentation, suffering, mental anguish, and grief; they are not released from suffering, and so on.
9.8「如果他們執著、執想、執著眼觸；如果他們執著、執想、執著耳觸、鼻觸、舌觸、身觸或意觸；如果他們執著、執想、執著由眼觸所生的樂受、苦受或中受；如果他們執著、執想、執著由耳觸、鼻觸、舌觸、身觸或意觸所生的樂受、苦受或中受；如果他們執著、執想、執著三十七菩提分法、五眼、六神通、六波羅蜜、四無所畏、四無量心、四禪、四無色定或十如來力；如果他們執著、執想、執著佛的十八不共法；或如果他們執著、執想、執著阿羅漢位、辟支佛位、菩薩位或佛位的諸法，他們就在進行作業。我說那些進行作業的人，不能解脫生、老、病、死、苦、憂、悲、憂惱和悲傷；他們不能解脫苦等等。」
9.9“Venerable Śāriputra, if those bodhisattvas do not even have the good fortune to realize the śrāvaka or pratyekabuddha level, how could they fully awaken to unsurpassed, perfect, complete awakening? It is impossible.
9.9「尊者舍利弗，如果那些菩薩甚至沒有福德證得聲聞地或辟支佛地，他們怎麼可能圓滿覺悟無上正等菩提呢？這是不可能的。」
9.10“Venerable Śāriputra, you should know that bodhisattva great beings practicing the perfection of wisdom like that are without skillful means.”
9.10「舍利弗！你應該知道，菩薩摩訶薩這樣修習般若波羅蜜多的，是沒有方便善巧的。」
9.11Śāriputra then asked, “Venerable Subhūti, how do you know when bodhisattva great beings practicing the perfection of wisdom have skillful means?”
9.11舍利弗便問：「尊者須菩提，您如何知道菩薩摩訶薩修習般若波羅蜜多時擁有方便善巧呢？」
9.12“Venerable Śāriputra,” replied Subhūti, “if, when bodhisattva great beings practice the perfection of wisdom they do not practice form ; do not practice feeling, perception, volitional factors, or consciousness; do not practice the causal sign of form ; do not practice the causal sign of feeling, perception, volitional factors, or consciousness; do not practice ‘ form is permanent’ or ‘impermanent’; and similarly do not practice ‘ form is happiness’ or ‘suffering,’ ‘self’ or ‘no self,’ or ‘calm’ or ‘not calm’; do not practice ‘feeling, perception, volitional factors, or consciousness is permanent’ or ‘impermanent,’ ‘happiness’ or ‘suffering,’ ‘self’ or ‘no self,’ or ‘calm’ or ‘not calm’; do not practice ‘ form is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ [F.89.b] or ‘is wished for’ or ‘is wishless’; do not practice ‘feeling, perception, volitional factors, or consciousness is empty’ or ‘not empty,’ ‘has a sign’ or ‘is signless,’ or ‘is wished for’ or ‘is wishless’; do not practice ‘ form is isolated’ or practice ‘it is not isolated’; do not practice ‘feeling, perception, volitional factors, or consciousness is isolated’ or practice ‘it is not isolated,’ then, Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means.
9.12「尊者舍利弗，」須菩提回答，「如果菩薩摩訶薩修習般若波羅蜜多時，不修習色；不修習受、想、行、識；不修習色的相；不修習受、想、行、識的相；不修習『色是常』或『無常』；同樣地不修習『色是樂』或『苦』、『我』或『無我』、『寂靜』或『不寂靜』；不修習『受、想、行、識是常』或『無常』、『樂』或『苦』、『我』或『無我』、『寂靜』或『不寂靜』；不修習『色是空』或『非空』、『有相』或『無相』、『有願』或『無願』；不修習『受、想、行、識是空』或『非空』、『有相』或『無相』、『有願』或『無願』；不修習『色是寂滅』或修習『它不寂滅』；不修習『受、想、行、識是寂滅』或修習『它不寂滅』，那麼尊者舍利弗，菩薩摩訶薩修習般若波羅蜜多像這樣的話，你應該知道他們有方便善巧。
9.13“And why? Venerable Śāriputra, because that emptiness of form is not form , form is not other than emptiness, and emptiness is not other than form . Form itself is emptiness and emptiness itself is form . And the emptiness of feeling … perception … volitional factors … and consciousness is not consciousness, and consciousness is not other than emptiness, and emptiness is not other than consciousness. Consciousness itself is emptiness and emptiness itself is consciousness. Similarly, Venerable Śāriputra, because the emptiness of the constituents … sense fields … and dependent originations … and the thirty-seven dharmas on the side of awakening … the perfections … the clairvoyances … the tathāgata powers … the fearlessnesses … the detailed and thorough knowledges … up to the emptiness of the distinct attributes of a buddha are not the distinct attributes of a buddha, the distinct attributes of a buddha are not other than emptiness, and emptiness is not other than the distinct attributes of a buddha. Emptiness [F.90.a] is the distinct attributes of a buddha and the distinct attributes of a buddha are emptiness.
9.13「尊者舍利弗，這是為什麼呢？尊者舍利弗，色的空性不是色，色不異於空，空也不異於色。色本身就是空，空本身就是色。受的空性……想……行……以及識的空性不是識，識不異於空，空也不異於識。識本身就是空，空本身就是識。同樣地，尊者舍利弗，因為界的空性……處……以及緣起……以及三十七菩提分法……度……神通……如來力……無畏……種智……乃至佛的十八不共法的空性不是佛的十八不共法，佛的十八不共法不異於空，空也不異於佛的十八不共法。空就是佛的十八不共法，佛的十八不共法就是空。」
9.14“Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that you should know that they have skillful means. Venerable Śāriputra, when bodhisattva great beings practice the perfection of wisdom like that they have the good fortune to awaken fully to unsurpassed, perfect, complete awakening.
9.14舍利弗，菩薩摩訶薩像這樣修習般若波羅蜜多，你應當知道他們具有方便善巧。舍利弗，菩薩摩訶薩像這樣修習般若波羅蜜多，他們就有福報圓滿證得無上正等菩提。
9.15“If, while practicing the perfection of wisdom they assert any dharma, they are not practicing the perfection of wisdom. Even if they do not so assert, they are not practicing the perfection of wisdom. Even if they do assert when they so assert and do not assert when they do not so assert, they are not practicing the perfection of wisdom. Even if they neither so assert nor do not so assert, they are not practicing the perfection of wisdom.”
9.15「若在修行般若波羅蜜多時執著任何法，就不是在修行般若波羅蜜多。即使他們不這樣執著，也不是在修行般若波羅蜜多。即使他們執著時執著、不執著時不執著，也不是在修行般若波羅蜜多。即使他們既不執著也不是不執著，也不是在修行般若波羅蜜多。」
9.16“Venerable Subhūti, why do bodhisattva great beings practicing the perfection of wisdom not so assert?” asked Śāriputra.
9.16舍利弗問道：「尊者須菩提，菩薩摩訶薩修習般若波羅蜜多，為什麼不作此類斷定呢？」
9.17Subhūti replied, “Because, Venerable Śāriputra, the perfection of wisdom is without an intrinsic nature and cannot be found. And why? Because, Venerable Śāriputra, the perfection of wisdom is not a real thing. Because of this one of many explanations bodhisattva great beings practicing the perfection of wisdom do not assert ‘I am practicing,’ do not assert ‘I am not practicing,’ do not assert ‘I am practicing when I am practicing and not practicing when I am not practicing,’ and do not assert, ‘I am neither practicing nor not practicing.’ And why? Because they have comprehended all dharmas as things that are not real and do not accept them, so bodhisattva great beings thus practicing the perfection of wisdom are close to the knowledge of all aspects.
9.17須菩提答道：「尊者舍利弗，因為般若波羅蜜多無自性，無法被發現。為什麼呢？尊者舍利弗，因為般若波羅蜜多不是真實的事物。基於這許多解釋中的一個，菩薩摩訶薩修習般若波羅蜜多時，不主張『我在修習』，不主張『我不在修習』，不主張『當我修習時我在修習，當我不修習時我不在修習』，也不主張『我既不在修習也不是不在修習』。為什麼呢？因為他們已經理解所有的法都是非真實的事物，並且不執著它們。所以菩薩摩訶薩這樣修習般若波羅蜜多的人，就接近一切相智。」
9.18“Furthermore, because all dharmas are the same as [F.90.b] things that are not real, that knowledge of all aspects is not two and cannot be divided into two.
9.18「而且，由於一切法都與非實物相同，那麼一切相智是非二的，不能分成二。」
9.19“It is the vast, prized, infinite, constant meditative stabilization, sarvadharmānutpāda by name, of bodhisattva great beings that cannot be stolen and is not shared in common with śrāvakas or pratyekabuddhas.
9.19「這是菩薩摩訶薩們的廣大、珍貴、無邊、恆常的定，名為一切法不生，不能被盜取，也不是與聲聞和辟支佛共有的。」
9.20Bodhisattva great beings abiding by means of this meditative stabilization quickly and fully awaken to unsurpassed, perfect, complete awakening.”
9.20菩薩摩訶薩依止這一定而迅速圓滿證得無上正等菩提。
9.21Śāriputra then asked, “Venerable Subhūti, do bodhisattva great beings abiding by means of this meditative stabilization alone quickly and fully awaken to unsurpassed, perfect, complete awakening, or do they also do so by means of other meditative stabilizations?”
9.21舍利弗於是提問說："尊者須菩提，菩薩摩訶薩唯有依靠這個三昧才能快速圓滿證得無上正等正覺呢，還是也可以依靠其他三昧而快速圓滿證得無上正等正覺？"
9.22“Venerable Śāriputra,” replied Subhūti, “bodhisattva great beings abiding by means of other meditative stabilizations as well also quickly and fully awaken to unsurpassed, perfect, complete awakening.”
9.22尊者舍利弗，須菩提回答說，菩薩摩訶薩依止其他三昧，也能迅速圓滿地証得無上正等菩提。
9.23Śāriputra then asked, “Venerable Subhūti, what are those other meditative stabilizations, abiding by means of which bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening?”
9.23舍利弗便問道：「尊者須菩提，那些其他的定是什麼呢？菩薩摩訶薩依靠這些定，能夠迅速圓滿地證得無上正等菩提？」
9.24“Venerable Śāriputra,” replied Subhūti, “there is a meditative stabilization of bodhisattva great beings, śūraṅgama by name. Abiding by means of that meditative stabilization bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. Similarly, there is the meditative stabilization rājamudra , the meditative stabilization siṃhavikrīḍita , the meditative stabilization sucandra , the meditative stabilization sarvadharmodgata , the meditative stabilization sarvadharmamudra , [F.91.a] the meditative stabilization vilokitamūrdhā , the meditative stabilization dharmadhātuniyata , the meditative stabilization niyatadhvajaketu , the meditative stabilization vajraratna , the meditative stabilization sarvadharmapraveśamudra , the meditative stabilization samādhirāja , the meditative stabilization raśmipramukha , the meditative stabilization balavyūha , the meditative stabilization samāhitāvasthāpratiṣṭhāna , the meditative stabilization rājamudra the meditative stabilization balavīrya , the meditative stabilization samudgata , the meditative stabilization niruktiniyatapraveśa , the meditative stabilization adhivacanapraveśa , the meditative stabilization digvilokita , the meditative stabilization ādhāramudrā , the meditative stabilization asaṃpramoṣa , the meditative stabilization sarvadharmasamavasaraṇasamudra , the meditative stabilization ākāśaspharaṇa , the meditative stabilization vajramaṇḍala , the meditative stabilization dhvajāgrakeyūra , the meditative stabilization indraketu , the meditative stabilization śroto’nugata , the meditative stabilization siṃhavijṛmbhita , the meditative stabilization vyatyasta , the meditative stabilization ratnajahā , the meditative stabilization vairocana , the meditative stabilization aneṣa , the meditative stabilization aniketasthita , the meditative stabilization niścitta , the meditative stabilization vimalapradīpa , the meditative stabilization anantaprabha , the meditative stabilization prabhākara , the meditative stabilization samantāvabhāsa , the meditative stabilization śuddhasāra , [F.91.b] the meditative stabilization vimalaprabha , the meditative stabilization ratikara , the meditative stabilization vidutpradīpa , the meditative stabilization akṣaya , the meditative stabilization ajeya , the meditative stabilization tejovatin , the meditative stabilization kṣayāpagata , the meditative stabilization āniñjya , the meditative stabilization avivartta , the meditative stabilization sūryapradīpa , the meditative stabilization candravimala , the meditative stabilization prajñāpradīpa , the meditative stabilization śuddhapratibhāsa , the meditative stabilization ālokakara , the meditative stabilization kārākāra , the meditative stabilization jñānaketu , the meditative stabilization vajropama , the meditative stabilization cittasthiti , the meditative stabilization samantāvaloka , the meditative stabilization supratiṣṭhita , the meditative stabilization ratnakoṭi , the meditative stabilization varadharmamudra , the meditative stabilization sarvadharmasamatā , the meditative stabilization ratijaha , the meditative stabilization dharmasamudgatapūrṇa , the meditative stabilization vikiraṇa , the meditative stabilization sarvadharmapadaprabheda , the meditative stabilization samākṣarāvakāra , the meditative stabilization akṣarāpagata , the meditative stabilization ārambanacchedaḥ , the meditative stabilization avikāra , the meditative stabilization aprakāra , the meditative stabilization nāmaniyatapraveśa , the meditative stabilization aniketacārī , the meditative stabilization vitimirāpagata , the meditative stabilization cāritravatin , the meditative stabilization acala , the meditative stabilization viṣayatīrṇa , the meditative stabilization sarvaguṇasaṃcaya , [F.92.a] the meditative stabilization sthitaniścitta , the meditative stabilization śubhapuṣpitaśuddhi , the meditative stabilization bodhyaṅgavatin , the meditative stabilization anantapratibhāna , the meditative stabilization asamasama , the meditative stabilization sarvadharmātikramaṇa , the meditative stabilization paricchedakara , the meditative stabilization vimativikaraṇa , the meditative stabilization niradhiṣṭhāna , the meditative stabilization ekavyūha , the meditative stabilization ākārābhinirhāra , the meditative stabilization ekākāra , the meditative stabilization ākārānavakāra , the meditative stabilization nairvedhikasarvabhavatamo’pagata , the meditative stabilization sarvasaṃketarūtapraveśa , the meditative stabilization sarvagirighoṣākṣaravimukta , the meditative stabilization jvalanolka , the meditative stabilization anāvilakṣānti , the meditative stabilization lakṣanapariśodhaṇa , the meditative stabilization sarvākāravaropeta , the meditative stabilization sarvasukhaduḥkhanirabhinandin , the meditative stabilization akṣayakaraṇḍa , the meditative stabilization dhāraṇīmati , the meditative stabilization samyaktvamithyātvasarvasaṃgrasana , the meditative stabilization sarvarodhanirodhasaṃpraśamana , the meditative stabilization anurodhāpratirodha , the meditative stabilization vimalaprabha , the meditative stabilization sāravatin , the meditative stabilization paripūrṇavimalacandraprabha , the meditative stabilization vidyutprabha , the meditative stabilization mahāvyūha , the meditative stabilization sarvalokaprabhākara , [F.92.b] the meditative stabilization samādhisamata , the meditative stabilization arajovirajonayayukta , the meditative stabilization araṇasaraṇasarvasamavasaraṇa , the meditative stabilization araṇasamavasaraṇa , the meditative stabilization anilambhaniketanirata , the meditative stabilization tathatāsthitiniścitta , the meditative stabilization kāyakalisaṃpramathana , the meditative stabilization vākkalividhvaṃsanagaganakalpa , and the meditative stabilization ākāśāsaṃgavimuktinirupalepa . Abiding by means of those meditative stabilizations, bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. Venerable Śāriputra, those are the meditative stabilizations of bodhisattva great beings. Abiding by means of those meditative stabilizations, bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening. And there are infinite, countless other meditative stabilization gateways and dhāraṇī gateways as well, having trained in which bodhisattva great beings quickly and fully awaken to unsurpassed, perfect, complete awakening.”
9.24「舍利弗尊者，」須菩提回答說，「菩薩摩訶薩有一種定，名為首楞嚴定。菩薩摩訶薩依靠這種定，迅速圓滿地證悟無上正等菩提。同樣地，還有王印定、獅子戲定、善月定、一切法勇進定、一切法印定、觀頂定、法界決定定、決定幢幡定、金剛寶定、一切法入印定、定王定、光前定、力莊嚴定、平等住立定、王印定、力勇定、興盛定、詮釋決定入定、詮說入定、方見定、持印定、不忘定、一切法海容定、虛空遍定、金剛壇城定、幡頂寶鎖定、帝釋幢定、隨流定、獅子伸展定、顛倒定、寶捨定、遍照定、無求定、無住立定、決定定、無垢燈定、無邊光定、光作定、遍照現定、清淨精定、無垢光定、喜作定、電光定、不滅定、無征定、光耀定、滅離定、不動搖定、不轉定、日光燈定、月無垢定、智慧燈定、清淨照定、明作定、作業作定、知幢定、金剛喻定、心住定、遍照見定、善住定、寶邊定、勝法印定、一切法平等定、喜捨定、法勇滿足定、散布定、一切法句分別定、等字作定、字離定、所緣截定、無變定、無相定、名決定入定、無住行定、翳離定、行持定、不動定、境超定、一切功德積聚定、住決定定、莊嚴清淨花定、菩提分持定、無邊辯才定、無等等定、一切法超越定、分齊作定、疑散定、無依止定、一莊嚴定、相究竟定、一相定、相無相定、無淨煩惱暗除去定、一切標誌聲入定、一切山聲文字解脫定、熾燃炬定、清淨耐心定、相清淨定、一切相具足定、一切樂苦無執著定、不滅器定、陀羅尼心定、正邪一切包攝定、一切礙無礙寂靜定、順逆無違定、無垢光定、實持定、圓滿無垢月光定、電光定、大莊嚴定、一切世界光作定、定平等定、離垢無垢淨妙方便定、無障無障一切容納定、無障容納定、無執著無住執著定、如性住決定定、身言語折磨定、言語言語摧毀虛空如定，以及虛空不執著解脫無執著定。菩薩摩訶薩依靠這些定，迅速圓滿地證悟無上正等菩提。舍利弗尊者，這就是菩薩摩訶薩的定。菩薩摩訶薩依靠這些定，迅速圓滿地證悟無上正等菩提。而且還有無邊無數的其他定門和陀羅尼門，菩薩摩訶薩經由修習這些，迅速圓滿地證悟無上正等菩提。」
9.25Then through the Lord’s might venerable Subhūti also spoke as follows: “Ah! Venerable Śāriputra, you should know the earlier tathāgatas, worthy ones, perfectly complete buddhas have prophesied the unsurpassed, perfect, complete awakening of bodhisattva great beings abiding by means of those meditative stabilizations, and those tathāgatas, worthy ones, perfectly complete buddhas, now dwelling and maintaining themselves in the ten directions in as many world systems as there are sand particles in the Gaṅgā River, those tathāgatas, [F.93.a] worthy ones, perfectly complete buddhas too prophesy those bodhisattva great beings. But those who abide by means of those meditative stabilizations do not see even those meditative stabilizations, because they do not falsely project on account of those meditative stabilizations, ‘I have been absorbed; I am absorbed; I will become absorbed.’ Those bodhisattva great beings do not conceive of those. They do not occur to them.”
9.25隨後世尊力加持下，尊者須菩提又說道：「啊！尊者舍利弗，你應當知道，過去的如來阿羅漢正等正覺佛已經為住於那些定的菩薩摩訶薩授記了無上正等菩提，而那些如來阿羅漢正等正覺佛，現在住於十方，在如恆河沙粒數一樣多的世界中存在並維持著，那些如來阿羅漢正等正覺佛也同樣為那些菩薩摩訶薩授記。但是那些住於那些定的菩薩摩訶薩不見彼等定，因為他們不會因那些定而錯誤地執著『我已被攝受；我正被攝受；我將被攝受。』那些菩薩摩訶薩不概念化那些。彼等不對他們現起。」
9.26Śāriputra then asked, “Venerable Subhūti, do tathāgatas, worthy ones, perfectly complete buddhas prophesy bodhisattva great beings who have stood in those meditative stabilizations?”
9.26舍利弗於是問道：「尊者須菩提，如來、阿羅漢、正等正覺佛是否會為已經安住在那些定中的菩薩摩訶薩授記？」
9.27“No indeed, Venerable Śāriputra,” replied Subhūti. “And why? Because, Venerable Śāriputra, the perfection of wisdom is not one thing, the meditative stabilization another, and the bodhisattva yet another. Bodhisattvas themselves are the meditative stabilization, and the meditative stabilization itself is the bodhisattva.”
9.27「實無有，尊者舍利弗，」須菩提答道，「為什麼呢？尊者舍利弗，般若波羅蜜多不是一個東西，定不是另一個東西，菩薩又不是另一個東西。菩薩本身就是定，定本身就是菩薩。」
9.28Śāriputra then asked, “If, Venerable Subhūti, the meditative stabilization is not one thing and the bodhisattva another, the bodhisattva not one thing and the meditative stabilization another—that is, if just the meditative stabilization is the bodhisattva and just the bodhisattva is the meditative stabilization because all dharmas are the same, then is it possible to teach the meditative stabilization?”
9.28舍利弗於是問道：「尊者須菩提，如果定不是一樣東西，菩薩又是另一樣東西，菩薩不是一樣東西，定又是另一樣東西——也就是說，如果只是定就是菩薩，只是菩薩就是定，因為一切法都是相同的，那麼還有可能教授定嗎？」
“No indeed, Venerable Śāriputra,” replied Subhūti.
「尊者舍利弗，否則不然。」須菩提答道。
9.29“Venerable Subhūti, do the children of a good family form a notion of those meditative stabilizations?” asked Śāriputra.
9.29「尊者須菩提，那些善根家族的弟子會對這些定產生概念嗎？」舍利弗問道。
“No, Venerable Śāriputra, they do not form such notions,” replied Subhūti.
「舍利弗，不也。善根家族的子女不形成這樣的觀念。」須菩提回答。
9.30“Venerable Subhūti, how do they not form such notions?” asked Śāriputra.
9.30「尊者須菩提，他們是怎樣不形成這樣的念頭呢？」舍利弗問道。
“They [F.93.b] do not mentally construct them, Venerable Śāriputra,” replied Subhūti.
「舍利弗，他們不對它們形成心理構想，」須菩提回答。
9.31“How, Venerable Subhūti, do they not mentally construct them?” asked Śāriputra.
9.31「尊者須菩提，他們怎樣才不進行心識構作呢？」舍利弗問道。
“They do not mentally construct those meditative stabilizations because all phenomena do not exist. Venerable Śāriputra, by the same token, those children of a good family do not distinguish them and do not form a notion of them,” replied Subhūti.
「尊者須菩提，他們不心識造作那些定，是因為一切法都不存在。舍利弗，同樣地，那些善根家族的孩子們也不區分它們，不形成對它們的概念，」須菩提回答說。
9.32“Why, Venerable Subhūti, do they not distinguish or form a notion of them?” asked Śāriputra.
9.32「尊者須菩提，他們為什麼不去分別和不形成概念呢？」舍利弗問道。
“Venerable Śāriputra, they do not distinguish or form a notion of them because that meditative stabilization and those bodhisattva great beings do not exist.” replied Subhūti.
「舍利弗，他們不區別也不形成想念，因為那個禪定和那些菩薩摩訶薩都不存在。」須菩提回答。
9.33The Lord then complimented venerable Subhūti: “You who are the foremost of śrāvakas at the conflict-free stage have, as is to be expected, given an explanation of what I have taught. Those are eloquent statements. Excellent, excellent, Subhūti. Subhūti, bodhisattva great beings should train like that in the perfection of wisdom. They should train like that in the perfection of concentration, the perfection of perseverance, the perfection of patience, the perfection of morality, and the perfection of giving. Similarly, they should train like that in the thirty-seven dharmas on the side of awakening, up to they should train like that in the eighteen distinct attributes of a buddha.”
9.33世尊讚嘆尊者須菩提說：「你是無諍聲聞中最殊勝的，確實如我所教，你已經給出了解釋。這些都是非常恰當的言論。善哉，善哉，須菩提。須菩提，菩薩摩訶薩應當像這樣在般若波羅蜜多中修學。應當像這樣在禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多中修學。同樣地，應當像這樣在三十七菩提分法中修學，乃至應當像這樣在十八不共法中修學。」
9.34Then venerable Śāriputra asked of the Lord, “Lord, do bodhisattva great beings training like that train in the perfection of wisdom?”
9.34那時尊者舍利弗問世尊：「世尊，菩薩摩訶薩如是修習，是否修習般若波羅蜜多？」
9.35“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do train in the perfection of wisdom, by way of not apprehending anything. Similarly, they train in the perfection of concentration, the perfection of perseverance, the perfection of patience, [F.94.a] the perfection of morality, and the perfection of giving, by way of not apprehending anything. Similarly, they train in the thirty-seven dharmas on the side of awakening, by way of not apprehending anything, and similarly, up to they train in the eighteen distinct attributes of a buddha, by way of not apprehending anything.”
9.35「舍利弗，菩薩摩訶薩這樣修行，確實是在以不執著任何法的方式修行般若波羅蜜多。同樣地，他們也以不執著任何法的方式修行禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多。同樣地，他們以不執著任何法的方式修行三十七菩提分法，乃至以不執著任何法的方式修行十八不共法。」世尊如是說。
9.36Then venerable Śāriputra asked the Lord, “Lord, do bodhisattva great beings training like that train in the perfection of wisdom by way of not apprehending anything?”
9.36那時尊者舍利弗問世尊：「世尊，菩薩摩訶薩如是修習，是否以無執著的方式修習般若波羅蜜多？」
9.37“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do train in the perfection of wisdom, by way of not apprehending anything.”
9.37「舍利弗，菩薩摩訶薩如是修習，是以不執著任何法而修習般若波羅蜜多。」世尊說。
9.38“Lord what do you mean, they do not apprehend anything?” asked Śāriputra.
9.38「世尊，您的意思是什麼，他們不執著任何事物？」舍利弗問道。
“Śāriputra,” replied the Lord, “because of the state of absolute purity they do not apprehend a self, up to they do not apprehend one who knows, or one who sees. Because of the state of absolute purity they do not apprehend aggregates, constituents, sense fields, or dependent origination; because of the state of absolute purity they do not apprehend suffering; because of the state of absolute purity they do not apprehend origination, cessation, or the path; because of the state of absolute purity they do not apprehend the desire realm, form realm, or formless realm; because of the state of absolute purity they do not apprehend the thirty-seven dharmas on the side of awakening; because of the state of absolute purity they do not apprehend … up to the eighteen distinct attributes of a buddha; because of the state of absolute purity they do not apprehend a stream enterer; because of the state of absolute purity they do not apprehend a once-returner, a non-returner, the state of a worthy one, or a pratyekabuddha; and because of the state of absolute purity [F.94.b] they do not apprehend … up to a bodhisattva, awakening, or a buddha.”
「舍利弗，正是因為絕對清淨的境界，他們不執著於我，乃至不執著於知者或見者。因為絕對清淨的境界，他們不執著於蘊、界、處或緣起；因為絕對清淨的境界，他們不執著於苦；因為絕對清淨的境界，他們不執著於集、滅或道；因為絕對清淨的境界，他們不執著於欲界、色界或無色界；因為絕對清淨的境界，他們不執著於三十七覺分法；因為絕對清淨的境界，他們不執著於……乃至十八不共法；因為絕對清淨的境界，他們不執著於須陀洹；因為絕對清淨的境界，他們不執著於一來果、不還果、阿羅漢位或辟支佛；而且因為絕對清淨的境界，他們不執著於……乃至菩薩、菩提或佛。」
9.39“Lord, what is purity?” asked Śāriputra.
9.39「世尊，什麼是清淨？」舍利弗問道。
“Śāriputra,” replied the Lord, “not being produced, not stopping, not being defilement, not being purification, not appearing, not being apprehended, and not occasioning anything is called the purity of all dharmas .”
「舍利弗，不生起、不止滅、不是染污、不是清淨、不顯現、不被執取、不作事，這被稱為一切法的清淨。」世尊如是回答。
9.40“Lord, in what dharmas do bodhisattva great beings training like that train?” asked Śāriputra.
9.40「世尊，菩薩摩訶薩這樣修行，是在什麼法中修行呢？」舍利弗問道。
9.41“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do not train in any dharma. And why? Because, Śāriputra, those dharmas do not exist in the way foolish, ordinary people take them to be.”
9.41「舍利弗，菩薩摩訶薩如是修行，不在任何法中修行。為什麼呢？舍利弗，因為那些法不以凡夫愚人所執著的方式而存在。」
9.42“Lord, how do those dharmas exist?” asked Śāriputra.
9.42舍利弗問道：「世尊，那些法如何存在呢？」
“Śāriputra,” replied the Lord, “as they do not exist, so do they exist. Thus, they do not exist, so one says ‘ignorance.’ ”
「舍利弗，因為它們無所有，所以它們存在。因此它們無所有，所以說『無明』。」世尊回答。
9.43“Lord, why are the nonexistent called ignorance ?” asked Śāriputra.
9.43「世尊，為什麼無有者被稱為無明？」舍利弗問道。
“Śāriputra,” replied the Lord, “ form does not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. Feeling, perception, volitional factors, and consciousness do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. The constituents, the sense fields, dependent origination, and the perfections do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature. The thirty-seven dharmas on the side of awakening do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature … up to [F.95.a] the eighteen distinct attributes of a buddha do not exist because of inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature.
「舍利弗，」世尊回答道，「色因為內空、乃至無自性空而不存在。受、想、行、識因為內空、乃至無自性空而不存在。界、處、緣起、度因為內空、乃至無自性空而不存在。三十七菩提分法因為內空、乃至無自性空而不存在……乃至佛的十八不共法因為內空、乃至無自性空而不存在。」
9.44“Those foolish people settle down on them because of ignorance and craving, mentally constructing what does not exist. Having settled down on what does not exist, they are attached to the two extremes, namely permanence and annihilation. They do not know, and they do not see. They imagine dharmas where those dharmas do not exist, so they settle down on name and form, they settle down on the applications of mindfulness, up to they settle down on the eighteen distinct attributes of a buddha. When they have thus settled down on them, they mentally construct dharmas that do not exist, hence they do not know and do not see them.
9.44「那些愚癡的人因為無明和愛而執著於它們，在心中構造不存在的東西。既然執著於不存在的東西，他們就執著於二邊，即常和斷滅。他們不知道，也不看見。他們在那些法不存在的地方想象法，所以他們執著於名色，執著於念處，直到執著於十八不共法。當他們這樣執著於它們時，他們在心中構造不存在的法，因此他們不知道也不看見它們。」
9.45“Why do they not know and see them? Because they do not know and see form . They do not know and see feeling, perception, volitional factors, or consciousness. They do not know and see the constituents, the sense fields, dependent origination, or the thirty-seven dharmas on the side of awakening, up to they do not know and see the eighteen distinct attributes of a buddha, and they are, therefore, counted as fools.
9.45「為什麼他們不知道和不見呢？因為他們不知道和不見色。他們不知道和不見受、想、行或識。他們不知道和不見界、處、緣起或三十七菩提分法，直至他們不知道和不見十八不共法，因此他們被認為是愚人。」
9.46“They will not emerge . From what will they not emerge ? They will not emerge from the desire realm. They will not emerge from the form realm. They will not emerge from the formless realm. They will not emerge from śrāvaka and pratyekabuddha dharmas.
9.46「他們不會超越。不會超越什麼呢？他們不會超越欲界。他們不會超越色界。他們不會超越無色界。他們不會超越聲聞和辟支佛法。」
9.47“There is nothing in which they place their faith. What does it mean that there is nothing in which they place their faith? They do not place their faith in ‘ form is empty of form ,’ up to they do not place their faith in ‘awakening is empty of awakening.’
9.47「他們沒有什麼可以安住。什麼叫他們沒有什麼可以安住呢？他們不安住於『色空於色』，乃至他們不安住於『菩提空於菩提』。」
9.48“They do not rest. In what do they not rest? They do not rest in the perfection of giving, and they do not rest [F.95.b] in the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom. They do not rest on the irreversible level, up to they do not rest in the eighteen distinct attributes of a buddha. That is why they are called fools.
9.48「他們不安住。他們不安住於什麼？他們不安住於檀那波羅蜜多，也不安住於尸羅波羅蜜多、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。他們不安住於不退轉地，直到他們不安住於十八不共法。這就是為什麼他們被稱為愚者。」
9.49“They settle down. What does it mean that they settle down? They settle down on form . They settle down on feeling, perception, volitional factors, and consciousness. They settle down on the eyes. They settle down on the ears, nose, tongue, body, and thinking mind. They settle down on a form . They settle down on a sound, a smell, a taste, a feeling, and a dharma. They settle down on the aggregates, constituents, and sense fields. They settle down on greed, hatred, and confusion, they settle down on distortion, up to they settle down on awakening. They are, therefore, counted as fools.”
9.49「他們安住。安住於什麼呢？他們安住於色。他們安住於受、想、行、識。他們安住於眼。他們安住於耳、鼻、舌、身、意。他們安住於色。他們安住於聲、香、味、觸、法。他們安住於蘊、界、處。他們安住於貪、瞋、癡，他們安住於顛倒，直到安住於菩提。因此，他們被計算為愚人。」
9.50“Lord, do bodhisattva great beings training like that not train in the perfection of wisdom and do they not go forth to the knowledge of all aspects?” asked Śāriputra.
9.50「世尊，像這樣修行的菩薩摩訶薩，是否不修行般若波羅蜜多，也不趣向一切相智呢？」舍利弗問道。
9.51“Śāriputra,” replied the Lord, “bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”
9.51「舍利弗，菩薩摩訶薩如此修行者，不修行般若波羅蜜多，不趣向一切相智。」世尊答道。
9.52“Why, Lord, do those bodhisattva great beings not train in the perfection of wisdom and not go forth to the knowledge of all aspects?” asked Śāriputra.
9.52「世尊，那些菩薩摩訶薩為什麼不修行般若波羅蜜多，不趨向一切相智呢？」舍利弗問道。
9.53“Śāriputra,” replied the Lord, “here [F.96.a] bodhisattva great beings without skillful means mentally construct a perfection of wisdom and settle down on it. Similarly, they mentally construct a perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, and perfection of giving, and settle down on them. They mentally construct all the buddhadharmas, all-knowledge, the knowledge of path aspects, and the knowledge of all aspects. Śāriputra, because of this one of many explanations, those bodhisattva great beings do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”
9.53「舍利弗，」世尊答言，「在這裡，菩薩摩訶薩沒有方便善巧，心裡虛構般若波羅蜜多，並安住於此。同樣地，他們心裡虛構禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多和檀那波羅蜜多，並安住於此。他們心裡虛構一切佛法、一切智、道相智和一切相智。舍利弗，正是因為這眾多解釋中的一種，那些菩薩摩訶薩不修持般若波羅蜜多，也不證得一切相智。」
9.54“It is the case, then, Lord,” said Śāriputra, “that bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects.”
9.54「世尊，那麼菩薩摩訶薩這樣修行的人，就是不修行般若波羅蜜多，不趣向一切相智。」舍利弗說。
9.55“Śāriputra, bodhisattva great beings training like that do not train in the perfection of wisdom and do not go forth to the knowledge of all aspects,” said the Lord.
9.55世尊說：「舍利弗，菩薩摩訶薩如是修習，不修習般若波羅蜜多，不前往一切相智。」
9.56Śāriputra then asked, “Lord, how do bodhisattva great beings train in the perfection of wisdom so that while training they do go forth to the knowledge of all aspects?”
9.56舍利弗便問道：「世尊，菩薩摩訶薩如何修習般若波羅蜜多，以至於在修習時能夠趣向一切相智呢？」
9.57“Śāriputra,” replied the Lord, “when bodhisattva great beings practicing the perfection of wisdom do not apprehend and do not see the perfection of wisdom, then, Śāriputra, the bodhisattva great beings training in the perfection of wisdom like that go forth to the knowledge of all aspects by way of not apprehending anything. Similarly, when they are practicing the perfection of concentration … the perfection of perseverance … [F.96.b] the perfection of patience … the perfection of morality … and the perfection of giving and do not apprehend and do not see the perfection of giving, up to do not apprehend and do not see awakening; when they do not apprehend and do not see all-knowledge, the knowledge of path aspects, up to the knowledge of all aspects, then, Śāriputra, the bodhisattva great beings practicing the perfection of wisdom like that are training in the perfection of wisdom and go forth to the knowledge of all aspects by way of not apprehending anything.”
9.57世尊回答說：「舍利弗，菩薩摩訶薩修習般若波羅蜜多時，不執著般若波羅蜜多，也不見般若波羅蜜多，舍利弗，這樣修習般若波羅蜜多的菩薩摩訶薩，就以不執著任何事物的方式而趣向一切相智。同樣地，當他們修習禪那波羅蜜多……精進波羅蜜多……忍辱波羅蜜多……戒波羅蜜多……和佈施波羅蜜多時，不執著佈施波羅蜜多，也不見佈施波羅蜜多；乃至不執著菩提，也不見菩提；不執著一切智、道相智，乃至一切相智，也不見這些，那麼舍利弗，這樣修習般若波羅蜜多的菩薩摩訶薩，就是在修習般若波羅蜜多，並以不執著任何事物的方式而趣向一切相智。」
9.58“Lord, by way of not apprehending what do they go forth to the knowledge of all aspects?” asked Śāriputra.
9.58「世尊，他們不執著什麼而趣向一切相智？」舍利弗問道。
9.59“Śāriputra,” replied the Lord, “they go forth to the knowledge of all aspects by way of not apprehending the emptiness of the knowledge of all aspects.”
9.59「舍利弗，」世尊答道：「他們通過不執著一切相智的空性而趣向一切相智。」
9.60This was the ninth chapter, “Causal Signs,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
9.60（結尾）