Meditative Stability
三昧
12.1[F.121.a] The venerable Subhūti then said to the Blessed One, “Reverend Lord! If, when great bodhisattva beings practice the transcendent perfection of wisdom, they engage unskillfully with physical forms, then they are merely engaging with mental images, and if they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are merely engaging with mental images. Also, if they engage with the notion that physical forms are permanent, or the notion that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or that these are impermanent, then they are merely engaging with mental images. Similarly, if they engage with the notion that physical forms are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, or that these are imbued with suffering, then they are merely engaging with mental images.
12.1尊者須菩提對世尊說：「尊者！若大菩薩摩訶薩修習般若波羅密多時，對色不善巧地執著，則僅是分別；若對受、想、行、識同樣地執著，則僅是分別。又若執著色是常或色是無常，則僅是分別。同樣地，若執著受、想、行、識是常或是無常，則僅是分別。同樣地，若執著色是樂或色是苦，則僅是分別。同樣地，若執著受、想、行、識是樂或是苦，則僅是分別。」
12.2“If they engage with the notion that the self exists in physical forms, or that the self does not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that the self exists in feelings, perceptions, formative predispositions, and consciousness, or that the self does not exist therein, then they are merely engaging with mental images. If they engage with the notion that physical forms are empty, or that these are not empty, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or that these are not empty, then they are merely engaging with mental images. If they engage with the notion that signs exist in physical forms, or that signs do not exist therein, then they are merely engaging with mental images. Similarly, [F.121.b] if they engage with the notion that signs exist in feelings, perceptions, formative predispositions, and consciousness, or that signs do not exist therein, then they are merely engaging with mental images. If they engage with the notion that aspirations exist in physical forms, or that aspirations do not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that aspirations exist in feelings, perceptions, formative predispositions, and consciousness, or that aspirations do not exist therein, then they are merely engaging with mental images. If they engage with the notion that physical forms are calm, or that these are not calm, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are calm, or that these are not calm, then they are merely engaging with mental images. If they engage with the notion that physical forms are void, or that these are not void, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, or that these are not void, then they are merely engaging with mental images. If they engage with the notion that physical forms are afflicted, or that these are purified, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are afflicted, or that these are purified, then they are merely engaging with mental images. If they engage with the notion that physical forms arise, or that these are non-arising, then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise, or that these are non-arising, then they are merely engaging with mental images. If they engage with the notion that physical forms cease, or that these are unceasing, [F.122.a] then they are merely engaging with mental images. Similarly, if they engage with the notion that feelings, perceptions, formative predispositions, and consciousness cease, or that these are unceasing, then they are merely engaging with mental images. If they engage with the notion that entities exist in physical forms, or that entities do not exist therein, then they are merely engaging with mental images. Similarly, if they engage with the notion that entities exist in feelings, perceptions, formative predispositions, and consciousness, or that entities do not exist therein, then they are merely engaging with mental images.
12.2「尊者！菩薩在修習般若波羅密多時，如果以不正確的方式執著於我在色中存在，或者執著於我在色中不存在，那麼他們就只是在執著於分別而已。同樣地，如果執著於我在受、想、行、識中存在，或者執著於我在受、想、行、識中不存在，那麼他們就只是在執著於分別而已。如果執著於色是空，或者執著於色不是空，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識是空，或者執著於受、想、行、識不是空，那麼他們就只是在執著於分別而已。如果執著於標相在色中存在，或者執著於標相在色中不存在，那麼他們就只是在執著於分別而已。同樣地，如果執著於標相在受、想、行、識中存在，或者執著於標相在受、想、行、識中不存在，那麼他們就只是在執著於分別而已。如果執著於願在色中存在，或者執著於願在色中不存在，那麼他們就只是在執著於分別而已。同樣地，如果執著於願在受、想、行、識中存在，或者執著於願在受、想、行、識中不存在，那麼他們就只是在執著於分別而已。如果執著於色是寂靜，或者執著於色非寂靜，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識是寂靜，或者執著於受、想、行、識非寂靜，那麼他們就只是在執著於分別而已。如果執著於色是空，或者執著於色不空，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識是空，或者執著於受、想、行、識不空，那麼他們就只是在執著於分別而已。如果執著於色是有漏，或者執著於色是無漏，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識是有漏，或者執著於受、想、行、識是無漏，那麼他們就只是在執著於分別而已。如果執著於色生，或者執著於色不生，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識生，或者執著於受、想、行、識不生，那麼他們就只是在執著於分別而已。如果執著於色滅，或者執著於色不滅，那麼他們就只是在執著於分別而已。同樣地，如果執著於受、想、行、識滅，或者執著於受、想、行、識不滅，那麼他們就只是在執著於分別而已。如果執著於有在色中存在，或者執著於有在色中不存在，那麼他們就只是在執著於分別而已。同樣地，如果執著於有在受、想、行、識中存在，或者執著於有在受、想、行、識中不存在，那麼他們就只是在執著於分別而已。」
12.3“Reverend Lord, when bodhisattvas practice the transcendent perfection of wisdom, if they unskillfully engage with the applications of mindfulness, then they are merely engaging with mental images. In the same vein, if they engage in the same manner with [the other causal attributes], up to and including the noble eightfold path, then they are merely engaging with mental images. If they engage with the ten powers of the tathāgatas, then they are merely engaging with mental images. In the same vein, if they engage in the same manner with [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, then they are merely engaging with mental images.
12.3尊者說道："世尊，菩薩修行般若波羅密多時，如果不善巧地與念處相應，那麼他們只是在進行分別而已。同樣地，如果他們以相同的方式與其他因法相應，直到八聖道為止，那麼他們只是在進行分別而已。如果他們與十力相應，那麼他們只是在進行分別而已。同樣地，如果他們以相同的方式與其他果法相應，直到十八不共法為止，那麼他們只是在進行分別而已。"
12.4“Reverend Lord, if great bodhisattva beings who practice the transcendent perfection of wisdom think, ‘I am practicing the transcendent perfection of wisdom. I should cultivate it,’ then they are merely engaging with mental images. If they think, ‘I am a bodhisattva. This is a bodhisattva,’ then they are merely engaging with mental images. If bodhisattvas think, “Those who engage in that manner are cultivating the transcendent perfection of wisdom,’ then they are merely engaging with mental images. One should know this to be the absence of skillful means which great bodhisattva beings might have.” [F.122.b]
12.4「尊者！若大菩薩摩訶薩修行般若波羅密多時，作是念『我在修行般若波羅密多，我應當修習它』，則彼等僅僅是在與分別相應。若作是念『我是菩薩，這是菩薩』，則彼等僅僅是在與分別相應。若菩薩作是念『那些以此方式修行者在修習般若波羅密多』，則彼等僅僅是在與分別相應。應當知道，這是大菩薩摩訶薩可能具有的方便的缺失。」
12.5Then the venerable Subhūti addressed the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom, if they abide in, cognize, and are intent on physical forms, and similarly, if they abide in, cognize, and are intent on feelings, perceptions, formative predispositions, and consciousness, then, while they are abiding in, cognizing, and intent on physical forms, and similarly, while they are abiding in, cognizing, and intent on feelings, perceptions, formative predispositions, and consciousness, then they are engaging in the conditioning of physical forms, and similarly, they are engaging in the conditioning of feelings, perceptions, formative predispositions, and consciousness. When they engage in the conditioning of physical forms, and so on, up to the conditioning of consciousness, I say they will not be released from subsequent rebirths, they will be agitated by aging, and so on, and they will not be released from suffering, and so forth.”
12.5尊者須菩提於是對尊者舍利弗說道：「舍利弗，當菩薩修持般若波羅密多時，若他們執著色、同樣地執著受、想、行、識，並且在執著色時，同樣地在執著受、想、行、識時，他們就是在執著色，同樣地他們就是在執著受、想、行、識。當他們執著色等，乃至執著識時，我說他們將不能脫離後有，將為老等所擾亂，將不能脫離苦等。」
12.6“Moreover, Śāradvatīputra, if bodhisattvas who practice the transcendent perfection of wisdom unskillfully abide in, cognize, and are intent on the eyes, and in the same vein, if they abide in, cognize, and are intent on [the other sense organs], up to and including the mental faculty, I say they will not be released from suffering and so forth in subsequent rebirths. Similarly, if they abide in, cognize, and are intent on sights, and in the same vein, if they abide in, cognize, and are intent on [the other sense objects], up to and including mental phenomena, I say they will not be released from suffering and so forth in subsequent rebirths. If they abide in, cognize, and are intent on feelings due to sensory contact that is visually compounded, and so on up to feelings due to sensory contact that is mentally compounded, I say they will not be released from suffering and so forth in subsequent rebirths. [F.123.a] If they abide in, cognize, and are intent on the applications of mindfulness and [the other causal attributes], up to and including the noble eightfold path, and likewise, if they abide in, cognize, and are intent on the ten powers of the tathāgatas and [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, I say they will not be released from suffering and so forth in subsequent rebirths. If they even lack the good fortune to actualize the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment? That would be impossible!
12.6舍利弗，若菩薩修習般若波羅密多，無方便地安住於眼，領納於眼，意向於眼，同樣地，若安住於其他諸根，直至意根，我說他們將在後有中不能解脫於苦等。同樣地，若安住於色境，領納於色境，意向於色境，同樣地，若安住於其他諸塵，直至法塵，我說他們將在後有中不能解脫於苦等。若安住於眼觸所生受，領納於眼觸所生受，意向於眼觸所生受，直至意觸所生受，我說他們將在後有中不能解脫於苦等。若安住於念處及其他諸因法，直至八聖道，同樣地，若安住於十力及其他諸果法，直至十八不共法，我說他們將在後有中不能解脫於苦等。他們甚至缺乏福報以證得聲聞地或辟支佛地，又怎能可能證得無上正等菩提呢？這是不可能的！
“Venerable Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom in that manner they are without skill in means and one should know them to be without skill in means.”
「尊者舍利弗，菩薩以那樣的方式修習般若波羅密多時，他們是無方便的，應當知道他們是無方便的。」
12.7Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, how should one know that when they are practicing the transcendent perfection of wisdom they do possess skill in means?”
12.7然後尊者舍利弗對尊者須菩提說道：「尊者須菩提，當他們修行般若波羅密多時，應該如何認知他們確實具有方便？」
The venerable Subhūti then replied to the venerable Śāradvatīputra as follows: “Venerable Śāradvatīputra, when great bodhisattva beings [skillfully] practice the transcendent perfection of wisdom, they do not engage with physical forms, and they do not engage with feelings, perceptions, formative predispositions, and consciousness. They do not engage with mental images of physical forms, and they do not engage with mental images of feelings, perceptions, formative predispositions, and consciousness. They do not engage with the notion that physical forms are permanent, or the notion that these are impermanent. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, or the notion that these are impermanent. They do not engage with the notion that physical forms are imbued with happiness, or the notion that these are imbued with suffering. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, [F.123.b] and consciousness are imbued with happiness, or the notion that these are imbued with suffering. They do not engage with the notion that physical forms are a self, or the notion that these are not a self. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are a self, or the notion that these are not a self. They do not engage with the notion that physical forms are empty, or that these are not empty. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are empty, or that these are not empty. They do not engage with the notion that physical forms are with signs, or that they are signless. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are with signs, or that these are signless. They do not engage with the notion that physical forms have aspirations, or that they are without aspirations. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness have aspirations, or that they are without aspirations. They do not engage with the notion that physical forms are calm, or that they are not calm. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are calm, or that they are not calm. They do not engage with the notion that physical forms are void, or that they are not void. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, or that they are not void. They do not engage with the notion that physical forms are afflicted, or that they are purified. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are afflicted, or that they are purified. They do not engage with the notion that physical forms arise, or that they are non-arising. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness arise, or that they are non-arising. They do not engage with the notion that physical forms cease, or that they are unceasing. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, [F.124.a] and consciousness cease, or that they are unceasing. They do not engage with the notion that physical forms are entities, or that they are non-entities. Similarly, they do not engage with the notion that feelings, perceptions, formative predispositions, and consciousness are entities, or that they are non-entities.
尊者須菩提就對尊者舍利弗如此答覆：「尊者舍利弗，大菩薩摩訶薩當他們巧妙地修習般若波羅密多時，他們不執著色，也不執著受、想、行、識。他們不執著色的心象，也不執著受、想、行、識的心象。他們不執著色是常的觀念，也不執著色是無常的觀念。同樣地，他們不執著受、想、行、識是常的觀念，也不執著受、想、行、識是無常的觀念。他們不執著色含有樂的觀念，也不執著色含有苦的觀念。同樣地，他們不執著受、想、行、識含有樂的觀念，也不執著受、想、行、識含有苦的觀念。他們不執著色是我的觀念，也不執著色是無我的觀念。同樣地，他們不執著受、想、行、識是我的觀念，也不執著受、想、行、識是無我的觀念。他們不執著色是空的觀念，也不執著色是不空的觀念。同樣地，他們不執著受、想、行、識是空的觀念，也不執著受、想、行、識是不空的觀念。他們不執著色有標相的觀念，也不執著色無相的觀念。同樣地，他們不執著受、想、行、識有標相的觀念，也不執著受、想、行、識無相的觀念。他們不執著色有願的觀念，也不執著色無願的觀念。同樣地，他們不執著受、想、行、識有願的觀念，也不執著受、想、行、識無願的觀念。他們不執著色是寂靜的觀念，也不執著色非寂靜的觀念。同樣地，他們不執著受、想、行、識是寂靜的觀念，也不執著受、想、行、識非寂靜的觀念。他們不執著色是空遠離的觀念，也不執著色不遠離的觀念。同樣地，他們不執著受、想、行、識是空遠離的觀念，也不執著受、想、行、識不遠離的觀念。他們不執著色是有漏的觀念，也不執著色是無漏的觀念。同樣地，他們不執著受、想、行、識是有漏的觀念，也不執著受、想、行、識是無漏的觀念。他們不執著色生起的觀念，也不執著色不生的觀念。同樣地，他們不執著受、想、行、識生起的觀念，也不執著受、想、行、識不生的觀念。他們不執著色滅的觀念，也不執著色不滅的觀念。同樣地，他們不執著受、想、行、識滅的觀念，也不執著受、想、行、識不滅的觀念。他們不執著色是有的觀念，也不執著色是無的觀念。同樣地，他們不執著受、想、行、識是有的觀念，也不執著受、想、行、識是無的觀念。」
12.8“Venerable Śāradvatīputra, when bodhisattvas practice the transcendent perfection of wisdom in that manner one should know that they are endowed with skillful means. If you were to ask why, Venerable Śāradvatīputra, it is because the emptiness of physical forms is not physical forms. Emptiness is not other than physical forms, nor are physical forms other than emptiness. The nature of physical forms is indeed emptiness, and emptiness is indeed physical forms. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the other aggregates]. Emptiness is not other than consciousness, nor is consciousness other than emptiness. Emptiness is indeed consciousness. The nature of consciousness is indeed emptiness. In the same vein, the emptiness of [the meditative experiences], up to and including the applications of mindfulness, is not the applications of mindfulness [and the rest]. Emptiness is not other than the applications of mindfulness, nor are the applications of mindfulness other than emptiness. The nature of the applications of mindfulness is indeed emptiness. Emptiness is indeed the applications of mindfulness. In the same vein, that which is empty of [the other causal attributes], up to and including the noble eightfold path, is not the noble eightfold path [and the rest]. Emptiness is not other than the noble eightfold path, nor is the noble eightfold path other than emptiness. The nature of the noble eightfold path is indeed emptiness. [F.124.b] Emptiness is indeed the noble eightfold path. Similarly, [the other attributes], up to and including the ten powers of the tathāgatas, are not one thing and emptiness another. Emptiness is not other than the ten powers of the tathāgatas, nor are the ten powers of the tathāgatas other than emptiness. The nature of the ten powers of the tathāgatas is indeed emptiness. Emptiness is indeed the ten powers of the tathāgatas. In the same vein, the emptiness of the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is not the eighteen distinct qualities of the buddhas [and the rest]. Emptiness is not other than the eighteen distinct qualities of the buddhas, nor are the eighteen distinct qualities of the buddhas other than emptiness. The nature of the eighteen distinct qualities of the buddhas is indeed emptiness. Emptiness is indeed the eighteen distinct qualities of the buddhas.
12.8「尊者舍利弗，菩薩如是修習般若波羅密多時，應知彼等具有方便。尊者舍利弗，如汝所問，其理如何？尊者舍利弗，色的空性並非色。空性不異於色，色亦不異於空性。色的本質就是空性，空性就是色。同樣地，受、想、行、識的空性並非識。空性不異於識，識亦不異於空性。空性就是識。識的本質就是空性。同理，禪定的空性直至念處的空性，並非念處。空性不異於念處，念處亦不異於空性。念處的本質就是空性。空性就是念處。同理，無漏的因法直至八聖道，並非八聖道。空性不異於八聖道，八聖道亦不異於空性。八聖道的本質就是空性。空性就是八聖道。同樣地，直至十力的果法，空性與十力不是兩樣東西。空性不異於十力，十力亦不異於空性。十力的本質就是空性。空性就是十力。同理，直至十八不共法的其他果法的空性，並非十八不共法。空性不異於十八不共法，十八不共法亦不異於空性。十八不共法的本質就是空性。空性就是十八不共法。」
12.9“Venerable Śāradvatīputra, if great bodhisattva beings, when they practice the transcendent perfection of wisdom, do not accept that are practicing, do not accept that they are not practicing, do not accept that they are both practicing and not practicing, and do not accept that they are neither practicing nor not practicing, then great bodhisattva beings who practice the transcendent perfection of wisdom in that manner will have the good fortune to actualize manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
12.9「尊者舍利弗，如果大菩薩摩訶薩在修習般若波羅密多時，不接受他們在修習，不接受他們沒有修習，不接受他們既在修習又沒有修習，也不接受他們既不修習也不沒有修習，那麼以這樣的方式修習般若波羅密多的大菩薩摩訶薩，將會有幸實現無上正等覺的無上正等菩提。」
12.10Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, why is it that great bodhisattva beings, when [skillfully] practicing the transcendent perfection of wisdom, do not accept anything at all?”
12.10尊者舍利弗就向尊者須菩提說道：「尊者須菩提，為什麼大菩薩摩訶薩在熟練地修習般若波羅密多時，不執著任何事物呢？」
He replied, “Venerable Śāradvatīputra, the essential nature of that transcendent perfection of wisdom is non-apprehensible. If you ask why, it is because the transcendent perfection of wisdom is the essential nature of non-entity. [F.125.a] Śāradvatīputra, for this reason, when great bodhisattva beings practice the transcendent perfection of wisdom, they do not accept that they are practicing, and in the same vein, they do not accept that they are neither practicing nor not practicing [and so forth]. If you ask why, it is because they have followed the principle that all things have the essential nature of non-entity , and therefore they have not appropriated them. This is the meditative stability of great bodhisattva beings, non-acquisitive with respect to all things—the spacious, immeasurable, and indefinable method which is not shared in common with all the śrāvakas and pratyekabuddhas. Great bodhisattva beings who are not separated from this meditative stability will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.” [B12]
他回答說：「舍利弗尊者，般若波羅密多的自性是不可得的。如果您問為什麼，那是因為般若波羅密多就是非有的自性。舍利弗，為了這個原因，當大菩薩摩訶薩修習般若波羅密多時，他們不接受他們在修習，同樣地，他們也不接受他們既不在修習也不是沒有修習等等。如果您問為什麼，那是因為他們已經遵循了一切事物都具有非有的自性這個原則，因此他們沒有執著於它們。這就是大菩薩摩訶薩的三昧，對一切事物不執著的——廣大、無量、不可定義的方法，這不是與所有聲聞和辟支佛共同擁有的。不離開這個三昧的大菩薩摩訶薩將迅速在無上正等菩提中證得無上正等覺。」
12.11Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, is it that only great bodhisattva beings who possess and are never separated from this meditative stability will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment, or else, are there other meditative stabilities through which buddhahood will be attained?”
12.11於是尊者舍利弗問尊者須菩提說：「尊者須菩提，是只有具足此三昧且永不遠離的大菩薩摩訶薩才能迅速證得無上正等菩提的無上正等覺呢，還是說有其他三昧也能通過它而證得佛果？」
The venerable Subhūti replied, “Venerable Śāradvatīputra, great bodhisattva beings who abide in other meditative stabilities will also swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
尊者須菩提回答道：「尊者舍利弗，大菩薩摩訶薩安住在其他三昧中，也會迅速證得無上正等菩提的無上正等覺。」
12.12“Venerable Subhūti,” he continued, “abiding in which meditative stabilities will great bodhisattva beings swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment?”
12.12「尊者須菩提，」他繼續說，「大菩薩摩訶薩安住在哪些三昧中，將迅速證得無上正等菩提？」
“Venerable Śāradvatīputra, (1) there is the meditative stability of great bodhisattva beings named Heroic Valour. Abiding therein, great bodhisattva beings [F.125.b] will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment. In the same vein, (2) there is the meditative stability named Precious Seal. (3) There is the meditative stability named Lion’s Play. (4) There is the meditative stability named Beautiful Moon. (5) There is the meditative stability named Crest of the Victory Banner of the Moon. (6) There is the meditative stability named Surpassing All Phenomena. (7) There is the meditative stability named Unseen Pinnacle. (8) There is the meditative stability named Certainty in the Expanse of Reality. (9) There is the meditative stability named Crest of the Victory Banner of Certainty. (10) There is the meditative stability named Adamantine. (11) There is the meditative stability named Seal of Entry into All Phenomena. (12) There is the meditative stability named Consecrated as a King of Meditative Stability. (13) There is the meditative stability named Seal of the King. (14) There is the meditative stability named Power of Perseverance. (15) There is the meditative stability named Sublimation [of All Things]. (16) There is the meditative stability named Definitive Engagement in Precise Lexical Explanation. (17–18) There are the meditative stabilities named Entry into Designations and Observation of Spatial Directions. (19) There is the meditative stability named Seal of Dhāraṇī. (20) There is the meditative stability named Unimpaired. (21) There is the meditative stability named Oceanic Seal Gathering All Phenomena. (22) There is the meditative stability named Permeation of Space. (23) There is the meditative stability named Indestructible Maṇḍala. (24) There is the meditative stability named [Shoulder Ornament of] the Victory Banner’s Crest. (25) There is the meditative stability named Crest of Power. (26) There is the meditative stability named Pursuit of the Stream. (27) There is the meditative stability named Yawning Lion. (28) There is the meditative stability named Establishment of the Array. (29) There is the meditative stability named Precious Source. (30) There is the meditative stability named Illumination. (31) There is the meditative stability named Unseeking. (32) There is the meditative stability named No Fixed Abode. [F.126.a] (33) There is the meditative stability named Free from Mentation. (34) There is the meditative stability named Taintless Lamp. (35) There is the meditative stability named Boundless Light. (36) There is the meditative stability named Illuminator. (37) There is the meditative stability named Pure Sanctuary. (38) There is the meditative stability named Immaculate Light. (39) There is the meditative stability named Bringer of Joy. (40) There is the meditative stability named Lightning Lamp. (41) There is the meditative stability named Unconquerable. (42) There is the meditative stability named Majestic. (43) There is the meditative stability named Free from Extinction. (44) There is the meditative stability named Unvanquished. (45) There is the meditative stability named Subdued. (46) There is the meditative stability named Lamp of the Sun. (47) There is the meditative stability named Lamp of the Moon [or Immaculate Moon]. (48) There is the meditative stability named Pure Appearance. (49) There is the meditative stability named Illuminating. (50) There is the meditative stability named Supreme Source. (51) There is the meditative stability named Crest of Gnosis. (52) There is the meditative stability named Stability of Mind. (53) There is the meditative stability named Total Illumination. (54) There is the meditative stability named Consecrated. (55) There is the meditative stability named Jewel Cusp. (56) There is the meditative stability named Seal of the Sacred Doctrine . (57) There is the meditative stability named Sameness of All Things. (58) There is the meditative stability named Renunciation of Delight. (59) There is the meditative stability named Sublimation of [All] Phenomena. (60) There is the meditative stability named Dispersal . (61) There is the meditative stability named Distinguishing the Terms Associated with All Phenomena. (62) There is the meditative stability named Establishing the Sameness of All Letters. (63) There is the meditative stability named Devoid of Letters. (64) There is the meditative stability named Eradication of Referents. (65) There is the meditative stability named Unmodified. (66) There is the meditative stability named Ascertainment of Names. (67) There is the meditative stability named Roaming. (68) There is the meditative stability named Devoid of Darkness. (69) There is the meditative stability named Engaging in Conduct. [F.126.b] (70) There is the meditative stability named Unwavering. (71) There is the meditative stability named Transcendence of the Range. (72) There is the meditative stability named Accumulation of All Attributes. (73) There is the meditative stability named Abiding Without Mentation. (74) There is the meditative stability named Blossoming and Purity of the Flowers of Virtue. (75) There is the meditative stability named Endowed with the Factors Conducive to Enlightenment. (76) There is the meditative stability named Boundless Inspiration. (77) There is the meditative stability named Equal to the Unequaled . (78) There is the meditative stability named Transcending All Things. (79) There is the meditative stability named Utterly Devoid of Delimitation. (80) There is the meditative stability named Dispelling of Doubt. (81) There is the meditative stability named Without Settled Focus. (82) There is the meditative stability named Single Array. (83) There is the meditative stability named Manifest Attainment of Modalities. (84) There is the meditative stability named Unity of Aspects. (85) There is the meditative stability named Non-dispersion of Aspects. (86) There is the meditative stability named [Comprehension of/] Dispersal of All Bases of Rebirth [through Realization]. (87) There is the meditative stability named Entrance to Symbols and Sounds. (88) There is the meditative stability named Devoid of Vocalic Syllables. (89) There is the meditative stability named Burning Lamp. (90) There is the meditative stability named Purification of Defining Characteristics. (91) There is the meditative stability named Manifestly Imperceptible. (92) There is the meditative stability named Endowed with All Finest Aspects. (93) There is the meditative stability named Absence of Joy with Respect to All Happiness and Suffering. (94) There is the meditative stability named Inexhaustible Cornucopia. (95) There is the meditative stability named Retentive Intelligence. (96) There is the meditative stability named Complete Elimination of Right and Wrong. (97) There is the meditative stability named Imbued with Resonance. (98) There is the meditative stability named Appeasing of All Deviations and Obstacles. (99) There is the meditative stability named Taintless Light. (100) There is the meditative stability named Endowed with the Essence. [F.127.a] (101) There is the meditative stability named Taintless Light of the Full Moon. (102) There is the meditative stability named Great Array [/Ornament]. (103) There is the meditative stability named Illuminator of All Worlds. (104) There is the meditative stability named Sameness of Meditative Stability. (105) There is the meditative stability named Taintless Modality Devoid of Impurities. (106) There is the meditative stability named Convergence of All Mental Afflictions in Non-affliction. (107) There is the meditative stability named Engaging Without Wavering and Without Settled Focus. (108) There is the meditative stability named Abiding in the Real Nature Without Mentation. (109) There is the meditative stability named Dispelling the Misery of Corporeality. (110) There is the meditative stability named Obliterating Defects of Speech, Transforming Them as if into Space. And, (111) there is the meditative stability named Unattached, Liberated, and Uncovered like Space.
「尊者舍利弗，大菩薩摩訶薩有一種三昧，名叫勇猛力。住在這個三昧中，大菩薩摩訶薩將迅速證得無上正等正覺。同樣地，(2)有名叫寶印定的三昧。(3)有名叫獅子遊戲定的三昧。(4)有名叫美麗月輪定的三昧。(5)有名叫月勝利幡頂定的三昧。(6)有名叫超越諸法定的三昧。(7)有名叫未見頂定的三昧。(8)有名叫法界確定定的三昧。(9)有名叫確定勝利幡頂定的三昧。(10)有名叫金剛定的三昧。(11)有名叫入一切法印定的三昧。(12)有名叫國王三昧灌頂定的三昧。(13)有名叫王印定的三昧。(14)有名叫精進力定的三昧。(15)有名叫昇華定的三昧。(16)有名叫確定精確詞彙解釋定的三昧。(17-18)有名叫名稱進入定和空間方向觀察定的三昧。(19)有名叫陀羅尼印定的三昧。(20)有名叫未損定的三昧。(21)有名叫海印聚集諸法定的三昧。(22)有名叫空間遍滿定的三昧。(23)有名叫不滅曼荼羅定的三昧。(24)有名叫勝利幡頂裝飾定的三昧。(25)有名叫力頂定的三昧。(26)有名叫流追定的三昧。(27)有名叫哈獅子定的三昧。(28)有名叫序列建立定的三昧。(29)有名叫寶源定的三昧。(30)有名叫照明定的三昧。(31)有名叫不求定的三昧。(32)有名叫無住定的三昧。(33)有名叫離心定的三昧。(34)有名叫無垢燈定的三昧。(35)有名叫無邊光定的三昧。(36)有名叫光明者定的三昧。(37)有名叫清淨聖堂定的三昧。(38)有名叫無垢光定的三昧。(39)有名叫喜樂帶來者定的三昧。(40)有名叫閃電燈定的三昧。(41)有名叫不可征服定的三昧。(42)有名叫莊嚴定的三昧。(43)有名叫不滅自在定的三昧。(44)有名叫不可勝定的三昧。(45)有名叫調伏定的三昧。(46)有名叫太陽燈定的三昧。(47)有名叫月燈或無垢月輪定的三昧。(48)有名叫清淨現定的三昧。(49)有名叫照亮定的三昧。(50)有名叫最勝源定的三昧。(51)有名叫般若智頂定的三昧。(52)有名叫心穩定定的三昧。(53)有名叫全明定的三昧。(54)有名叫灌頂定的三昧。(55)有名叫寶珠尖端定的三昧。(56)有名叫聖教印定的三昧。(57)有名叫諸法平等定的三昧。(58)有名叫捨樂定的三昧。(59)有名叫諸法昇華定的三昧。(60)有名叫散佈定的三昧。(61)有名叫辨別諸法相關術語定的三昧。(62)有名叫建立一切字母平等定的三昧。(63)有名叫離字母定的三昧。(64)有名叫滅除所指定的三昧。(65)有名叫不變異定的三昧。(66)有名叫名稱確認定的三昧。(67)有名叫遊行定的三昧。(68)有名叫離暗定的三昧。(69)有名叫修習行為定的三昧。(70)有名叫不搖定的三昧。(71)有名叫超越範圍定的三昧。(72)有名叫功德累積定的三昧。(73)有名叫住無心定的三昧。(74)有名叫德行花朵開放清淨定的三昧。(75)有名叫具足菩提因素定的三昧。(76)有名叫無邊啟發定的三昧。(77)有名叫平等無等定的三昧。(78)有名叫超越一切定的三昧。(79)有名叫全無限制定的三昧。(80)有名叫疑惑驅散定的三昧。(81)有名叫無固定焦點定的三昧。(82)有名叫單序定的三昧。(83)有名叫相的明顯成就定的三昧。(84)有名叫相統一定的三昧。(85)有名叫相不散定的三昧。(86)有名叫通過證悟而散佈一切輪迴根源定的三昧。(87)有名叫標記與聲音進入定的三昧。(88)有名叫離元音定的三昧。(89)有名叫燃燈定的三昧。(90)有名叫定相清淨定的三昧。(91)有名叫明顯不可感知定的三昧。(92)有名叫具足一切最殊勝相定的三昧。(93)有名叫一切樂苦無喜定的三昧。(94)有名叫無盡藏陀羅尼定的三昧。(95)有名叫持慧定的三昧。(96)有名叫完全消除是非定的三昧。(97)有名叫充滿共鳴定的三昧。(98)有名叫一切偏差與障礙平息定的三昧。(99)有名叫無垢光定的三昧。(100)有名叫具足本質定的三昧。(101)有名叫無垢圓月光定的三昧。(102)有名叫大序列或大莊嚴定的三昧。(103)有名叫照亮一切世界定的三昧。(104)有名叫定同性定的三昧。(105)有名叫無垢無染相定的三昧。(106)有名叫一切心煩惱在無染中匯聚定的三昧。(107)有名叫無搖無固定焦點修習定的三昧。(108)有名叫住真如無心定的三昧。(109)有名叫驅散物質性苦難定的三昧。(110)有名叫消除言語缺陷並將其轉化如虛空定的三昧。與(111)有名叫不繫解脫如空定的三昧。」
“Venerable Śāradvatīputra, these are the meditative stabilities of great bodhisattva beings, abiding in which they will swiftly attain manifestly perfect buddhahood in unsurpassed and genuinely perfect enlightenment.”
「尊者舍利弗，這些就是大菩薩摩訶薩的三昧，安住在其中，他們將迅速證得無上正等菩提。」
12.13Then, the venerable Subhūti said to the venerable Śāradvatīputra, “O Venerable Śāradvatīputra! The tathāgatas, arhats, genuinely perfect buddhas of the past have foreordained that great bodhisattva beings who abide in these abovementioned meditative stabilities will attain unsurpassed and genuinely perfect enlightenment. One should know that the tathāgatas, arhats, genuinely perfect buddhas who are presently alive, residing in the world systems of the ten directions, numerous as the sands of the River Ganges, also make prophecies with regard to those great bodhisattva beings. [F.127.b]
12.13那時，尊者須菩提對尊者舍利弗說：「尊者舍利弗！過去的如來、阿羅漢、正等覺佛已經決定，安住在上述這些三昧中的大菩薩摩訶薩將證得無上正等菩提。應當知道，現在住在十方世界中、數量如恆河沙粒一樣眾多的如來、阿羅漢、正等覺佛，也對那些大菩薩摩訶薩做出授記。」
12.14“Without considering any of those meditative stabilities, these bodhisattvas are absorbed in meditation. They do not make assumptions on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ All these conceptual imaginations are absent and do not arise.”
12.14「不思量那些三昧，這些菩薩入於禪定。他們不因那些三昧而做出假設，想著『我已經入於禪定。我正在入於禪定。我將入於禪定。』所有這些分別想象都不存在，也不生起。」
12.15Then, the venerable Śāradvatīputra said to the venerable Subhūti, “Venerable Subhūti, should one then know that great bodhisattva beings who abide in these meditative stabilities have been foreordained by the tathāgatas of the past and are being foreordained by the tathāgatas who are alive at present, residing in the world systems of the ten directions, numerous as the sands of the River Ganges?”
12.15然後，尊者舍利弗向尊者須菩提說道：「須菩提尊者，那麼應該認識到，住於這些三昧中的大菩薩摩訶薩們，已被過去的如來所決定，並正被現今住在十方世界中、數如恆河沙那樣眾多的如來所決定嗎？」
“Venerable Śāradvatīputra, that is not the case! If you ask why, it is because, Venerable Śāradvatīputra, the transcendent perfection of wisdom, the meditative stabilities, and great bodhisattva beings are not distinct from one another. Rather, the bodhisattvas themselves are the meditative stabilities, and the meditative stabilities are themselves the bodhisattvas. The bodhisattvas, the meditative stabilities, and this transcendent perfection of wisdom are without duality, and they are inseparable.”
「舍利弗尊者，並非如此！何以故？舍利弗尊者，般若波羅密多、三昧與大菩薩摩訶薩不相區別。反而，菩薩本身就是三昧，三昧本身就是菩薩。菩薩、三昧與此般若波羅密多無二元性，彼此不可分離。」
12.16“Venerable Subhūti, if the meditative stabilities and the bodhisattvas are not distinct from one another, and if the meditative stabilities are themselves the bodhisattvas, and the bodhisattvas are themselves the meditative stabilities, and if both the meditative stabilities and the bodhisattvas are the transcendent perfection of wisdom, then they will not know through their meditative stabilities that all things are sameness, nor will they have any cognition.”
12.16「尊者須菩提，如果三昧與菩薩不相區別，如果三昧本身就是菩薩，菩薩本身就是三昧，如果三昧與菩薩都是般若波羅密多，那麼他們就不會通過三昧認識到一切事物的平等性，也不會有任何認識。」
12.17“Venerable Śāradvatīputra, for these reasons great bodhisattva beings [F.128.a] do not know through their meditative stability that all things are sameness, nor do they have any cognition. If you ask why,” he continued, “it is owing to the non-existence of that bodhisattva, that meditative stability, and that transcendent perfection of wisdom that they do not know, and indeed that they have no cognition.”
12.17「尊者舍利弗，大菩薩摩訶薩以此等理由，不以其禪定而認識一切法的平等性，亦無任何認識。尊者若問其所以然者，」他繼續說，「正是因為那個菩薩、那個禪定和那個般若波羅密多的無而不知，實則亦無認識。」
12.18Then the Reverend Lord congratulated the venerable Subhūti, saying, “Well said, Subhūti! Well said! You whom I have declared to be supreme among śrāvakas abiding free from afflicted mental states, you have spoken these words well! In conformity with your approach, great bodhisattva beings should indeed train in the transcendent perfection of wisdom, and they should train accordingly in the transcendent perfection of meditative concentration, in the transcendent perfection of perseverance, in the transcendent perfection of tolerance, in the transcendent perfection of ethical discipline, and in the transcendent perfection of generosity. Similarly, they should train in the applications of mindfulness, and [in the other causal attributes], up to and including the noble eightfold path, and in the ten powers of the tathāgatas, and in the same vein, in [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”
12.18然後世尊稱讚尊者須菩提，說道：「善哉，須菩提！善哉！你是我所宣說的聲聞中最殊勝者，遠離煩惱而住，你說這些話說得很好！按照你的方式，大菩薩摩訶薩應當確實修習般若波羅密多，並應當相應地修習禪定波羅密多，修習精進波羅密多，修習忍辱波羅密多，修習持戒波羅密多，以及修習布施波羅密多。同樣地，他們應當修習念處，以及（其他因法），直至八聖道，以及如來的十力，並且同樣地，修習（其他果法），直至諸佛的十八不共法。」
12.19Then the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, when great bodhisattva beings train accordingly, do they train in the transcendent perfection of wisdom?”
12.19那時，尊者舍利弗問世尊說：「世尊，當大菩薩摩訶薩們如是修行時，他們是否修行般若波羅密多呢？」
The Reverend Lord replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do train in the transcendent perfection of wisdom. In doing so, they train without apprehending anything. It is in the same manner that they train in the [other transcendent perfections], from the transcendent perfection of generosity onwards. In the same vein, when they train accordingly, they also train in the [causal attributes], from the applications of mindfulness onwards, and when they train accordingly, [F.128.b] they also train in the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. In doing so, they train without apprehending anything.”
尊者舍利弗，大菩薩摩訶薩如是修學時，確實在修學般若波羅密多。如是修學時，他們在修學時不執著任何事物。他們也以同樣的方式在修學其他波羅密多，從布施波羅密多開始。同樣地，當他們如是修學時，他們也在修學各種因法，從念處開始，當他們如是修學時，他們也在修學各種果法，直至十八不共法。如是修學時，他們在修學時不執著任何事物。
12.20Then, the venerable Śāradvatīputra asked the Reverend Lord, “Reverend Lord, so is it the case that when great bodhisattva beings train accordingly, they train in the transcendent perfection of wisdom, and in doing so, that they train without apprehending anything?”
12.20爾時，尊者舍利弗問世尊言：「世尊，如是大菩薩摩訶薩如是修學時，修學般若波羅密多，如是修學時，於中無所執著耶？」
The Reverend Lord replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do indeed train in the transcendent perfection of wisdom, without apprehending anything.”
尊者說：「舍利弗，大菩薩摩訶薩如是修習，於般若波羅密多中修習，不執著一切法。」
12.21Then he asked, “Reverend Lord, what is it that they do not apprehend?”
12.21然後他問道：「尊者，他們不執著什麼呢？」
The Reverend Lord replied, “Owing to the utter purity of all things, they do not apprehend a self. They do not apprehend sentient beings, and so on. They do not apprehend knowers and viewers. Similarly, owing to the utter purity of all things, they do not apprehend the psycho-physical aggregates. They do not apprehend the sensory elements. They do not apprehend the sense fields. Owing to the utter purity of all things, they do not apprehend fundamental ignorance, and they do not apprehend [the other links of dependent origination], up to and including aging and death. Similarly, owing to the utter purity of all things, they do not apprehend [the truth of] suffering. Nor do they apprehend [the truths of] the origin of suffering, the cessation of suffering, and the path that leads to it. Similarly, owing to the utter purity of all things, they do not apprehend the world system of desire; nor do they apprehend the world system of form and nor do they apprehend the world system of formlessness. Similarly, owing to the utter purity of all things, they do not apprehend the applications of mindfulness, and they do not apprehend [the other causal attributes], up to and including the noble eightfold path. Similarly, owing to the utter purity of all things, they do not apprehend the ten powers of the tathāgatas, and they do not apprehend [the other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Owing to the utter purity of all things, they do not apprehend the six transcendent perfections. Owing to the utter purity of all things, they do not apprehend those entering the stream. Owing to the utter purity of all things, [F.129.a] they do not apprehend those who are tied to one more rebirth, those who will not be reborn, and those who have attained arhatship. Owing to the utter purity of all things, they do not apprehend pratyekabuddhas. Owing to the utter purity of all things, they do not apprehend bodhisattvas. Owing to the utter purity of all things, they do not apprehend tathāgatas.”
世尊答道：「因為一切法究竟清淨，所以他們不執著自我。他們不執著眾生，乃至如此。他們不執著知者和見者。同樣地，因為一切法究竟清淨，他們不執著五蘊。他們不執著十八界。他們不執著十二處。因為一切法究竟清淨，他們不執著無明，也不執著其他緣起支，直到老死。同樣地，因為一切法究竟清淨，他們不執著苦。他們也不執著苦集、滅諦和通往滅諦的道諦。同樣地，因為一切法究竟清淨，他們不執著欲界；他們也不執著色界，也不執著無色界。同樣地，因為一切法究竟清淨，他們不執著念處，他們不執著其他因法，直到八聖道。同樣地，因為一切法究竟清淨，他們不執著十力，他們不執著其他果法，直到十八不共法。因為一切法究竟清淨，他們不執著六波羅密多。因為一切法究竟清淨，他們不執著初果。因為一切法究竟清淨，他們不執著一來者、不還者和已證阿羅漢果者。因為一切法究竟清淨，他們不執著辟支佛。因為一切法究竟清淨，他們不執著菩薩。因為一切法究竟清淨，他們不執著如來。」
12.22Then the venerable Śāradvatīputra asked the Reverend Lord, “Reverend Lord, what is that purity?”
12.22尊者舍利弗隨即請問尊者說：「尊者啊，那究竟清淨是什麼呢？」
The Blessed One replied, “Purity indicates that all things are non-arising. Similarly, they are unceasing. They are neither afflicted nor are they purified. They do not arise, and they are without apprehension—all things are unconditioned.”
世尊答道：「清淨表明一切事物是不生的。同樣地，它們是不滅的。它們既不是有漏的，也不是無漏的。它們不生，並且是無所得的——一切事物都是無為的。」
12.23“Reverend Lord, when great bodhisattva beings train accordingly, in what things do they train?”
12.23「尊者，大菩薩摩訶薩如是修學時，他們在什麼法上修學呢？」
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings train accordingly, they do not train in anything at all. If you ask why, Śāradvatīputra, it is because these things are non-existent in the ways that ordinary people are fixated on them.”
世尊回答說：「舍利弗，大菩薩摩訶薩如此修行時，根本不在任何事物中修行。你問為什麼呢？舍利弗，因為這些事物在凡夫執著的方式中是無所有的。」
12.24“Reverend Lord, how is it that these things are non-existent in the ways that ordinary people are fixated on them?”
12.24「尊者，這些事物在凡夫所執著的方式中，是如何無所有的呢？」
The Blessed One replied, “They exist to the extent that they do not exist, and accordingly, since they do not exist, [their posited existence] is called fundamental ignorance.”
世尊回答說：「它們存在於它們不存在的程度，因此，既然它們不存在，[所假設的存在]就被稱為無明。」
12.25“Reverend Lord,” he asked, “why are these things that do not exist called fundamental ignorance?”
12.25「尊者，」他問道，「為什麼這些不存在的事物被稱為無明呢？」
The Blessed One replied, “Śāradvatīputra, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that physical forms are non-existent. Similarly, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that feelings, [F.129.b] perceptions, formative predispositions, and consciousness are non-existent. Similarly, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that the applications of mindfulness are non-existent, and non-apprehensible. In the same vein, it is owing to the emptiness of internal phenomena, and to the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, that [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are non-existent. However, ordinary people, through their fixations due to fundamental ignorance and craving, become fixated and impute that which is non-existent as existent. Through their adherence to the two extremes of eternalism and nihilism, without knowing and without seeing, they imagine those things that are non-existent, and after imputing them, they become fixated on the [psycho-physical aggregates that constitute] name and form. In the same vein, they become fixated on [all the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since, owing to their fixation on these things, they imagine things that are non-existent, they do not know and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms. Similarly, they neither know nor see feelings, perceptions, formative predispositions, and consciousness; in the same vein, they neither know nor see [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. It is precisely because they neither know nor see that they come to be styled ‘ordinary people.’
世尊回答說：「舍利弗，正是由於內空，以及其他各種空性，直到無實體之自性空，色才是非有的。同樣地，正是由於內空，以及其他各種空性，直到無實體之自性空，受、想、行和識才是非有的。同樣地，正是由於內空，以及其他各種空性，直到無實體之自性空，念處是非有的，且不可得的。同樣地，正是由於內空，以及其他各種空性，直到無實體之自性空，因果法相乃至十八不共法才是非有的。然而，凡夫因為無明和愛的執著，變得執著並將非有的東西執為實有。他們執著於常無常二邊，在沒有了知和沒有見到的情況下，他們想像那些非有的東西，在執著之後，他們對名色變得執著。同樣地，他們對因果法相乃至十八不共法都變得執著。正因為他們對這些東西的執著，他們想像非有的東西，所以他們既不了知也不見到。如果你問他們既不了知也不見到什麼，他們既不了知也不見到色。同樣地，他們既不了知也不見到受、想、行和識；同樣地，他們既不了知也不見到因果法相乃至十八不共法。正是因為他們既不了知也不見到，他們才被稱為『凡夫』。」
12.26“These people will not attain emancipation, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the world system of desire. Similarly, they will not be emancipated from the world system of form or the world system of formlessness. They will not be emancipated into the doctrines of the śrāvakas or the pratyekabuddhas. They will not be emancipated into the doctrines of the bodhisattvas. They will not be emancipated into the doctrines of the genuinely perfect buddhas. They lack convictions. [F.130.a] They lack the conviction that physical forms are emptiness. Similarly, they lack the convictions that feelings are emptiness, that perceptions are emptiness, that formative predispositions are emptiness, that consciousness is emptiness, and so on, up to and including the fruitional attributes. Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the transcendent perfection of generosity. They are not stable in the other transcendent perfections, up to and including the transcendent perfection of wisdom. They are not stable in the irreversible [sublime] levels, and they are not stable in [the causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. For that reason, they are called ‘ordinary people,’ and they are said to be ‘fixated.’ If you ask what is their fixation, and on what they are fixated, they are fixated on physical forms, and they are fixated on [the other aggregates], including consciousness. Similarly, they are fixated on the eyes, and in the same manner they are fixated on [the other sense organs], including the mental faculty. They are fixated on sights, sounds, odors, tastes, tangibles, and mental phenomena. Similarly, they are fixated on the sensory elements. They are fixated on desire, hatred, and delusion. They are fixated on opinions. They are fixated on the applications of mindfulness, and in the same vein they are fixated on [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas.”
12.26「這些人將不會獲得解脫。若問他們不會從什麼中獲得解脫，他們將不會從欲界獲得解脫。同樣地，他們將不會從色界或無色界獲得解脫。他們將不會進入聲聞的教義。他們將不會進入辟支佛的教義。他們將不會進入菩薩的教義。他們將不會進入正遍知佛的教義。他們缺乏確信。他們缺乏色是空性的確信。同樣地，他們缺乏受是空性、想是空性、行是空性、識是空性的確信，直到包括果法。同時，他們也不穩定。若問他們在什麼中不穩定，他們在布施波羅密多中不穩定。他們在其他波羅密多中不穩定，直到包括般若波羅密多。他們在不退轉的殊勝境界中不穩定，在因果法相中也不穩定，直到包括十八不共法。因此，他們被稱為凡夫，據說他們執著。若問他們的執著是什麼，以及他們執著於什麼，他們執著於色，執著於其他蘊，包括識。同樣地，他們執著於眼，以同樣的方式執著於其他根，包括意根。他們執著於色、聲、香、味、觸和法。同樣地，他們執著於十八界。他們執著於貪、瞋和癡。他們執著於見解。他們執著於念處，同樣地執著於其他因果法相，直到包括十八不共法。」
12.27Then the venerable Śāradvatīputra asked the Reverend Lord, “Reverend Lord, when bodhisattvas train accordingly, is it then the case that they do not train in the transcendent perfection of wisdom, and that they will not attain emancipation in omniscience?”
12.27尊者舍利弗問世尊："尊者，當菩薩如此修行時，是否就是不修習般若波羅密多，並且不能成就一切智解脫呢？"
The Blessed One replied, “Śāradvatīputra, the bodhisattvas who train accordingly do not train in the transcendent perfection of wisdom, and they will not attain emancipation in omniscience.”
世尊回答說：「舍利弗，按照這樣的方式修行的菩薩並不修行般若波羅密多，他們也不會證得一切智解脫。」
12.28“Reverend Lord, how is that so?”[F.130.b]
12.28「尊者，怎麼會這樣呢？」
The Blessed One replied, “Śāradvatīputra, great bodhisattva beings who are unskillful conceive of and become fixated on the transcendent perfection of wisdom. Similarly, they conceive of and become fixated on the transcendent perfection of meditative concentration, the transcendent perfection of perseverance, the transcendent perfection of tolerance, the transcendent perfection of ethical discipline, and the transcendent perfection of generosity. In the same vein, they conceive of and become fixated on [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Having become fixated, they conceive of the understanding of all things, and of omniscience, and it is after imagining these that they become fixated on omniscience. Śāradvatīputra, for these reasons bodhisattvas do not train in the transcendent perfection of wisdom, and they will not attain emancipation in the state of omniscience.”
世尊答道：「舍利弗，不善巧的大菩薩摩訶薩對般若波羅密多執著成見。同樣地，他們對禪定波羅密多、精進波羅密多、忍辱波羅密多、持戒波羅密多和布施波羅密多執著成見。同理，他們對其他因果法相執著成見，直到十八不共法。執著成見後，他們對一切事物的理解和一切智執著成見，正是在想像這些之後，他們才對一切智執著成見。舍利弗，因為這些原因，菩薩不修習般若波羅密多，也不會獲得一切智解脫。」
12.29Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, so is it the case that when bodhisattvas train accordingly, they do not train in the transcendent perfection of wisdom, and they do not attain emancipation in omniscience?”
12.29爾時，尊者舍利弗問世尊言：「尊者，如是菩薩依法修習，不修習般若波羅密多，不得一切智解脫耶？」
The Blessed One replied, “Śāradvatīputra, bodhisattvas who train accordingly do not train in the transcendent perfection of wisdom, and they do not attain emancipation in omniscience.”
世尊回答說：「舍利弗，如此修行的菩薩不在般若波羅密多中修行，也不會證得一切智解脫。」
12.30“Reverend Lord,” he asked, “how should great bodhisattva beings then train in the transcendent perfection of wisdom, and how do great bodhisattva beings, on training accordingly, attain emancipation in omniscience?”
12.30「尊者，那麼大菩薩摩訶薩應當如何修習般若波羅密多，大菩薩摩訶薩依法修習，如何得一切智解脫？」
The Blessed One replied, “Śāradvatīputra, when great bodhisattva beings who practice the transcendent perfection of wisdom do not consider the nature of the transcendent perfection of wisdom, [F.131.a] and, Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, they train in the transcendent perfection of wisdom without apprehending anything and attain emancipation in omniscience. If you ask what is this non-apprehension, when they practice the transcendent perfection of generosity, they do not apprehend this transcendent perfection of generosity. In the same vein, when they practice the other transcendent perfections, up to and including the transcendent perfection of wisdom, they do not apprehend the transcendent perfection of wisdom, and so forth. They do not apprehend [the causal attributes], up to and including enlightenment. They do not apprehend [the fruitional attributes], up to and including omniscience. Śāradvatīputra, when great bodhisattva beings practice the transcendent perfection of wisdom in that manner, it is owing to their non-apprehension that they train in the transcendent perfection of wisdom and will attain emancipation in omniscience.”
世尊答言：「舍利弗，大菩薩摩訶薩修習般若波羅密多時，不思惟般若波羅密多之自然。舍利弗，大菩薩摩訶薩如是修習般若波羅密多，不執著任何法而修習般若波羅密多，得一切智解脫。若汝問此無執著為何，當彼修習布施波羅密多時，不執著此布施波羅密多。如是乃至修習六波羅密多，不執著般若波羅密多等。彼不執著因法乃至菩提。彼不執著果法乃至一切智。舍利弗，大菩薩摩訶薩如是修習般若波羅密多，由於其無執著，修習般若波羅密多，將得一切智解脫。」
12.31“Reverend Lord,” he asked, “with respect to what will they attain emancipation owing to their non-apprehension?”
12.31「尊者，」他問道，「他們將因不執著什麼而獲得解脫？」
The Blessed One replied, “They will attain emancipation owing to their non-apprehension of the emptiness of internal phenomena, and in the same vein, owing to their non-apprehension of the other aspects of emptiness, up to and including the emptiness of all things.”
世尊答道：「他們將因為不執著於內空而獲得解脫，同樣地，因為不執著於其他的空性面向，直到一切法空，都將獲得解脫。」
12.32Then, the venerable Subhūti asked the Blessed One, “Reverend Lord! From what will emancipation be attained by means of this vehicle, and where will this vehicle come to rest?”
12.32那時，尊者須菩提向世尊請問：「世尊！藉由這個乘，解脫將從何處得到，而這個乘將在何處安住？」
The Blessed One replied, “Subhūti, emancipation will be attained from the three world systems, and consequently emancipation will be attained in omniscience. It will come to rest therein, and it will do so owing to non-duality. If you ask why, it is because the doctrine of the Great Vehicle and the doctrine which is omniscience are neither conjoined, nor disjoined. They share a single defining characteristic in that they are immaterial, unrevealed, unimpeded, and without defining characteristics. [F.131.b] If you ask why, Subhūti, it is because things that are without defining characteristics do not attain emancipation, will not attain emancipation, and have not attained emancipation.
世尊回答說：「須菩提，解脫將從三界中得到，因此解脫將在一切智中得到。它將安住於其中，並且它將因為無二而這樣做。如果你問為什麼，那是因為大乘的教法和作為一切智的教法既不相連，也不分離。它們在無色、無表、無礙和無相這一點上具有單一的特相。如果你問為什麼，須菩提，那是因為無相的諸法不會得到解脫，將不會得到解脫，也還沒有得到解脫。」
12.33“If you ask why, it is because one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the expanse of reality. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the real nature, and merely wishes to attain emancipation in the finality of existence. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the inconceivable expanse. One who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in spiritual attainment and [consequent] happiness. One who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the element of exertion. In the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the element of dispassion, the element of cessation, and the emptiness of physical forms, and similarly, merely wishes to attain emancipation in the emptiness of feelings, perceptions, formative predispositions, and consciousness. If you ask why, Subhūti, it is because the emptiness of physical forms will not attain emancipation from the three world systems, and it will not come to rest in omniscience. Similarly, the emptiness of feelings, perceptions, formative predispositions, and consciousness will not attain emancipation from the three world systems, and it will not come to rest in omniscience. If you ask why, Subhūti, it is because physical forms are empty of physical forms. Similarly, feelings, perceptions, formative predispositions, and consciousness are empty of consciousness, [and so forth]. [F.132.a]
12.33「須菩提，若有人希求在無相的諸法中得到解脫，他其實就是希求在法界中得到解脫。同樣地，若有人希求在無相的諸法中得到解脫，他其實就是希求在真如中得到解脫，並且希求在究竟中得到解脫。同樣地，若有人希求在無相的諸法中得到解脫，他其實就是希求在不可思議界中得到解脫。若有人希求在無相的諸法中得到解脫，他其實就是希求在靈性成就及樂中得到解脫。若有人希求在無相的諸法中得到解脫，他其實就是希求在勤蘊中得到解脫。同樣地，若有人希求在無相的諸法中得到解脫，他其實就是希求在離蘊、滅蘊和色空性中得到解脫，並且同樣地希求在受、想、行、識的空性中得到解脫。若你問為什麼，須菩提，這是因為色的空性不會從三界中獲得解脫，也不會安住在一切智中。同樣地，受、想、行、識的空性不會從三界中獲得解脫，也不會安住在一切智中。若你問為什麼，須菩提，這是因為色是色的空性。同樣地，受、想、行、識是識的空性。」
12.34“Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the emptiness of the eyes, and in the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attaining emancipation in the emptiness of feelings due to sensory contact that is visually compounded, and so on, up to and including feelings due to sensory contact that is mentally compounded. If you ask why, Subhūti, it is because the emptiness of the eyes will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, the emptiness of [the other sensory attributes], up to and including feelings due to sensory contact that is mentally compounded, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the eyes are empty of the eyes, and in the same vein, [the other sensory attributes] are empty of feelings due to sensory contact that is visually compounded, and so forth; similarly, feelings due to sensory contact that is mentally compounded, and so forth, are empty of feelings due to sensory contact that is mentally compounded.
12.34「須菩提，同樣地，願在無相之法中獲得解脫者，只是願在眼的空性中獲得解脫，同樣地，願在無相之法中獲得解脫者，只是願在由眼觸所生之受的空性中獲得解脫，乃至願在由意觸所生之受的空性中獲得解脫。須菩提，若你問為什麼，眼的空性不能從三界中獲得解脫，也不會安住在一切智中。同樣地，[其他感官屬性]乃至由意觸所生之受，都不能從三界中獲得解脫，也不會安住在一切智中。須菩提，若你問為什麼，眼空於眼的自性，同樣地，[其他感官屬性]空於由眼觸所生之受，如是類推；同樣地，由意觸所生之受等，空於由意觸所生之受的自性。」
12.35“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in dreams. Similarly, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in magical displays, mirages, echoes, optical aberrations, and in phantom emanations of the tathāgatas. If you ask why, Subhūti, it is because the essential nature of dreams will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, the essential nature of magical displays, and the essential nature of mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, [F.132.b] Subhūti, it is because the essential nature of dreams is empty of the essential nature of dreams, and in the same vein, the essential nature of magical displays, and the essential nature of mirages, echoes, optical aberrations, and phantom emanations of the tathāgatas are empty of phantom emanations of the tathāgatas, and so forth.
12.35「須菩提，同樣地，若有人願在無相的事物中獲得解脫，他實際上只是願在夢中獲得解脫。同樣地，若有人願在無相的事物中獲得解脫，他實際上只是願在幻化、陽焰、回聲、光影和如來的化身中獲得解脫。你問為什麼呢，須菩提，這是因為夢的自性將不會從三界中獲得解脫，也不會安住於一切智中。同樣地，幻化的自性、陽焰的自性、回聲的自性、光影的自性以及如來化身的自性將不會從三界中獲得解脫，也不會安住於一切智中。你問為什麼呢，須菩提，這是因為夢的自性空於夢的自性，同樣地，幻化的自性、陽焰的自性、回聲的自性、光影的自性以及如來化身的自性都空於如來化身的自性，以此類推。」
12.36“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the transcendent perfection of generosity. Similarly, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the transcendent perfection of ethical discipline, in the transcendent perfection of tolerance, in the transcendent perfection of perseverance, in the transcendent perfection of meditative concentration, and in the transcendent perfection of wisdom. If you ask why, Subhūti, it is because the essential nature of the transcendent perfection of generosity will not attain emancipation from the three world systems, and will not come to rest in omniscience. Similarly, Subhūti, the essential nature of the transcendent perfection of ethical discipline, the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of the transcendent perfection of generosity is empty of the essential nature of the transcendent perfection of generosity, and similarly, Subhūti, the essential nature of the transcendent perfection of ethical discipline, the essential nature of the transcendent perfection of tolerance, the transcendent perfection of perseverance, the transcendent perfection of meditative concentration, and the transcendent perfection of wisdom are empty of the essential nature of the transcendent perfection of wisdom, and so forth.
12.36「須菩提，同樣地，若有人想要在無相之法中獲得解脫，則只是想要在布施波羅密多中獲得解脫。同樣地，須菩提，若有人想要在無相之法中獲得解脫，則只是想要在持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多和般若波羅密多中獲得解脫。為什麼呢，須菩提？因為布施波羅密多的自性將不會從三界中獲得解脫，也不會安住於一切智中。同樣地，須菩提，持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多和般若波羅密多的自性將不會從三界中獲得解脫，也不會安住於一切智中。為什麼呢，須菩提？因為布施波羅密多的自性空於布施波羅密多的自性，同樣地，須菩提，持戒波羅密多、忍辱波羅密多、精進波羅密多、禪定波羅密多和般若波羅密多的自性空於般若波羅密多的自性，等等。」
12.37“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the emptiness of internal phenomena, [F.133.a] and in the same vein, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. If you ask why, Subhūti, it is because the essential nature of the emptiness of internal phenomena will not attain emancipation from the three world systems, and will not come to rest in omniscience. In the same vein, the essential nature of the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the essential nature of internal phenomena, and in the same vein, the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities, are empty of the emptiness of the essential nature of non-entities, and so forth.
12.37「須菩提，同樣地，一個想在無相的事物中獲得解脫的人，只是想在內空中獲得解脫，同樣地，一個想在無相的事物中獲得解脫的人，只是想在其他空性方面獲得解脫，直到包括無性無性空。為什麼呢，須菩提？因為內空的自性將不會從三界中獲得解脫，也不會安住在一切智中。同樣地，其他空性方面的自性，直到包括無性無性空的自性，將不會從三界中獲得解脫，也不會安住在一切智中。為什麼呢，須菩提？因為內空是空於內法的自性的，同樣地，其他空性方面，直到包括無性無性空，都是空於無性無性空的自性的，如此等等。」
12.38“In the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the applications of mindfulness. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of the essential nature of the applications of mindfulness. Similarly, one who wishes to attain emancipation in things that are without defining characteristics merely wishes to attain emancipation in the correct exertions, the supports for miraculous ability, the faculties, the powers, the branches of enlightenment, and the noble eightfold path. If you ask why, it is because, in the same vein, the essential nature of [these causal attributes], up to and including the noble eightfold path, will not attain emancipation from the three world systems, and will not come to rest in omniscience. [F.133.b] If you ask why, it is because, in the same vein, the essential nature of [these causal attributes], up to and including the noble eightfold path, is empty of the essential nature of the noble eightfold path, and so forth. This same refrain should also be extensively applied to [the fruitional attributes], including the ten powers of the tathāgatas, the four assurances, and the four kinds of exact knowledge, and so on, up to the eighteen distinct qualities of the buddhas, just as has been indicated in the context of the noble eightfold path.
12.38「同樣地，須菩提，希望在無相的事物中獲得解脫的人，只是希望在念處中獲得解脫。為什麼呢？須菩提，因為念處的自性不能從三界中獲得解脫，也不能安住於一切智中。為什麼呢？須菩提，因為念處的自性是空於念處的自性的。同樣地，希望在無相的事物中獲得解脫的人，只是希望在正勤、神足、根、力、覺支和八聖道中獲得解脫。為什麼呢？因為同樣地，這些因法以至八聖道的自性，不能從三界中獲得解脫，也不能安住於一切智中。為什麼呢？因為同樣地，這些因法以至八聖道的自性是空於八聖道的自性的，如此等等。同樣的論述也應該廣泛應用於果法，包括十力、四無畏、四無礙智，直至十八不共法，就如在八聖道的情境中已經說明的那樣。」
12.39“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to be born as an arhat whose contaminants have ceased. In the same vein, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to be born as a pratyekabuddha, or as a tathāgata, arhat, and genuine perfect buddha. If you ask why, Subhūti, it is because the essential nature of a tathāgata, and so forth, will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the essential nature of an arhat whose contaminants have ceased is empty of the essential nature of an arhat, and similarly, the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha, and the essential nature of a tathāgata is empty of the essential nature of a tathāgata.
12.39「須菩提，同樣地，希望在無相之法中獲得解脫的人，僅僅是希望生為煩惱已滅的阿羅漢。同樣地，須菩提，希望在無相之法中獲得解脫的人，僅僅是希望生為辟支佛，或生為如來、阿羅漢、正等覺者。為什麼呢，須菩提，因為如來等的自性將不會從三界中獲得解脫，也不會安住於一切智中。為什麼呢，須菩提，因為煩惱已滅的阿羅漢的自性本身就是空的，不具有阿羅漢的自性；同樣地，辟支佛的自性本身就是空的，不具有辟支佛的自性；如來的自性本身也是空的，不具有如來的自性。」
12.40“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the fruit of entering the stream. Similarly, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in the fruit of being tied to one more rebirth, in the fruit of not returning [to cyclic existence], in arhatship, in individual enlightenment, and in omniscience. If you ask why, [F.134.a] the same refrain should be extensively applied to [all these fruits], just as has been indicated in the context of the noble eightfold path.
12.40「須菩提，同樣地，願在無相之事中獲得解脫的人，只是願在預流果中獲得解脫。同樣地，須菩提，願在無相之事中獲得解脫的人，只是願在一來果、不還果、阿羅漢果、獨覺以及一切智中獲得解脫。你若問為什麼，對於所有這些果位，應廣泛應用同樣的論述方式，就如同在八聖道的情境中所指示的一樣。」
12.41“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in names. Similarly, Subhūti, one wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in symbols, conventional expressions, and designations. If you ask why, Subhūti, the emptiness of names will not attain emancipation from the three world systems, and will not come to rest in omniscience. If you ask why, Subhūti, it is because the emptiness of names is empty of the emptiness of names, and in the same vein, the emptiness of [those other terms], up to and including designations, is empty of the emptiness of designated phenomena, and so forth.
12.41「須菩提，同樣地，希望在無相的事物中證得解脫的人，只是希望在名稱中證得解脫。同樣地，須菩提，希望在無相的事物中證得解脫的人，只是希望在標記、常用表達和名目中證得解脫。你問為什麼呢？須菩提，名稱的空性將不會從三界獲得解脫，也不會在一切智中得到安住。你問為什麼呢？須菩提，這是因為名稱的空性本身就是空性，同樣地，從標記開始直到名目的那些其他術語的空性，本身也是空離所指現象的空性，等等。」
12.42“Subhūti, in the same way, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in that which is non-arising; in the same vein, Subhūti, one who wishes to attain emancipation in things without defining characteristics merely wishes to attain emancipation in that which is unceasing, and in signlessness, non-affliction, non-purification, and non-conditioning. The same refrain should be extensively applied to [these states], just as has been indicated in the context of names. Subhūti, it is for these reasons that the Great Vehicle does attain emancipation from the three world systems, and consequently comes to rest in omniscience, and it does so in an unwavering manner.”
12.42「須菩提，同樣地，凡願在無相諸法中證得解脫者，僅僅是願在不生中證得解脫；同樣地，須菩提，凡願在無相諸法中證得解脫者，僅僅是願在不滅、無相、無染、無淨和無為中證得解脫。對這些狀態應該廣泛應用同樣的論述，正如在談論名稱時所指示的那樣。須菩提，正是由於這些原因，大乘確實從三界中證得解脫，因此安住於一切智中，並以不搖定的方式如此。」
12.43This completes the twelfth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Meditative Stability.”
12.43（結尾）