Enlightened Attributes
佛功德
20.1Then the venerable Subhūti said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is the infinite transcendent perfection.”
20.1「尊者須菩提對世尊說：『世尊！這般若波羅密多是無邊的波羅密多。』」
The Blessed One replied, “This is owing to the infinity of space!”
世尊說：「這是因為虛空無邊啊！」
“Reverend Lord, this transcendent perfection is sameness.”
「尊者，這個波羅密多是平等性。」
The Blessed One replied, “This is owing to the sameness of all things!”
世尊回答說：「這是因為諸法平等！」
20.2“Reverend Lord, this transcendent perfection is void.”
20.2尊者，這個波羅密多是空。
The Blessed One replied, “This is owing to emptiness, beyond limitations!”
世尊回答說：「這是由於空性超越一切限制！」
“Reverend Lord, this transcendent perfection cannot be crushed.”
尊者，這波羅密多不可摧毀。
The Blessed One replied, “This is owing to the non-apprehension of all things!”
世尊回答說：「這是因為對一切事物都無執著！」
20.3“Reverend Lord, this transcendent perfection is non-existent.” [F.211.b]
20.3「尊者，這波羅密多是無所有的。」
The Blessed One replied, “This is owing to namelessness and non-corporeality!”
世尊答言：「這是因為無名無色的緣故！」
“Reverend Lord, this transcendent perfection is like space.”
尊者，這波羅密多如虛空。
He replied, “This is owing to the non-apprehension of exhalation and inhalation!”
他回答說：「這是由於對呼吸的無執著！」
20.4“Reverend Lord, this transcendent perfection is inexpressible.”
20.4尊者，這波羅密多是不可說的。
He replied, “This is owing to the non-apprehension of ideation and scrutiny!”
他回答道：「這是因為對尋伺的無執著！」
“Reverend Lord, this transcendent perfection is nameless.”
尊者，這波羅密多是無名的。
He replied, “This is owing to the non-apprehension of the aggregates of feelings, perceptions, formative predispositions, and consciousness!”
他回答說：「這是因為對受想行識蘊沒有執著！」
20.5“Reverend Lord, this transcendent perfection is non-departing.”
20.5「尊者，這波羅密多是不離去的。」
He replied, “This is owing to the non-arriving of all things!”
他回答說：「這是因為一切事物都不來臨！」
“Reverend Lord, this transcendent perfection cannot be appropriated.”
「尊者，這波羅密多無法被獲得。」
He replied, “This is owing to the non-grasping of all things!”
他回答說：「這是因為一切事物都不被取啊！」
20.6“Reverend Lord, this transcendent perfection is inexhaustible.”
20.6尊者，這波羅密多是無窮無盡的。
He replied, “This is owing to the perpetual exhaustion and refinement of all things!”
他回答說：「這是由於一切事物永恆的窮盡和淨化！」
“Reverend Lord, this transcendent perfection is non-arisen.”
尊者，這波羅密多是不生的。
He replied, “This is owing to the non-cessation and non-arising of all things!”
他回答說：「這是由於一切事物無滅和不生的緣故！」
20.7“Reverend Lord, this transcendent perfection is without a creator.”
20.7「尊者，這波羅密多是無造者的。」
He replied, “This is owing to the non-apprehension of creators!”
尊者答道：「這是由於對造作者的無執著！」
“Reverend Lord, this transcendent perfection is without a knower.”
尊者，這波羅密多無有知者。
He replied, “This is owing to the inanimate nature of all things!”
他回答說：「這是因為一切事物的無生命自然！」
20.8“Reverend Lord, this transcendent perfection does not transmigrate.”
20.8尊者，這波羅密多不流轉。
He replied, “This is owing to the non-apprehension of death and transmigration!”
他回答說：「這是由於無執著於死亡和流轉的緣故！」
“Reverend Lord, this transcendent perfection does not disintegrate.”
尊者，此波羅密多不滅。
He replied, [F.212.a] “This is owing to the non-disintegration of all things!”
他回答：「這是因為一切法不滅的緣故！」
20.9“Reverend Lord, this transcendent perfection is dreamlike.”
20.9尊者，此波羅密多如夢幻。
He replied, “This is owing to the non-apprehension of the perception of dreams!”
他回答說：「這是因為對夢的想沒有執著啊！」
“Reverend Lord, this transcendent perfection is like an echo.”
「尊者，這波羅密多如同回聲。」
He replied, “This is owing to the non-apprehension of sounds and the ears!”
他答道：「這是因為對聲和耳的無執著！」
20.10“Reverend Lord, this transcendent perfection is like an optical aberration.”
20.10尊者，這波羅密多如同陽焰。
He replied, “This is owing to the non-apprehension of mirrors and reflections!”
他回答說：「這是由於對鏡子和倒影的無執著！」
“Reverend Lord, this transcendent perfection is like a mirage.”
尊者，這波羅密多如同陽焰。
He replied, “This is owing to the non-apprehension of flowing water!”
他回答說：「這是由於對流水的無執著！」
20.11“Reverend Lord, this transcendent perfection is like a magical display.”
20.11「尊者，這波羅密多如同幻化。」
He replied, “This is owing to the non-apprehension of non-entities!”
他回答說：「這是因為對無的無執著！」
“Reverend Lord, this transcendent perfection is without afflicted mental states.”
尊者，這個波羅密多沒有煩惱。
He replied, “This is owing to the non-apprehension of all afflicted mental states!”
他回答說：「這是因為對所有煩惱都無執著！」
20.12“Reverend Lord, this transcendent perfection is without purification.”
20.12尊者，這波羅密多是無清淨的。
He replied, “This is owing to the non-existence of all afflicted mental states!”
他回答說：「這是因為一切煩惱都不存在啊！」
“Reverend Lord, this transcendent perfection is unsullied.”
尊者，這波羅密多是未玷污的。
He replied, “This is owing to the non-apprehension of stains!”
他回答說：「這是因為不執著於污垢！」
20.13“Reverend Lord, this transcendent perfection is without conceptual elaboration.”
20.13尊者，這個波羅密多是沒有戲論的。
He replied, “This is owing to the eradication of all conceptual elaborations!”
他回答說：「這是由於消除了一切戲論！」
“Reverend Lord, this transcendent perfection is without assumptions.”
「尊者，這波羅密多是無假設的。」
He replied, “This is owing to the eradication of all assumptions!”
他回答說：「這是由於所有假設都被消除了！」
20.14“Reverend Lord, this transcendent perfection is unshakeable.”
20.14尊者，這個波羅密多是堅固不動的。
He replied, “This is owing to the stability of the expanse of reality!”
他回答說：「這是因為法界堅固！」
“Reverend Lord, this transcendent perfection is free from desires.”[F.212.b]
尊者，這波羅密多遠離貪欲。
He replied, “This is owing to the incontrovertible realization of all things!”
他回答說：「這是由於一切事物的決定覺悟！」
20.15“Reverend Lord, this transcendent perfection is without obsession.”
20.15「尊者，這波羅密多沒有執著。」
He replied, “This is owing to the non-conceptuality of all things!”
他回答說：「這是由於一切事物的無分別性！」
“Reverend Lord, this transcendent perfection is calm.”
尊者，這波羅密多是寂靜的。
He replied, “This is owing to the non-apprehension of mental images!”
他回答說：「這是由於對形象的無執著！」
20.16“Reverend Lord, this transcendent perfection is not desire.”
20.16尊者，這波羅密多不是貪。
He replied, “This is owing to the non-apprehension of desire!”
他回答說：「這是由於對貪的無執著！」
“Reverend Lord, this transcendent perfection is not hatred.”
尊者，這波羅密多不是瞋。
He replied, “This is owing to the absence of hatred!”
他回答說：「這是由於瞋的不存在！」
20.17“Reverend Lord, this transcendent perfection is not delusion.”
20.17尊者，這波羅密多不是癡。
He replied, “This is owing to the dispelling of all the darkness of ignorance!”
他回答說：「這是由於消除了一切無明暗！」
“Reverend Lord, this transcendent perfection is not afflicted mental states.”
尊者，這個波羅密多不是煩惱。
He replied, “This is owing to the absence of imagination!”
他回答說：「這是因為沒有想象！」
20.18“Reverend Lord, this transcendent perfection is not sentient.”
20.18尊者，這波羅密多不是眾生。
He replied, “This is owing to the absence of sentient beings!”
他說：「這是因為沒有眾生的緣故！」
“Reverend Lord, this transcendent perfection is not to be forsaken.”
尊者，這波羅密多是不應該被捨棄的。
He replied, “This is owing to the non-arising of all things!”
他說：「這是因為一切法都不生的緣故！」
20.19“Reverend Lord, this transcendent perfection does not apprehend the two extremes.”
20.19尊者，這波羅密多不執著二邊。
He replied, “This is owing to the abandonment of the two extremes!”
他回答說：「這是由於捨棄了二邊！」
“Reverend Lord, this transcendent perfection is undifferentiated.”
「尊者，這個波羅密多是無差別的。」
He replied, “This is owing to the non-association of all things!”
他回答說：「這是因為一切法都不相應！」
20.20“Reverend Lord, this transcendent perfection is unblemished.”
20.20「尊者，這波羅密多是無污的。」
He replied, “This is owing to the transcendence of all that is achieved by śrāvakas and pratyekabuddhas!”[F.213.a]
他回答：「這是因為聲聞和辟支佛所成就的一切都超越了！」
“Reverend Lord, this transcendent perfection is non-conceptual.”
尊者，這波羅密多是無分別的。
He replied, “This is owing to the non-apprehension of all concepts!”
他回答說：「這是因為對所有概念都沒有執著！」
20.21“Reverend Lord, this transcendent perfection is immeasurable.”
20.21尊者，這個波羅密多是無量的。
He replied, “This is owing to the non-apprehension of the dimensions of all things!”
他回答說：「這是因為對一切事物的維度沒有執著！」
“Reverend Lord, this transcendent perfection is unattached.”
"尊者，這個波羅密多是無執著的。"
He replied, “This is owing to the absence of attachment with regard to all things!”
他回答道：「這是因為對所有事物都沒有貪著！」
20.22“Reverend Lord, this transcendent perfection is impermanent.”
20.22尊者，這波羅密多是無常。
He replied, “This is owing to the non-disintegration of all things!”
他回答說：「這是由於一切事物的不滅！」
“Reverend Lord, this transcendent perfection is imbued with suffering.”
尊者，這波羅密多是苦。
He replied, “This is owing to indefatigability with respect to all things!”
他回答說：「這是由於對一切事物的不懈精進！」
20.23“Reverend Lord, this transcendent perfection is not a self.”
20.23尊者，這波羅密多是無我。
He replied, “This is owing to non-fixation upon all things!”
他回答說：「這是因為對一切事物不執著！」
“Reverend Lord, this transcendent perfection is emptiness.”
尊者，這個波羅密多是空性。
He replied, “This is owing to the non-apprehension of all things!”
尊者回答說：「這是因為對一切法無所執著！」
20.24“Reverend Lord, this transcendent perfection is without defining characteristics.”
20.24尊者，這波羅密多是無相的。
He replied, “This is owing to the absence of distinguishing counterparts with respect to all things!”
他回答說：「這是因為對於諸法沒有相對的區別對象！」
“Reverend Lord, this transcendent perfection is the emptiness of internal phenomena.”
尊者，這波羅密多是內空。
He replied, “This is owing to the non-apprehension of internal phenomena!”
他回答道：「這是因為對內法的無執著！」
20.25“Reverend Lord, this transcendent perfection is the emptiness of external phenomena.”
20.25尊者，這波羅密多是外空。
He replied, “This is owing to the non-apprehension of external phenomena!”
他回答道：「這是因為對外法的無執著！」
“Reverend Lord, this transcendent perfection is the emptiness of external and internal phenomena.”
尊者，這波羅密多是內外空。
He replied, “This is owing to the non-apprehension of external and internal phenomena!”
他回答道：「這是由於對內外法的無執著！」
20.26“Reverend Lord, this transcendent perfection is the emptiness of emptiness.”
20.26「尊者，這波羅密多是空空。」
He replied, “This is owing to the non-apprehension of the emptiness of emptiness!”[F.213.b]
他回答說：「這是因為對於空空沒有執著！」
“Reverend Lord, this transcendent perfection is the emptiness of great extent.”
尊者，這波羅密多是大空。
He replied, “This is owing to the non-apprehension of all things!”
他回答說：「這是因為對一切事物的無執著！」
20.27“Reverend Lord, this transcendent perfection is the emptiness of ultimate reality.”
20.27尊者，這波羅密多是勝義空。
He replied, “This is owing to the non-apprehension of the emptiness of ultimate reality!”
他回答說：「這是因為對勝義空的無執著！」
“Reverend Lord, this transcendent perfection is the emptiness of conditioned phenomena.”
尊者，這個波羅密多是有為空。
He replied, “This is owing to the non-apprehension of the emptiness of conditioned phenomena!”
他回答說：「這是由於對有為法空性的無執著！」
20.28“Reverend Lord, this transcendent perfection is the emptiness of unconditioned phenomena.”
20.28尊者，這波羅密多是無為空。
He replied, “This is owing to the non-apprehension of the emptiness of unconditioned phenomena!”
他回答說：「這是由於對無為空的無執著！」
“Reverend Lord, this transcendent perfection is the emptiness of the unlimited.”
「尊者，這波羅密多是無邊空。」
He replied, “This is owing to the non-apprehension of the emptiness of the unlimited!”
他回答說：「這是因為對無邊空的無執著！」
20.29“Reverend Lord, this transcendent perfection is the emptiness of that which has neither beginning nor end.”
20.29「尊者，這波羅密多是無始無終空。」
He replied, “This is owing to the non-apprehension of the emptiness of that which has neither beginning nor end!”
他回答說：「這是由於對於無始無終空的無執著！」
“Reverend Lord, this transcendent perfection is the emptiness of non-dispersal.”
尊者，這波羅密多是散空。
He replied, “This is owing to the non-apprehension of the emptiness of non-dispersal!”
他回答說：「這是因為對散空沒有執著！」
20.30“Reverend Lord, this transcendent perfection is the emptiness of inherent existence.”
20.30尊者，這個波羅密多是本性空。
He replied, “This is owing to the non-apprehension of unconditioned phenomena!”
他回答說：「這是由於對無為法的無執著！」
“Reverend Lord, this transcendent perfection is the emptiness of all things.”
「尊者，這波羅密多是一切法空。」
He replied, “This is owing to the non-apprehension of internal and external phenomena!”
尊者答道：「這是因為對於內法和外法都無執著啊！」
20.31“Reverend Lord, this transcendent perfection is the emptiness of intrinsic defining characteristics.”
20.31尊者，這個波羅密多就是自相空。
He replied, “This is owing to the voidness of phenomena associated with the emptiness of intrinsic defining characteristics!”
他回答說：「這是由於諸法的空性與自相空相關聯的結果！」
“Reverend Lord, this transcendent perfection is the emptiness of the essential nature of non-entities.”[F.214.a]
尊者，這波羅密多是無性無性空。
He replied, “This is owing to the non-apprehension of the emptiness of the essential nature of non-entities!” “Reverend Lord, this transcendent perfection constitutes the applications of mindfulness.”
他回答說：「這是由於對無實體之自性空的無執著！」「尊者，這波羅密多構成了念處。」
He replied, “This is owing to the non-apprehension of the body, feelings, mind, and phenomena!”
尊者回答說：「這是由於對身、受、意、諸法的無執著！」
20.32“Reverend Lord, this transcendent perfection constitutes the correct exertions.”
20.32「尊者，這波羅密多即是正勤。」
He replied, “This is owing to the non-apprehension of virtuous and non-virtuous attributes!”
他回答說：「這是由於對善法和不善法無執著！」
“Reverend Lord, this transcendent perfection constitutes the supports for miraculous ability.”
「尊者，這波羅密多構成了神足。」
He replied, “This is owing to the non-apprehension of the four supports for miraculous ability!”
他回答說：「這是由於對四神足的無執著！」
20.33“Reverend Lord, this transcendent perfection constitutes the faculties.”
20.33尊者，這波羅密多就是根。
He replied, “This is owing to the non-apprehension of the five faculties!”
他回答說：「這是由於對五根無執著！」
“Reverend Lord, this transcendent perfection constitutes the powers.”
「尊者，這個波羅密多就是五力。」
He replied, “This is owing to the non-apprehension of the five powers!”
他回答說：「這是因為對五力的無執著！」
“Reverend Lord, this transcendent perfection constitutes the branches of enlightenment.”
尊者，此波羅密多即是覺支。
He replied, “This is owing to the non-apprehension of the seven branches of enlightenment!”
他回答說：「這是因為對七覺支無執著！」
“Reverend Lord, this transcendent perfection constitutes the noble path.”
尊者，這波羅密多就是聖道。
He replied, “This is owing to the non-apprehension of the noble eightfold path!”
尊者說：「這是由於對八聖道的無執著！」
20.34“Reverend Lord, this transcendent perfection is empty.”
20.34「尊者，這波羅密多是空性的。」
He replied, “This is owing to the non-apprehension of the aspects of emptiness and the aspect of voidness!”
他回答說：「這是因為對於空性的各種特徵和空的特性無所執著！」
“Reverend Lord, this transcendent perfection is signless.”
尊者，這波羅密多是無相的。
He replied, “This is owing to the non-apprehension of the aspects of calmness!”
他回答說：「這是因為對於寂靜的各個方面沒有執著！」
20.35“Reverend Lord, this transcendent perfection is aspirationless.”
20.35尊者，這波羅密多是無願的。
He replied, “This is owing to the non-apprehension of aspirations!”
他回答說：「這是由於對願的無執著！」
“Reverend Lord, this transcendent perfection constitutes the aspects of liberation.”
尊者，這個波羅密多就是解脫門。
He replied, [F.214.b] “This is owing to the non-apprehension of the eight aspects of liberation!”
他回答說：「這是因為對八解脫的無執著！」
20.36“Reverend Lord, this transcendent perfection constitutes the steps of meditative absorption.”
20.36尊者，這波羅密多就是禪定的次第。
He replied, “This is owing to the non-apprehension of the nine serial steps of meditative absorption!”
他回答說：「這是因為對九次第定無執著！」
“Reverend Lord, this transcendent perfection is generosity.”
「尊者，這波羅密多是布施。」
He replied, “This is owing to the non-apprehension of miserliness!”
他回答說：「這是因為對慳心沒有執著！」
20.37“Reverend Lord, this transcendent perfection is ethical discipline.”
20.37尊者，這波羅密多是持戒。
He replied, “This is owing to the non-apprehension of degenerate morality!”
他回答道：「這是因為對毀戒者沒有執著！」
“Reverend Lord, this transcendent perfection is tolerance.”
尊者，這波羅密多就是忍辱。
He replied, “This is owing to the non-apprehension of malice and tolerance!”
他回答說：「這是由於對瞋恚和忍辱的無執著！」
20.38“Reverend Lord, this transcendent perfection is perseverance.”
20.38「尊者，這是精進的波羅密多。」
He replied, “This is owing to the non-apprehension of indolence!”
他回答說：「這是因為對懈怠的無執著！」
“Reverend Lord, this transcendent perfection is meditative concentration.”
尊者，這是禪那的波羅密多。
He replied, “This is owing to the non-apprehension of distraction!”
他回答說：「這是由於對散亂的無執著！」
20.39“Reverend Lord, this transcendent perfection is wisdom.”
20.39尊者，這波羅密多是般若。
He replied, “This is owing to the non-apprehension of stupidity!”
他回答說：「這是由於無執著於愚癡！」
“Reverend Lord, this transcendent perfection constitutes the ten powers.”
尊者，這波羅密多就是十力。
He replied, “This is owing to their uncrushability by all things!”
他說：「這是因為它們不被一切事物所摧伏！」
20.40“Reverend Lord, this transcendent perfection constitutes the four assurances.”
20.40「尊者，這波羅密多就是四無畏。」
He replied, “This is owing to their uncrushability by all things and owing to their undauntedness concerning the understanding of the aspects of the path!
他回答說：「這是因為它們不可摧於一切事物，並且對於道相智的理解具有無怖畏！」
“Reverend Lord, this transcendent perfection constitutes the four kinds of exact knowledge.”
尊者，這波羅密多就是四無礙解智。
He replied, “This is owing to the absence of attachment and absence of obstruction with respect to all knowledge!”
尊者回答：「這是因為對於一切知識沒有貪著，也沒有障礙！」
20.41“Reverend Lord, this transcendent perfection constitutes great compassion.”
20.41「尊者，這波羅密多就是大悲。」
He replied, “This is owing to the non-abandonment of all sentient beings!”[F.215.a]
他回答道：「這是因為不捨棄一切眾生！」
“Reverend Lord, this transcendent perfection constitutes the eighteen distinct qualities of the buddhas.”
「尊者，這波羅密多就是十八不共法。」
He replied, “This is owing to its transcending of all the doctrines of the śrāvakas and pratyekabuddhas!”
尊者回答說：「這是因為它超越了一切聲聞和辟支佛的教法！」
20.42“Reverend Lord, this transcendent perfection is the [nature of the] tathāgata.”
20.42尊者，這波羅密多是如來的自然。
He replied, “This is owing to the reality divulged as such in all languages!”
他回答說：「這是因為真如在所有詞語中都是這樣被揭示的！」
“Reverend Lord, this transcendent perfection is naturally arisen.”
「尊者，這個波羅密多是自然而生的。」
He replied, “This is owing to the sway that it holds over all things!”
他回答說：「這是因為它對一切事物的統攝力！」
20.43“Reverend Lord, this transcendent perfection is the genuinely perfect buddha.”
20.43尊者，這波羅密多是正等覺佛。
He replied, “This is owing to the attainment of manifestly perfect buddhahood with respect to all things, in all their finest aspects!”
他回答說：「這是由於對於一切事物，在它們最細微的各個方面，都已成就無上正等覺！」
20.44Then all the gods inhabiting the world system of desire and all the gods inhabiting the world system of form, within this world system of the great trichiliocosm, as many as they are, scattered divine flowers, incense, joss sticks, nectar, and black agar wood powders. Approaching the Blessed One, they prostrated with their heads toward the feet of the Blessed One, and stood to one side. Then, even as they stood to one side, the gods inhabiting the world system of desire and the world system of form asked the Blessed One, “With regard to this profound transcendent perfection of wisdom which the Reverend Lord is explaining, what, O Lord, are the defining characteristics of this profound transcendent perfection of wisdom?”
20.44那時，住於欲界的所有天神和住於色界的所有天神，在這個大千世界內，盡其數量，散佈神花、香、香枝、甘露和黑沉香粉。他們靠近世尊，頭向世尊的腳禮拜，然後站在一邊。當他們站在一邊時，住於欲界和色界的天神們請問世尊說：「世尊，關於尊者您所解說的這個深妙的般若波羅密多，這個深妙的般若波羅密多的特相是什麼？」
20.45The Blessed One replied to those gods as follows: “Gods, this profound transcendent perfection of wisdom has the defining characteristic of emptiness. Gods, this profound transcendent perfection of wisdom has the defining characteristic of signlessness, and the defining characteristic of aspirationlessness. [F.215.b] Similarly, O gods, this profound transcendent perfection of wisdom has the defining characteristic of non-conditioning, the defining characteristic of non-arising, the defining characteristic of non-cessation, the defining characteristic of non-defilement, the defining characteristic of non-purification, and the defining characteristic of non-entity. Gods, although this profound transcendent perfection of wisdom has such defining characteristics, for the sake of the world the tathāgatas have named, symbolized, designated, and expressed it in conventional terms, but, O gods, that is not the case in ultimate reality. It cannot be disturbed by the world with its gods, humans, and antigods. If you ask why, it is because the world with its gods, humans, and antigods is also endowed with those very same defining characteristics.
20.45世尊對諸天回答說：「諸天，這深奧的般若波羅密多具有空性的特相。諸天，這深奧的般若波羅密多具有無相的特相、無願的特相。同樣地，諸天，這深奧的般若波羅密多具有無為的特相、不生的特相、無滅的特相、無染的特相、無淨的特相，以及非有的特相。諸天，雖然這深奧的般若波羅密多具有如此的特相，但如來為了度化世間，才以世俗諦對它進行命名、標記、指稱和表達。然而，諸天，在勝義諦中並非如此。它不會被具有諸天、人和阿修羅的世界所動搖。如果你們問為什麼，那是因為具有諸天、人和阿修羅的世界也同樣具有那些特相。」
20.46“Similarly, O gods, defining characteristics are not perceived by means of defining characteristics. Nor is the absence of defining characteristics perceived by means of defining characteristics, nor are defining characteristics perceived by means of the absence of defining characteristics, nor even is the absence of defining characteristics perceived by means of the absence of defining characteristics. Therefore, O gods, as far as defining characteristics, the absence of defining characteristics, the defining characteristics of defining characteristics, and their combinations are concerned, it is impossible for any of them to know and for any of them to be known.
20.46「同樣地，諸天，定義特徵不是通過定義特徵來感知的。無相也不是通過定義特徵來感知的，定義特徵也不是通過無相來感知的，無相也不是通過無相來感知的。因此，諸天，就定義特徵、無相、定義特徵的定義特徵及其組合而言，它們中任何一個都不可能知和被知。」
20.47“Gods, these defining characteristics have not been conditioned by physical forms. They have not been conditioned by feelings, perceptions, and formative predispositions; nor have they been conditioned by consciousness. They have not been conditioned by internal emptiness. They have not been conditioned by external emptiness, nor have they been conditioned by external and internal emptiness, and, in the same vein, they have not been conditioned by the other aspects of emptiness, up to and including the emptiness of the essential nature of non-entities. They have not been conditioned by [the attributes and attainments], extending from the applications of mindfulness, and so on, up to and including omniscience. [F.216.a] Gods, these defining characteristics are neither human nor non-human; they neither have contamination nor are the without contamination; they are neither mundane nor are they supramundane; and they are neither conditioned nor are they unconditioned.
20.47「諸天，這些特相沒有被色所執著。沒有被受、想、行所執著，也沒有被識所執著。沒有被內空所執著。沒有被外空所執著，也沒有被外內空所執著，並且同樣地，沒有被其他空性方面所執著，直至無性無性空。沒有被念處等所執著，以及直至一切智。諸天，這些特相既不是人也不是非人；既沒有煩惱也不是沒有煩惱；既不是世間也不是出世間；並且既不是有為也不是無為。」
20.48“Furthermore, O gods, do you think that if someone were to say that such and such is the defining characteristic of space, they would be speaking correctly?”
20.48"此外，諸位天神，你們認為如果有人說某某是虛空的特相，他會說得正確嗎？"
“O Lord, they would be incorrect in stating that [such and such] is the defining characteristic of space. If one were to ask why, Reverend Lord, it is because space is unconditioned. Therefore, it is not endowed with any defining characteristic whatsoever; nor is it thus endowed, because it is non-existent and non-apprehensible.”
「世尊，他們這樣說是不正確的。為什麼呢？尊者，因為虛空是無為的。因此，虛空並不具備任何特相；也不是這樣具備，因為虛空是無所有和不可得的。」
20.49The Blessed One then addressed those gods inhabiting the world system of desire and those inhabiting the world system of form as follows: “Gods, whether the tathāgatas have appeared or whether the tathāgatas have not appeared [in the world], the expanse that is the defining characteristic of reality is itself established. The tathāgatas are called tathāgatas because they have genuinely attained manifestly perfect buddhahood.”
20.49世尊隨後對住於欲界的天神們和住於色界的天神們這樣說道：「天神們，無論如來已經出現，還是如來尚未出現在世間，真如的廣大即是特相，它本身是已經確立的。如來被稱為如來，是因為他們真實地證得了無上正等覺。」
20.50The gods then said to the Blessed One, “Reverend Lord! Because they have attained manifestly perfect buddhahood with regard to those defining characteristics, the tathāgatas engage in the perception of gnosis which is unobstructed with respect to phenomena. It is due to having been established in these defining characteristics that the tathāgatas have attained manifestly perfect buddhahood with regard to this profound transcendent perfection of wisdom, whose defining characteristics transcend all attachments. These defining characteristics through which the tathāgatas have attained manifestly perfect buddhahood are profound. [F.216.b]
20.50天神們向世尊說道：「尊者！因為如來對這些特相已經證得無上正等覺，所以如來便具足對諸法不為障礙的般若智知覺。由於安住於這些特相，如來對於這個甚深的般若波羅密多——其特相超越一切貪著——已經證得無上正等覺。如來藉由這些特相而證得無上正等覺是甚深的。」
20.51“Reverend Lord, how wonderful is this profound transcendent perfection of wisdom within the perceptual range of the Tathāgata, Arhat, Genuinely Perfect Buddha—the Tathāgata who became a bodhisattva in former lives by engaging therein, and acquired the five extrasensory powers of the bodhisattvas, and who then, in this very lifetime, attained manifestly perfect buddhahood with respect to omniscience, and, having attained manifestly perfect buddhahood with respect to omniscience, comprehended all these defining characteristics. He comprehends the defining characteristics of all things. He comprehends the defining characteristics of physical forms, feelings, perceptions, formative predispositions, and consciousness. Similarly, he comprehends the defining characteristics of the transcendent perfection of generosity. He comprehends the defining characteristics 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. He comprehends the defining characteristics [of the attributes and attainments], up to and including omniscience.”
20.51「尊者，這般若波羅密多在如來、阿羅漢、正等覺佛的知覺範圍內是多麼深妙啊。這位如來在過往生中以菩薩身份修習此法，獲得諸菩薩的五神通，而後在今生以無上正等覺而成就無上正等覺，並以無上正等覺而證悟了所有這些特相。他證悟一切法的特相。他證悟色、受、想、行、識的特相。同樣地，他證悟布施波羅密多的特相。他證悟持戒波羅密多、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特相。他證悟這些特相，乃至證悟一切智的特相。」
20.52The Blessed One then addressed the gods inhabiting the world system of desire and those inhabiting the world system of form: “Gods, the defining characteristic of physical forms is that they are capable of assuming material form, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristic. Similarly, feelings have the defining characteristic of emotional experience, perceptions have the defining characteristics of comprehensibility, formative predispositions have the defining characteristic of conditioning, and consciousness has the defining characteristic of particularizing intrinsic awareness, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics.
20.52世尊隨後對居住於欲界的天神和居住於色界的天神說道：「諸天，色的特相是具備有色的能力，但如來達到無上正等覺是在於沒有其特相。同樣地，受具有情感體驗的特相，想具有可理解性的特相，行具有執著的特相，識具有區別自識的特相，但如來達到無上正等覺是在於沒有這一切特相。」
20.53“The transcendent perfection of generosity has the defining characteristic of renunciation, [F.217.a] but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. The transcendent perfection of ethical discipline has the defining characteristic of non-involvement, the transcendent perfection of tolerance has the defining characteristic of imperturbability, the transcendent perfection of perseverance has the defining characteristic of uncrushability, the transcendent perfection of meditative concentration has the defining characteristic of undistractedness, and the transcendent perfection of wisdom has the defining characteristic of non-fixation with respect to all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics.
20.53「布施波羅密多具有捨的特相，但如來於其特相的不存在而證得無上正等覺。持戒波羅密多具有不涉入的特相，忍辱波羅密多具有不動搖的特相，精進波羅密多具有不可摧的特相，禪定波羅密多具有不散亂的特相，般若波羅密多具有對一切諸法無執著的特相，但如來於其一切特相的不存在而證得無上正等覺。」
20.54“The four meditative concentrations, and similarly the four immeasurable aspirations and the four formless absorptions, have the defining characteristic of non-disturbance, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of all their defining characteristics. The thirty-seven aspects of enlightenment have the defining characteristic of being conducive to emancipation, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Emptiness as a gateway to liberation has the defining characteristic of emancipation, signlessness as a gateway to liberation has the defining characteristic of non-grasping, aspirationlessness as a gateway to liberation has the defining characteristic of non-striving, equanimity has the defining characteristic of non-conditioning, the eight aspects of liberation have the defining characteristic of non-captivation, the ten powers of the tathāgatas have the defining characteristic of invincibility, the four assurances have the defining characteristic of undauntedness, great compassion has the defining characteristic of kindness, and the eighteen distinct qualities of the buddhas have the defining characteristic of unsurpassibility, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of their defining characteristics. Omniscience has the defining characteristic of being unobscured with respect to the definitive nature of all things, but the tathāgatas attain manifestly perfect buddhahood with respect to the absence of its defining characteristic. [F.217.b] So it is, O gods, that because the tathāgatas attain manifestly perfect buddhahood with respect to the absence of defining characteristics in all things, the tathāgatas are said to ‘perceive gnosis without attachment.’” [B20]
20.54「四禪及四無量心、四無色定，具有不擾動的特相，然而如來卻以一切特相的缺失而成就無上正等覺。三十七菩提分法具有趨向解脫的特相，然而如來卻以其特相的缺失而成就無上正等覺。空性解脫門具有解脫的特相，無相解脫門具有無取的特相，無願解脫門具有無勤的特相，捨具有無執著的特相，八解脫具有無執縛的特相，十力具有無敵的特相，四無畏具有無怖畏的特相，大悲具有慈愛的特相，十八不共法具有無上性的特相，然而如來卻以其特相的缺失而成就無上正等覺。一切智具有對一切事物究竟自然無遮蔽的特相，然而如來卻以其特相的缺失而成就無上正等覺。天眾啊，正因為如來以一切事物的特相缺失而成就無上正等覺，所以如來被稱為『以無執著而領悟般若智』。」
20.55Then the Blessed One addressed the venerable Subhūti as follows: “Subhūti! The transcendent perfection of wisdom gives rise to the tathāgatas, arhats, genuinely perfect buddhas, and it instructs them. Therefore, the tathāgatas are established, intimately dependent on this transcendent perfection of wisdom. As such, they honor, venerate, respect, and make offerings to the doctrines of the transcendent perfection of wisdom. So it is, Subhūti, that the tathāgatas honor, venerate, respect, and make offerings to this very sacred doctrine of the transcendent perfection of wisdom. If you ask why, Subhūti, it is because the tathāgatas, arhats, genuinely perfect buddhas originate from this transcendent perfection of wisdom, and because the tathāgatas are grateful and thankful for this transcendent perfection of wisdom. Subhūti, rightly would one speak if one were to say correctly that the tathāgatas are grateful and thankful. Subhūti, if you ask how the tathāgatas are grateful and thankful, it is, Subhūti, because the tathāgatas continuously [F.218.a] honor, venerate, respect, and make offerings to, and similarly favor and pursue, the vehicle and the path—that is to say, the vehicle through which they have reached [the level of] a tathāgata, and the path by which they have attained manifestly perfect buddhahood in unsurpassed, genuinely perfect enlightenment. In this sense, Subhūti, it should be recognized that the tathāgatas are grateful and thankful.
20.55世尊隨後對尊者須菩提如是說道：「須菩提！般若波羅密多生起如來、阿羅漢、正遍知佛，並且教導他們。因此，如來建立於對這般若波羅密多的深刻依靠之中。他們因此尊敬、敬禮、恭敬和供養般若波羅密多的聖法。須菩提，正是如此，如來尊敬、敬禮、恭敬和供養這般若波羅密多的聖法。若你問為何，須菩提，那是因為如來、阿羅漢、正遍知佛源自於這般若波羅密多，並且如來對這般若波羅密多心懷感恩和感謝。須菩提，若說如來心懷感恩和感謝，這樣說是正確的。須菩提，若你問如來如何心懷感恩和感謝，須菩提，那是因為如來持續地尊敬、敬禮、恭敬和供養，同樣地親近和追求乘和道——即他們達到如來果位的乘，以及他們證得無上正等正覺的無上正等覺之道。須菩提，應該這樣認識，如來心懷感恩和感謝。
20.56“Moreover, Subhūti, the tathāgatas have attained manifestly perfect buddhahood knowing that the sacred doctrines are uncreated because there is no agent. Similarly, they have attained manifestly perfect buddhahood knowing that all things are uncreated because they have no corporeality. Subhūti, the tathāgatas are indeed grateful and thankful because this manifestly perfect buddhahood is attained dependent on the profound transcendent perfection of wisdom.
20.56「而且，須菩提，如來已經認識到聖法是無生的，因為沒有施行者而證得無上正等正覺。同樣地，他們已經認識到一切法是無生的，因為它們沒有物質性而證得無上正等正覺。須菩提，如來確實是感恩知足的，因為這無上正等正覺是依靠深奧的般若波羅密多而證得的。」
20.57“Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom—not on nature or symbolic conventions—that the tathāgatas, arhats, genuinely perfect buddhas are brought to understand that all things are uncreated. It is for these reasons, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].”
20.57「而且，須菩提，如來、阿羅漢、正等覺佛之所以能夠理解一切法都是無生的，是依靠這般若波羅密多而得以成就的——並非依靠自然或名言——。須菩提，正是由於這些原因，這般若波羅密多才生起如來，並教化眾生世界。」
20.58The venerable Subhūti then asked the Blessed One, “Reverend Lord! Since the Tathāgata has said that all things are unknowable and invisible, how then does the transcendent perfection of wisdom give rise to the tathāgatas, and instruct the worlds [of sentient beings]?”
20.58尊者須菩提隨後問世尊說：「尊者！既然如來說一切法都是不可知、不可見的，那麼般若波羅密多又怎樣能產生如來、教導眾生的世界呢？」
The Blessed One replied to the venerable Subhūti as follows: “Subhūti, it is so! It is just as you have spoken. All things are unknowable and invisible. If you ask, Subhūti, how all things are unknowable and invisible, all things, Subhūti, [F.218.b] are unsupported and uncontained. For this reason, Subhūti, all things are unknowable and invisible, and accordingly, Subhūti, the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings]. Furthermore, it is instructive because physical forms are unseen. Similarly, it is instructive because feelings, perceptions, formative predispositions, and consciousness are unseen. In the same vein, it is instructive because [all attributes and attainments], up to and including omniscience, are unseen. So it is, Subhūti, that the transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].”
世尊對尊者須菩提回答說：「須菩提，正是如此！完全如你所說的那樣。一切事物都是不可知、不可見的。如果你問，須菩提，一切事物怎樣是不可知、不可見的，須菩提，一切事物都是無依、不容納的。因此，須菩提，一切事物都是不可知、不可見的，因此，須菩提，般若波羅密多能夠生起如來，教化眾生世界。進而，由於色是未見的，所以是教化的。同樣地，由於受、想、行、識是未見的，所以是教化的。同樣地，由於一切屬性和成就，直到一切智都是未見的，所以是教化的。就這樣，須菩提，般若波羅密多能夠生起如來，教化眾生世界。」
20.59“Reverend Lord, how is this transcendent perfection of wisdom instructive because physical forms are unseen? Similarly, how is this transcendent perfection of wisdom instructive because feelings, perceptions, formative predispositions, and consciousness are unseen? In the same vein as before, how is this transcendent perfection of wisdom instructive because [all attributes and attainments], up to and including omniscience, are unseen?”
20.59「世尊，般若波羅密多怎樣因為色未見而有教導性呢？同樣地，般若波羅密多怎樣因為受、想、行、識未見而有教導性呢？同樣地，般若波羅密多怎樣因為乃至一切智未見而有教導性呢？」
The Blessed One replied, “Subhūti, this transcendent perfection of wisdom is instructive because physical forms are unseen when there is no consciousness arising that apprehends physical forms. Similarly, this transcendent perfection of wisdom is instructive because consciousness [and the other aggregates] are unseen when there is no consciousness arising that apprehends feelings, that apprehends perceptions, that apprehends formative predispositions, and that apprehends consciousness. Likewise, in the same vein, [F.219.a] this transcendent perfection of wisdom is instructive because [all attributes and attainments], up to and including omniscience, are unseen when there is no consciousness arising that apprehends omniscience, and so forth. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
世尊回答說：「須菩提，當沒有識生起而執取色，般若波羅密多就因為色未見而具有教示性。同樣地，當沒有識生起而執取受、當沒有識生起而執取想、當沒有識生起而執取行、當沒有識生起而執取識，般若波羅密多就因為識未見而具有教示性。同樣地，照此方式，當沒有識生起而執取一切智等，般若波羅密多就因為一切智等未見而具有教示性。須菩提，就是這樣，般若波羅密多生起如來，教示眾生世界。」
20.60“Moreover, Subhūti, this transcendent perfection of wisdom indicates to these worlds that the five psycho-physical aggregates are empty. Similarly, it indicates to these worlds that the twelve sense fields and the eighteen sensory elements are empty. Similarly, it indicates to these worlds that the paths of the ten virtuous actions, the four meditative concentrations, the four immeasurable aspirations, and the four formless absorptions are empty. Similarly, it indicates to these worlds that the twelve links of dependent origination and the false view about perishable composites, which are the basis of the sixty-two false views, are empty. Similarly, it indicates to these worlds that [the transcendent perfections], from the transcendent perfection of generosity up to and including the transcendent perfection of wisdom, are empty. Similarly, it indicates to these worlds that internal emptiness is empty, and in the same vein, it indicates that the other aspects of emptiness, up to and including the emptiness of essential nature with respect to non-entities, are empty. Similarly, it indicates to these worlds that the four applications of mindfulness are empty. Similarly, in the same vein as before, it indicates to these worlds that [the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty. It indicates to these worlds that omniscience is empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
20.60「而且，須菩提，這般若波羅密多向世間指示五蘊是空性的。同樣地，它向世間指示十二處和十八界是空性的。同樣地，它向世間指示十善業、四禪、四無量心和四無色定的道路是空性的。同樣地，它向世間指示十二緣起和常見是空性的，而常見是六十二見的基礎。同樣地，它向世間指示從布施波羅密多直到般若波羅密多的波羅密多是空性的。同樣地，它向世間指示內空是空性的，並以同樣的方式，它指示其他的空性層面，直到無自性空，都是空性的。同樣地，它向世間指示四念住是空性的。同樣地，以同樣的方式，它向世間指示從因果法相直到十八不共法的所有法都是空性的。它向世間指示一切智是空性的。須菩提，就是這樣，這般若波羅密多生起如來，並教化世間的眾生。」
20.61“Moreover, Subhūti, it is dependent on this very transcendent perfection of wisdom that tathāgatas, arhats, genuinely perfect buddhas [F.219.b] reveal to the worlds that the five psycho-physical aggregates are empty; that they comprehend, know, and cognize the worlds also to be empty; and that they indicate as much to [the sentient beings inhabiting] these worlds. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
20.61「而且，須菩提，如來、阿羅漢、正遍知佛正是依靠這般若波羅密多，向眾生世界顯示五蘊是空性的；他們也領悟、知曉和認識眾生世界本身也是空性的；並向這些世界的眾生指示這一點。須菩提，就這樣，這般若波羅密多能夠產生如來，並教化眾生世界。」
20.62“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is empty. If you ask what world it reveals to be empty, it reveals the world comprising the five psycho-physical aggregates to be empty. Similarly, it reveals the world comprising the twelve sense fields to be empty. Similarly, it reveals the world comprising the eighteen sensory elements to be empty. In the same vein as before, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be empty. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
20.62「此外，須菩提，這般若波羅密多向如來、阿羅漢、正等覺佛揭示世界是空性的。若你問它揭示的是什麼世界為空性，它揭示由五蘊組成的世界為空性。同樣地，它揭示由十二處組成的世界為空性。同樣地，它揭示由十八界組成的世界為空性。以同樣的方式，它揭示由一切智等直至一切智等所有的法相組成的世界為空性。須菩提，正是這樣，這般若波羅密多產生諸如來，並教化眾生的世界。」
20.63“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is inconceivable. If you ask what world it reveals to be inconceivable, it reveals the world comprising the five psycho-physical aggregates, the twelve sense fields, and the eighteen sensory elements to be inconceivable. In the same vein, it reveals the worlds comprising [all the attributes and attainments], up to and including omniscience, to be inconceivable. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
20.63「而且，須菩提，這般若波羅密多向如來、阿羅漢、正等覺佛揭示世間是不可思議的。如果你問它揭示什麼世間是不可思議的，它揭示由五蘊、十二處、十八界構成的世間是不可思議的。同樣地，它揭示由一切屬性和成就構成的世間，直至包括一切智在內，都是不可思議的。須菩提，正是這樣，這般若波羅密多產生了如來，並教化了眾生的世間。」
20.64“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas that the world is calm and empty of inherent existence. [F.220.a] If you ask what world it reveals to be calm, empty, and so forth, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be calm, and similarly, it reveals [everything] from the five psycho-physical aggregates up to and including omniscience to be empty of inherent existence. So it is, Subhūti, that this transcendent perfection of wisdom gives rise to the tathāgatas, and instructs the worlds [of sentient beings].
20.64「而且，須菩提，正是依靠這般若波羅密多，如來、阿羅漢、正等覺佛向世間揭示世界是寂靜的、無實有性的。如果你問什麼世界是寂靜、空無實有性的，那麼從五蘊直到一切智，這一切都被揭示為寂靜的，同樣地，從五蘊直到一切智，這一切也都被揭示為空無實有性的。這樣，須菩提，般若波羅密多產生了如來，並教導眾生世界。」
20.65“Moreover, Subhūti, this transcendent perfection of wisdom reveals to the tathāgatas, arhats, genuinely perfect buddhas the mundane perception that this world is without mundane perception and that other worlds are also without mundane perception. If you ask why, Subhūti, it is because there are no phenomena through which perception could occur, either in this world or in other worlds.”
20.65「而且，須菩提，這般若波羅密多向如來、阿羅漢、正等覺佛顯示了世間的想，即這個世界沒有世間的想，其他世界也沒有世間的想。須菩提，如果你問為什麼的話，那是因為無論在這個世界還是其他世界中，都沒有任何諸法可以讓想產生。」
20.66The venerable Subhūti then said to the Blessed One, “Reverend Lord! This transcendent perfection of wisdom is established by means of great deeds. Reverend Lord! This transcendent perfection of wisdom is established by means of inconceivable deeds and innumerable deeds.”
20.66尊者須菩提對世尊說："世尊！這般若波羅密多是由偉大的事業而建立的。世尊！這般若波羅密多是由不可思議的事業和無數的事業而建立的。"
The Blessed One replied, “It is so, Subhūti! It is just as you have spoken. This transcendent perfection of wisdom is established by means of great deeds. Similarly, this transcendent perfection of wisdom is established by means of inconceivable deeds, unappraisable deeds, and deeds that are equal to the unequaled.
世尊回答說：「正是如此，須菩提！正如你所說的那樣。這般若波羅密多是由偉大的事業而成就的。同樣地，這般若波羅密多是由不可思議的事業、無法讚述的事業和無與倫比的事業而成就的。」
20.67“Subhūti, [F.220.b] if you ask how this transcendent perfection of wisdom is established by means of great deeds, by means of deeds that are equal to the unequaled, and so forth, this denotes the great deeds of the tathāgatas, arhats, genuinely perfect buddhas. That is to say, this transcendent perfection of wisdom is established for the purpose of granting refuge to and not forsaking all sentient beings.
20.67「須菩提，如果你問這般若波羅密多是如何以大業而安立的，以等同無與倫比之業等等，這表示如來、阿羅漢、正遍知佛的大業。也就是說，這般若波羅密多是為了給予眾生歸依，而不捨棄一切眾生的目的而安立的。」
20.68“Subhūti, if you ask how this transcendent perfection of wisdom is established by means of inconceivable deeds, Subhūti, inconceivability denotes genuinely perfect buddhahood, the nature of the tathāgata, self-origination, and omniscience. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the inconceivable deeds of the tathāgatas, arhats, genuinely perfect buddhas.
20.68「須菩提，若你詢問般若波羅密多如何由不可思議的事業而得以成立，須菩提，不可思議表示無上正等正覺、如來的自然、自起性和一切智。為了這些原因，須菩提，般若波羅密多由如來、阿羅漢、正遍知佛不可思議的事業而得以成立。」
20.69“Subhūti, if you ask how this transcendent perfection of wisdom is established by means of unappraisable deeds, Subhūti, there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who can conceive of or estimate genuinely perfect buddhahood, the nature of the tathāgata, self-origination, or omniscience. This is the power of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the unappraisable deeds of the tathāgatas, arhats, genuinely perfect buddhas.
20.69「須菩提，若汝問般若波羅密多如何由不可稱讚的事業而得以成立，須菩提，在五趣中被歸類為眾生的眾生，完全沒有任何眾生能夠思量或估度無上正等正覺、如來的自然、自性生起或一切智。這就是般若波羅密多的力。為了這些原因，須菩提，般若波羅密多乃是由如來、阿羅漢、正遍知佛不可稱讚的事業而得以成立。」
20.70“Subhūti, if you ask how the transcendent perfection of wisdom is established by means of innumerable deeds, Subhūti, innumerable denotes genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, [F.221.a] and omniscience. Subhūti, since there are no sentient beings whatsoever among the five classes of living beings who are categorized as sentient beings, who are equal to the tathāgatas, arhats, genuinely perfect buddhas, how could any surpass them! Only the tathāgatas, arhats, genuinely perfect buddhas can analyze these [attributes] by means of the transcendent perfection of wisdom. For these reasons, Subhūti, this transcendent perfection of wisdom is established by means of the innumerable deeds of the tathāgatas, arhats, genuinely perfect buddhas, and by means of their deeds which are equal to the unequaled, and so forth.”
20.70「須菩提，若汝問此般若波羅密多如何由無數之事業而成立，須菩提，無數是指無上正等正覺、如來之自然、自起性及一切智。須菩提，因為在五趣所攝之眾生中，完全沒有任何眾生能與如來、阿羅漢、正等覺佛相等，那麼又怎能超越他們呢！唯有如來、阿羅漢、正等覺佛才能以般若波羅密多來分析這些〔特性〕。為此諸多原因，須菩提，此般若波羅密多乃由如來、阿羅漢、正等覺佛之無數事業，以及由他們相等於無與倫比之事業等而成立。」
20.71Then the venerable Subhūti asked the Blessed One, “Reverend Lord! Are genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience inconceivable, unappraisable, innumerable, and equal to the unequaled?”
20.71那時尊者須菩提問世尊說：「世尊！無上正等正覺、如來的自然本質、自然而起、一切智，這些是不可思議的、無法讚述的、無數的，以及等同於無與倫比的嗎？」
The Blessed One replied, “It is so, Subhūti. It is just as you have said. Subhūti, that which is inconceivable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is unappraisable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is innumerable is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience. Subhūti, that which is equal to the unequaled [F.221.b] is genuinely perfect buddhahood, the nature of the tathāgatas, self-origination, and omniscience.
世尊回答說：「是的，須菩提，正如你所說。須菩提，不可思議者是無上正等正覺、如來的自然、自我起源和一切智。須菩提，不可讚歎者是無上正等正覺、如來的自然、自我起源和一切智。須菩提，無數者是無上正等正覺、如來的自然、自我起源和一切智。須菩提，等同於無與倫比者是無上正等正覺、如來的自然、自我起源和一切智。」
20.72“Similarly, Subhūti, physical forms are also inconceivable, unappraisable, innumerable, and equal to the unequaled. Likewise, feelings, perceptions, formative predispositions, and consciousness, too, are inconceivable, unappraisable, innumerable, and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are inconceivable, [unappraisable, innumerable,] and equal to the unequaled.
20.72「同樣地，須菩提，色也是不可思議、不可讚歎、無數的、等同於無與倫比的。同樣地，受、想、行、識也是不可思議、不可讚歎、無數的、等同於無與倫比的；同理，須菩提，一切屬性和成就，直到包括一切智在內，都是不可思議、不可讚歎、無數的、等同於無與倫比的。」
20.73“Subhūti, all things are indeed inconceivable, equal to the unequaled, and so forth, and in that regard, mind and mental states are non-existent and non-apprehensible. Subhūti, physical forms, too, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled; in the same vein, Subhūti, [all attributes and attainments], up to and including omniscience, are non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled.”
20.73「須菩提，一切法確實不可思議、等同無上正等正覺等，在這方面，意和心所法無所有且不可得。須菩提，色也是無所有，因其不可思議、不可讚歎、無數且等同無上正等正覺。同樣地，須菩提，受、想、行、識無所有，因其不可思議、不可讚歎、無數且等同無上正等正覺；同理，須菩提，一切法及功德，乃至一切智，都無所有，因其不可思議、不可讚歎、無數且等同無上正等正覺。」
20.74Then the venerable Subhūti asked the Blessed One, “Reverend Lord! How are physical forms non-existent, being inconceivable, unappraisable, innumerable, and equal to the unequaled? Similarly, why are feelings, perceptions, formative predispositions, and consciousness non-existent, being inconceivable, unappraisable, innumerable, and equal to the unequaled? [F.222.a] In the same vein, why are [all attributes and attainments], up to and including omniscience, non-existent, being inconceivable, [unappraisable, innumerable,] and equal to the unequaled?”
20.74尊者須菩提於是問世尊說：「尊者！色如何是無所有，卻又不可思議、不可讚歎、無量無邊、等同無上？同樣地，受、想、行、識為什麼是無所有，卻又不可思議、不可讚歎、無量無邊、等同無上？同此而言，為什麼一切屬性和證得，直到一切智為止，都是無所有，卻又不可思議、不可讚歎、無量無邊、等同無上？」
The Blessed One replied, “Subhūti, physical forms are indeed without limit. Therefore physical forms are non-existent, while being inconceivable, [unappraisable, innumerable,] and equal to the unequaled. Similarly, Subhūti, feelings, perceptions, formative predispositions, and consciousness are also without limits. Therefore, consciousness [and the other aggregates] are non-existent, while being inconceivable, equal to the unequaled, and so forth. Likewise, Subhūti, [all attributes and attainments], up to and including omniscience, are also without limits. Therefore omniscience [and so forth] are non-existent, while being inconceivable, equal to the unequaled, and so forth.”
世尊回答說：「須菩提，色確實是無有邊際的。因此色是無所有的，同時是不可思議的、不可稱量的、無數的、等同無與倫比的。同樣地，須菩提，受、想、行和識也都是無有邊際的。因此識和其他的蘊是無所有的，同時是不可思議的、等同無與倫比的等等。同樣地，須菩提，所有的屬性和成就，直至一切智，也都是無有邊際的。因此一切智和其他的成就是無所有的，同時是不可思議的、等同無與倫比的等等。」
20.75[Then the venerable Subhūti] asked [the Blessed One], “How are physical forms without limits? Similarly, how are feelings, perceptions, formative predispositions, and consciousness without limits? In the same vein, how are [all attributes and attainments], up to and including omniscience, without limits?”
20.75尊者須菩提問世尊：「色如何無限？同樣地，受、想、行、識如何無限？同樣地，乃至一切智如何無限？」
The Blessed One replied, “Subhūti, physical forms are inconceivable, equal to the unequaled, and so forth. Therefore physical forms are without limits. Similarly, Subhūti, in the same vein as before, [all attributes and attainments], up to and including omniscience, are inconceivable, equal to the unequaled, and so forth. Therefore omniscience [and the rest] are without limits.
世尊回答說：「須菩提，色是不可思議的、等同無比的等等。因此色是無限的。同樣地，須菩提，同前面的方式一樣，一切屬性和成就，直到並包括一切智，都是不可思議的、等同無比的等等。因此一切智及其他都是無限的。」
20.76“Subhūti, do you think that physical forms are apprehensible with respect to that which is inconceivable, equal to the unequaled, and so forth? Or, in the same vein, do you think that [all attributes and attainments], up to and including omniscience, are apprehensible?”
20.76「須菩提，你認為色是可以在不可思議、無有等等那個方面中得到的嗎？或者，同樣的道理，你認為一切事物和成就，直到一切智，是可以得到的嗎？」
“No, Reverend Lord!”[F.222.b]
「不，尊者！」
20.77“Subhūti, it is for these reasons that all things are inconceivable, equal to the unequaled, and so forth. Subhūti, all these attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, unappraisable, innumerable, and equal to the unequaled. Therefore the attributes of the tathāgatas are inconceivable and free from concepts, unappraisable and free from appraisals, and equal to the unequaled and free from parity with the unequaled. Subhūti, that which is unthinkable is designated as unthinkable. That which is unappraisable is designated as unappraisable. That which is innumerable is designated as innumerable. Subhūti, it is for these reasons, too, that the attributes of the tathāgatas, which the tathāgatas possess, are inconceivable, equal to the unequaled, and so forth. For example, Subhūti, just as space is inconceivable and equal to the unequaled, in the same way, Subhūti, the attributes of the tathāgatas are inconceivable and equal to the unequaled. Indeed they cannot be conceived, appraised, or quantified by the world with its gods, humans, and antigods. Similarly, the attributes which the tathāgatas possess are innumerable.”
20.77須菩提，正是由於這些原因，一切諸法不可思議，等同於無與倫比，等等。須菩提，如來所具有的這一切如來的特性，都是不可思議的、不可思惟的、無數的、等同於無與倫比的。因此，如來的特性不可思議且超越概念，不可思惟且超越思惟，等同於無與倫比且不與無與倫比相當。須菩提，不可思議的就被稱為不可思議的。不可思惟的就被稱為不可思惟的。無數的就被稱為無數的。須菩提，正是由於這些原因，如來所具有的如來的特性，是不可思議的，等同於無與倫比的，等等。比如說，須菩提，就像虛空不可思議，等同於無與倫比一樣，同樣地，須菩提，如來的特性不可思議且等同於無與倫比。確實，它們無法被包括天神、人和阿修羅在內的世間所思議、思惟或計數。同樣地，如來所具有的特性是無數的。
20.78While [the Blessed One] was delivering this chapter concerning the attributes of the tathāgatas which are inconceivable, unappraisable, innumerable, and equal to the unequaled, the minds of five hundred fully ordained monks were liberated from contaminants, and freed from grasping , [which is the immediate cause of rebirth]. The minds of two hundred fully ordained nuns were liberated from contaminants, and freed from grasping. Six hundred laymen [F.223.a] and three hundred laywomen developed the unobscured and immaculate eye of the sacred doctrine . Two thousand bodhisattvas came to accept that phenomena are non-arising, and they all received prophetic declarations [concerning their future enlightenment] within this Auspicious Eon.
20.78世尊在宣說關於如來的那些不可思議、不可思惟、無量、等同無等的諸般特性的這一章時，五百位比丘的心得到了解脫，遠離了煩惱和取著（這是輪迴的直接原因）。二百位比丘尼的心得到了解脫，遠離了煩惱和取著。六百位優婆塞和三百位優婆夷開發出了清淨無垢的法眼。兩千位菩薩接受了諸法不生的見解，他們都在賢劫中獲得了關於未來成就菩提的授記。
20.79This completes the twentieth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Enlightened Attributes.”
20.79（結尾）