Chapter 4
第四章
4.1Then the Blessed One spoke these words to Subhūti: “Subhūti, do you know how many beings in the world display their knowledge under the influence of conceit? Do you know how many beings in the world display their knowledge without conceit?”
4.1薄伽梵於是對須菩提說：「須菩提，你知道世間有多少有情界在慢的影響下展現他們的知識嗎？你知道世間有多少有情界不在慢的影響下展現他們的知識嗎？」
Subhūti answered, “Blessed One, according to my knowledge, there are only a few in the world of beings who present their knowledge without conceit, but countless, innumerable, and inexpressible in number are those who do so under its influence. Blessed One, at one time I was staying in a hermitage set in a great forest. There were many monks living in the vicinity who had also established themselves there. At sunrise, I saw them gather together. They showed their knowledge and revealed their understanding by taking various aspects of phenomena as referential objects.
須菩提回答說：「薄伽梵，根據我的認識，世間有情中，沒有慢心而呈現智慧的只有少數，但受慢心影響而呈現智慧的則無數無量、無法言說。薄伽梵，有一次我住在一個坐落於大林中的蘭若裡。附近有許多比丘也在那裡安頓下來。在日出時，我看到他們聚集在一起。他們通過以現象的各種方面作為所緣來呈現他們的智慧，並揭示他們的理解。」
4.2“Some showed their knowledge by taking the five aggregates as referential objects: their phenomenal appearance, their arising, their disintegration, [F.10.a] their cessation, and the acknowledgment of their cessation. In the same way, some showed their knowledge by taking the twelve sense domains as referential objects, some by taking dependent arising as a referential object. Some showed their knowledge by taking the four kinds of sustenance as referential objects: their phenomenal appearance, their arising, their disintegration, their cessation, and the acknowledgment of their cessation.
4.2「有些比丘通過以五蘊作為所緣，展現他們的知識：它們的現象、它們的生起、它們的瓦解、它們的消滅，以及對它們消滅的認知。同樣地，有些比丘通過以十二處作為所緣展現他們的知識，有些通過以緣起作為所緣展現知識。有些比丘通過以四食作為所緣展現他們的知識：它們的現象、它們的生起、它們的瓦解、它們的消滅，以及對它們消滅的認知。」
4.3“Some showed their knowledge by taking the four noble truths as referential objects: their defining characteristic, the comprehension of suffering, the abandoning of the cause of suffering, the actualization of the cessation of suffering, and the practice of the path.
4.3「有些比丘通過以四聖諦為所緣而展現他們的知識：苦的相、苦的理解、苦因的捨棄、苦滅的實現，以及苦道的修習。」
4.4“Some showed their knowledge by taking the eighteen constituents as referential objects: their phenomenal appearance, their varieties, their manifoldness, their cessation, and the actualization of their cessation.
4.4「有些比丘以十八界為所緣，顯示他們的知識。他們展示了十八界的現象、種類、多樣性、寂滅，以及寂滅的實現。」
4.5“Some showed their knowledge by taking the four applications of mindfulness as referential objects: their phenomenal appearance, their adverse factors, their antidotes, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing. In the same way, some showed their knowledge by taking as referential objects the four correct self-restraints, as well as the four bases of supernatural powers, the five faculties, the five forces, and the seven branches of awakening. Some showed their knowledge by taking as referential objects the eight branches of the noble path: [F.10.b] their phenomenal appearance, the antidotes to their adverse factors, their practice, their arising from having been non-arisen, their remaining after they arose, and their maintaining, resuming, or increasing.
4.5「有些比丘以四念住為所緣對象來顯示他們的知識：其現象、其對治因素、其對治法、其修習、其從無生而生、其生起後的安住，以及其維持、重新開展或增長。同樣地，有些比丘以四正斷為所緣對象來顯示他們的知識，以及以四神足、五根、五力和七覺支為所緣對象。有些比丘以八聖道支為所緣對象來顯示他們的知識：其現象、其對治不利因素的對治法、其修習、其從無生而生、其生起後的安住，以及其維持、重新開展或增長。」
4.6“Then I thought to myself, ‘These venerable monks displayed their knowledge by revealing their understanding by taking various aspects of phenomena as referential objects, but they have not perceived the ultimate, whose defining characteristic is of a single nature everywhere.’ These venerable persons have conceit and, without doubt, display their knowledge under the influence of conceit. Blessed One, at an earlier time, you spoke these words: ‘The ultimate is subtle, profound, difficult to understand, extremely difficult to understand, and characterized as being of a single nature everywhere.’ How wonderful indeed are these very words of yours! Blessed One, if even those who practice your teaching, such as these beings who became monks, find it difficult to understand in this way the ultimate whose defining characteristic is of a single nature everywhere, what need is there to mention how difficult it is for those outsiders who do not follow your teaching?”
4.6「那時我心想：『這些尊貴的比丘通過把現象的各種方面作為所緣對象來展示他們的知識，從而顯露他們的理解，但他們卻沒有領悟到勝義，而勝義的相就是處處具有單一性質。』這些尊貴的人士具有慢，毫無疑問地在慢的影響下展示他們的知識。薄伽梵啊，您在早前曾說過這樣的話：『勝義是微細的、深奧的、難以理解的、極難以理解的，而且具有處處單一性質的相。』您這些話確實是太妙了！薄伽梵啊，如果即使是修習您教法的人，比如這些成為比丘的有情界，也很難以這種方式理解勝義，即其相就是處處具有單一性質的，那麼何必談及那些不遵循您教法的局外人們理解它會有多困難呢？」
4.7The Blessed One replied, “So it is, Subhūti. So it is. I have completely and fully awakened to the ultimate that, being characterized as being of a single nature everywhere, is subtle, extremely subtle, profound, extremely profound, difficult to understand, and extremely difficult to understand. Yet, after I attained complete and perfect awakening, [F.11.a] I communicated through words, gave explanations, established distinctions, expressed myself through conventions, and imparted teachings. One might ask why I did this.
4.7薄伽梵回答說：「是的，須菩提，確實如此。我已經圓滿證得無上正等正覺，體現了具有遍一切處單一本性特徵、極其微妙、極其深奧、難以理解、極其難以理解的勝義。然而，在我證得無上正等正覺之後，我以言語傳達，提供解釋，建立分別，以世俗諦來表達自己，並傳授教法。有人可能會問我為什麼這樣做。」
4.8“Subhūti, it is because I teach that the ultimate is the referential object conducive to purification within the aggregates, as well as within the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties , the forces , the branches of awakening, and, Subhūti, the eightfold path. This referential object conducive to purification within the aggregates is of a single nature everywhere and its defining characteristic is not different from theirs. It is just the same from the sense domains up to the eightfold path: the referential object conducive to purification within these various referential objects is of a single nature everywhere and its defining characteristic is not different from theirs. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.
4.8「須菩提，我教導究竟是蘊、處、緣起、食、諦、界、念住、戒、神足、根、力、覺支以及八聖道支內促進清淨的所緣。這個蘊內促進清淨的所緣在一切處具有單一性質，其相與蘊的相不相差別。從處乃至八聖道支也是如此：這些各種所緣內促進清淨的所緣在一切處具有單一性質，其相與它們的相不相差別。須菩提，你應當由此方式了知，具有在一切處單一性質特徵的就是究竟。」
4.9“Moreover, Subhūti, once renunciants who practice yoga have realized in reference to a single aggregate the selflessness of phenomena, which is the ultimate reality, they do not look for this ultimate reality, this selflessness, individually within the other aggregates or in the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties , the forces , the branches of awakening, and the eightfold path. Instead, they rely upon the nondual gnosis that is in accordance with true reality. Through this alone, [F.11.b] they infallibly ascertain and realize the ultimate, characterized as being of a single nature everywhere. Subhūti, through this approach, you should thus know that what is characterized as being of a single nature everywhere is the ultimate.
4.9「而且，須菩提，修習瑜伽的出家人一旦在某一蘊上現證了現象的無我，即究竟真如，他們就不會在其他的蘊或界、緣起、食、諦、界、念、戒、神通基礎、根、力、覺支和八正道上逐個尋求這個究竟真如、這個無我。相反地，他們依靠符順真實的無二般若智。唯有通過這一點，他們就能無誤地確定並現證究竟，其特徵是處處同一的本質。須菩提，通過這個方式，你應當知道，具有處處同一本質特徵的就是究竟。」
4.10“Moreover, Subhūti, if ultimate reality itself, the selflessness of phenomena, had a defining characteristic distinct [from the defining characteristics of phenomena] in the way the aggregates, the sense domains, dependent arising, the sustenances, the truths, the constituents, the applications of mindfulness, the self-restraints, the bases of supernatural powers, the faculties , the forces , the branches of awakening, and the eightfold path have defining characteristics distinct from one another, then, on account of this, ultimate reality itself, the selflessness of phenomena, would have causes and arise from causes. If it arose from causes, it would be conditioned. If it were the conditioned, it would not be the ultimate. If it were not the ultimate, one would need to look for some other ultimate. Subhūti, this ultimate, the selflessness of phenomena, does not arise from causes. It is not conditioned. Neither is it the case that it is not the ultimate. One must [therefore] not look for an ultimate other than that ultimate. Thus, whether tathāgatas manifest or not, because it is the case that it permanently and immutably abides within phenomena, only this nature of phenomena, this constituent abiding in phenomena, is constant. Subhūti, for all these reasons, you should know through this approach that the ultimate is characterized as being of a single nature everywhere.
4.10「而且，須菩提，如果究竟，即現象的無我，具有與蘊、界、緣起、食、諦、界、念、戒、神通處、根、力、覺支和八正道各自具有的相不同的相，那麼由於這個原因，究竟，即現象的無我，就會有原因並由原因而生。如果由原因而生，它就會是有為。如果它是有為，它就不會是究竟。如果它不是究竟，就需要去尋求某個其他的究竟。須菩提，這個究竟，即現象的無我，不由原因而生。它不是有為。也不是說它不是究竟。所以必須不去尋求異於那個究竟的究竟。因此，無論如來是否現前地顯現，由於它恆常不變地住於現象中，只有這現象的本性，這住於現象中的界，是常住的。須菩提，由於所有這些原因，你應當通過這個途徑了知究竟是遍一切處同一本性的。」
4.11“Subhūti, it is like this: although there are many varieties of forms with distinct defining characteristics within space, since space itself is free from phenomenal appearances, [F.12.a] devoid of conceptions , and without change, its defining characteristic is of a single nature everywhere. Likewise, Subhūti, you should know that the ultimate is characterized as being of a single nature everywhere, within all phenomena whose defining characteristics are distinct from one another.”
4.11「須菩提，譬如虛空中雖然有許多不同相的色法，但虛空本身遠離現象，沒有執著，不會改變，其相在一切處都是單一性質。同樣地，須菩提，你應當知道，究竟在一切現象中雖然各有不同的相，但究竟本身卻是在一切處都具有單一性質的特徵。」
4.12Then, at that moment, the Blessed One spoke these verses:
4.12當時，薄伽梵說出以下偈頌：
This was the chapter of Subhūti—the fourth chapter.
（結尾）