Designation of a Bodhisattva
菩薩的名稱
5.1Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord! When you say that great bodhisattva beings who continue to engage in union with the transcendent perfection of wisdom deserve respect, then, Reverend Lord, what constitutes that phenomenon designated by the term ‘bodhisattva,’ that is to say, the one who at all times continues to engage inseparably in union with the transcendent perfection of wisdom? If one were to ask why, it is because I do not consider any phenomenon that may be designated by the term ‘bodhisattva.’”
5.1尊者舍利弗隨即問世尊說："世尊!當您說大菩薩摩訶薩持續相應般若波羅密多應當受到尊敬時,世尊,那麼名稱為'菩薩'的那個現象是什麼呢?也就是說,那位時時刻刻持續不間斷地相應般若波羅密多的人?如果有人問為什麼的話,那是因為我不認為有任何可以用'菩薩'這個術語名稱來指稱的現象。"
5.2The Blessed One addressed the venerable Śāradvatīputra as follows: “Śāradvatīputra, do you think [F.39.b] that physical forms constitute a bodhisattva?”
5.2世尊這樣對尊者舍利弗說道：「舍利弗，你認為色構成菩薩嗎？」
“No, Reverend Lord!” he replied.
「不是，世尊！」尊者舍利弗回答說。
5.3“Śāradvatīputra, do you think that feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva?”
5.3「舍利弗，你認為受、想、行、識構成菩薩嗎？」
“No, Reverend Lord!”
「尊者，不是這樣！」
5.4“Śāradvatīputra, do you think that the eyes constitute a bodhisattva, and similarly, do you think that the ears, nose, tongue, body, and mental faculty constitute a bodhisattva?”
5.4「舍利弗，你認為眼構成菩薩嗎？同樣地，你認為耳、鼻、舌、身和意根構成菩薩嗎？」
“No, Reverend Lord!”
"不是，尊者！"
5.5“Śāradvatīputra, do you think that sights constitute a bodhisattva, and similarly, do you think that sounds, odors, tastes, tangibles, and mental phenomena constitute a bodhisattva?”
5.5「舍利弗，你認為色境構成菩薩嗎？同樣地，你認為聲、香、味、觸和法構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.6“Śāradvatīputra, do you think that the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness constitute a bodhisattva?”
5.6「舍利弗，你認為眼界、色界、眼識界構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.7“Śāradvatīputra, do you think that the sensory element of the ears, the sensory element of sounds, and the sensory element of auditory consciousness constitute a bodhisattva?”
5.7「舍利弗，你認為耳界、聲界和耳識界構成菩薩嗎？」
“No, Reverend Lord!”
"不，尊者！"
5.8“Śāradvatīputra, do you think that the sensory element of the nose, the sensory element of odors, and the sensory element of olfactory consciousness constitute a bodhisattva?”
5.8「舍利弗，你認為鼻界、香界和鼻識界構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.9“Śāradvatīputra, do you think that the sensory element of the tongue, the sensory element of tastes, and the sensory element of gustatory consciousness constitute a bodhisattva?”
5.9"舍利弗，你認為舌界、味界和舌識界構成菩薩嗎？"
“No, Reverend Lord!”
「不是，尊者！」
5.10“Śāradvatīputra, do you think that the sensory element of the body, the sensory element of tangibles, and the sensory element of tactile consciousness constitute a bodhisattva?”
5.10「舍利弗，你認為身界、觸界和身識界構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.11“Śāradvatīputra, do you think that the sensory element of the mental faculty, the sensory element of mental phenomena, and the sensory element of mental consciousness [F.40.a] constitute a bodhisattva?”
5.11「舍利弗，你認為意根界、法界、意識界構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.12“Śāradvatīputra, do you think that the earth element constitutes a bodhisattva, and similarly, do you think that the water element, the fire element, the wind element, the space element, and the consciousness element constitute a bodhisattva?”
5.12「舍利弗，你認為地界構成菩薩嗎？同樣地，你認為水界、火界、風界、空界和識界構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.13“Śāradvatīputra, do you think that fundamental ignorance constitutes a bodhisattva, and in the same vein, do you think that [other links of dependent origination], up to and including aging and death, constitute a bodhisattva?”
5.13「舍利弗，你認為無明構成菩薩嗎？同樣地，你認為緣起的各個環節，直到老死，都構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.14“Śāradvatīputra, do you think that anything other than physical forms constitutes a bodhisattva, and similarly, do you think that anything other than feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
5.14「舍利弗，你認為色以外的其他事物構成菩薩嗎？同樣地，你認為受、想、行、識以外的其他事物構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.15“Śāradvatīputra, do you think that anything other than the eyes constitutes a bodhisattva?”
5.15「舍利弗，你認為除了眼之外還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.16“Similarly, do you think that anything other than the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
5.16「同樣地，你認為除了耳、鼻、舌、身、意根之外，還有其他的東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.17“Śāradvatīputra, do you think that anything other than sights constitutes a bodhisattva?”
5.17「舍利弗，你認為除了色境之外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
不是，尊者！
5.18“Similarly, do you think that anything other than sounds, odors, tastes, tangibles, and mental phenomena constitutes a bodhisattva?”
5.18「同樣地，你認為除了聲、香、味、觸、法之外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是的，尊者！」
5.19“Śāradvatīputra, do you think that anything other than the sensory element of the eyes constitutes a bodhisattva, and in the same vein, do you think that anything other than [the other sensory elements], up to and including the sensory element of the mental faculty, constitutes a bodhisattva?”
5.19「舍利弗，你認為除了眼界之外，還有其他東西構成菩薩嗎？同樣地，你認為除了其他的界，一直到意界為止，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.20“Śāradvatīputra, do you think that anything other than the earth element [F.40.b] constitutes a bodhisattva, and similarly, do you think that anything other than the water element, the fire element, the wind element, the space element, and the consciousness element constitutes a bodhisattva?”
5.20「舍利弗，你認為除了地界之外，還有其他什麼構成菩薩嗎？同樣地，你認為除了水界、火界、風界、空界和識界之外，還有其他什麼構成菩薩嗎？」
“No, Reverend Lord!”
"不，尊者！"
5.21“Śāradvatīputra, do you think that anything other than fundamental ignorance constitutes a bodhisattva?”
5.21「舍利弗，你認為除了無明之外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「尊者，不是這樣！」
5.22“Śāradvatīputra! In the same vein, do you think that anything other than [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
5.22「舍利弗！同樣地，你認為除了【其他緣起之鏈】，直到老死為止，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.23“Śāradvatīputra, do you think that the real nature of physical forms constitutes a bodhisattva, and similarly, do you think that the real nature of feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
5.23「舍利弗，你認為色的真如是菩薩嗎？同樣地，你認為受、想、行、識的真如是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.24“Śāradvatīputra, do you think that the real nature of the eyes constitutes a bodhisattva?”
5.24「舍利弗，你認為眼睛的真如構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.25“Śāradvatīputra, do you think that the real nature of the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
5.25「舍利弗，你認為耳、鼻、舌、身、意根的真如是菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.26“Śāradvatīputra, do you think that the real nature of the sensory element of the eyes constitutes a bodhisattva?”
5.26「舍利弗，你認為眼界的真如構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.27“Śāradvatīputra! In the same vein, do you think that the real nature of [the other sensory elements], up to and including the real nature of the sensory element of mental consciousness, constitutes a bodhisattva?”
5.27「舍利弗！同樣地，你認為從其他界的真如，乃至於意識界的真如，這些都構成菩薩嗎？」
“No, Reverend Lord!”
「尊者，沒有。」
5.28“Śāradvatīputra, do you think that the real nature of fundamental ignorance constitutes a bodhisattva?”
5.28舍利弗，你認為無明的真如是菩薩嗎？
“No, Reverend Lord!”
「不是，尊者！」
5.29“Śāradvatīputra! In the same vein, [F.41.a] do you think that the real nature of [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
5.29「舍利弗！同樣地，你認為緣起的各支，直到老死的真如，構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.30“Śāradvatīputra, do you think that anything other than the real nature of physical forms constitutes a bodhisattva, and similarly, do you think that anything other than the real nature of feelings, perceptions, formative predispositions, and consciousness constitutes a bodhisattva?”
5.30「舍利弗，你認為除了色的真如以外，還有其他東西構成菩薩嗎？同樣地，你認為除了受、想、行、識的真如以外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.31“Śāradvatīputra, do you think that anything other than the real nature of the eyes constitutes a bodhisattva?”
5.31「舍利弗，你認為除了眼睛的真如之外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.32“Similarly, do you think that anything other than the real nature of the ears, nose, tongue, body, and mental faculty constitutes a bodhisattva?”
5.32「同樣地，舍利弗，你認為耳、鼻、舌、身、意根的真如之外還有其他東西能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.33“Śāradvatīputra, do you think that anything other than the real nature of the sensory element of the eyes constitutes a bodhisattva?”
5.33「舍利弗，你認為除了眼界的真如之外，還有其他東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.34“Śāradvatīputra! In the same vein, do you think that the anything other than the real nature of [the other sensory elements], up to and including anything other than the real nature of the sensory element of mental consciousness, constitutes a bodhisattva?”
5.34「舍利弗！同樣地，你認為除了眼界以外的十八界，乃至除了意識界的真如以外的任何東西，都構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.35“Śāradvatīputra, do you think that anything other than the real nature of fundamental ignorance constitutes a bodhisattva?”
5.35「舍利弗，你認為無明的真如之外的任何東西構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.36“Śāradvatīputra! In the same vein, do you think that anything other than the real nature of [the other links of dependent origination], up to and including aging and death, constitutes a bodhisattva?”
5.36「舍利弗！同樣地，你認為除了緣起的其他支分的真如，直到老死為止，還有其他什麼構成菩薩嗎？」
“No, Reverend Lord!” he replied.
「尊者，不是這樣！」舍利弗回答道。
5.37Then Blessed One asked, “Śāradvatīputra, to what purpose have you said that physical forms do not constitute a bodhisattva, and in the same vein, that [all those other phenomena], up to and including the link of aging and death, do not constitute a bodhisattva? Why do you say that a bodhisattva is not anything other than physical forms, and that nor indeed does the real nature of physical forms constitute a bodhisattva, [F.41.b] and in the same vein why do you say that nor does the real nature of [all those other phenomena], up to and including the link of aging and death, constitute a bodhisattva? Why do you say that a bodhisattva is not anything other than the real nature of physical forms, and in the same vein that a bodhisattva is not anything other than the real nature of [all those other phenomena], up to and including the link of aging and death?”
5.37世尊接著問道：「舍利弗，你為什麼說色不構成菩薩，同樣地說乃至老死的所有其他現象也不構成菩薩？你為什麼說菩薩不是除了色以外的任何東西，色的真如也不構成菩薩，同樣地為什麼說乃至老死的所有其他現象的真如也不構成菩薩？你為什麼說菩薩不是色的真如以外的任何東西，同樣地為什麼說菩薩不是乃至老死的所有其他現象的真如以外的任何東西？」
5.38Then, the venerable Śāradvatīputra asked the Blessed One, “Reverend Lord, if sentient beings are invariably unfound and not apprehended, how could they become bodhisattvas! How could physical forms become bodhisattvas! How could bodhisattvas become anything other than physical forms! In the same vein, how could [all the remaining phenomena] up to and including the link of aging and death, become bodhisattvas! How could bodhisattvas become anything other than [all those remaining phenomena], up to and including the link of aging and death! How could the real nature of physical forms become bodhisattvas! How could bodhisattvas become anything other than the real nature of physical forms! In the same vein, how could the real nature of [all those remaining phenomena], up to and including the link of aging and death, become bodhisattvas! How could bodhisattvas become anything other than the real nature of [those remaining phenomena], up to and including the link of aging and death! These would be impossible!”
5.38隨後，尊者舍利弗向世尊請問說：「尊者，假如眾生始終無法被找到，不被領會，那麼眾生怎樣才能成為菩薩呢？色怎樣才能成為菩薩呢？菩薩怎樣才能不是色呢？同樣地，直到老死這一支的所有其餘諸法，怎樣才能成為菩薩呢？菩薩怎樣才能不是直到老死這一支的所有那些其餘諸法呢？色的真如怎樣才能成為菩薩呢？菩薩怎樣才能不是色的真如呢？同樣地，直到老死這一支的所有那些其餘諸法的真如，怎樣才能成為菩薩呢？菩薩怎樣才能不是直到老死這一支的那些其餘諸法的真如呢？這些都是不可能的啊！」
5.39The Blessed One replied, “Śāradvatīputra, it is so! It is so! Śāradvatīputra, since great bodhisattva beings apprehend no sentient beings, they should train in the transcendent perfection of non-referential wisdom .
5.39世尊回答說：「舍利弗，確實如此！確實如此！舍利弗，由於大菩薩摩訶薩不執著任何眾生，他們應當修習無所緣般若波羅密多。」
5.40“Śāradvatīputra, do you think that the designation of physical forms constitutes a bodhisattva?” [F.42.a]
5.40「舍利弗，你認為色的名稱構成菩薩嗎？」
“No, Reverend Lord!” he replied.
「不是，尊者！」舍利弗回答道。
5.41“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness constitute a bodhisattva?”
5.41「舍利弗，你認為受、想、行、識的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.42“Śāradvatīputra, do you think that the designation of physical forms as permanent or impermanent constitutes a bodhisattva?”
5.42「舍利弗，你認為將色認為常或無常的名稱，就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.43“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as permanent or impermanent constitute a bodhisattva?”
5.43「舍利弗，你認為將受、想、行、識的名稱稱為常或無常，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.44“Śāradvatīputra, do you think that the designation of physical forms as happiness or suffering constitutes a bodhisattva?”
5.44「舍利弗，你認為將色稱為樂或苦，這就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.45“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as happiness or suffering constitute a bodhisattva?”
5.45「舍利弗，你認為將受、想、行、識的名稱稱為樂或苦，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.46“Śāradvatīputra, do you think that the designation of physical forms as a self or not a self constitutes a bodhisattva?”
5.46「舍利弗，你認為把色的名稱定為我或無我，這樣就能成為菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.47“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as a self or not a self constitute a bodhisattva?”
5.47「舍利弗，你認為將受、想、行、識的名稱定為我或無我，這樣就構成了菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.48“Śāradvatīputra, do you think that the designation of physical forms as empty or not empty constitutes a bodhisattva?”
5.48「舍利弗，你認為色被稱為空或不空，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.49“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as empty or not empty constitute a bodhisattva?”
5.49「舍利弗，你認為將受、想、行、識的名稱說為空或不空，這樣就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.50“Śāradvatīputra, do you think that the designation of physical forms as with signs or signless constitutes a bodhisattva?” [F.42.b]
5.50「舍利弗，你認為將色判別為有相或無相，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不是的，尊者！」
5.51“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as with signs or signless constitute a bodhisattva?”
5.51「舍利弗，你認為將受、想、行、識的名稱稱為有相或無相，這就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.52“Śāradvatīputra, do you think that the designation of physical forms as having aspirations or lacking aspirations constitutes a bodhisattva?”
5.52「舍利弗，你認為色被名稱為有願或無願，這構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.53“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as having aspirations or lacking aspirations constitute a bodhisattva?”
5.53「舍利弗，你認為感受、想法、行為傾向和意識的名稱被稱為有願或無願，這就構成了菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.54“Śāradvatīputra, do you think that the designation of physical forms as calm or not calm constitutes a bodhisattva?”
5.54「舍利弗，你認為把色稱為寂靜或非寂靜，這樣的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.55“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as calm or not calm constitute a bodhisattva?”
5.55「舍利弗，你認為把受、想、行、識稱為寂靜或非寂靜，這樣的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.56“Śāradvatīputra, do you think that the designation of physical forms as void or not void constitutes a bodhisattva?”
5.56「舍利弗，你認為把色稱為空或不遠離空，這樣的名稱就構成菩薩嗎？」
“No, Reverend Lord!”
「不是的，尊者！」
5.57“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as void or not void constitute a bodhisattva?”
5.57「舍利弗，你認為把受、想、行、識的名稱說為空或不遠離，就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.58“Śāradvatīputra, do you think that the designation of physical forms as afflicted or purified constitutes a bodhisattva?”[F.43.a]
5.58「舍利弗，你認為將色稱為有漏或無漏，這樣的名稱能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.59“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as afflicted or purified constitute a bodhisattva?”
5.59「舍利弗，你認為將受、想、行、識這些名稱標記為有漏或無漏，會構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.60“Śāradvatīputra, do you think that the designation of physical forms as arising or ceasing constitutes a bodhisattva?”
5.60「舍利弗，你認為將色稱為生或滅，這就是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.61“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as arising or ceasing constitute a bodhisattva?”
5.61「舍利弗，你認為感受、想法、意念和識這些東西被名為生起或消滅，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.62“Śāradvatīputra, do you think that the designation of physical forms as entities or non-entities constitutes a bodhisattva?”
5.62「舍利弗，你認為色的名稱被稱為有或無，這就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.63“Śāradvatīputra, do you think that the designations of feelings, perceptions, formative predispositions, and consciousness as entities or non-entities constitute a bodhisattva?”
5.63「舍利弗，你認為以受、想、行、識的名稱稱為有或無，這構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.64“Śāradvatīputra, do you think that the designation of the eyes constitutes a bodhisattva?”
5.64「舍利弗，你認為眼的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「尊者，不是這樣！」
5.65“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty constitute a bodhisattva?”
5.65「舍利弗，你認為耳、鼻、舌、身、意根的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.66“Śāradvatīputra, do you think that the designation of the eyes as permanent or impermanent constitutes a bodhisattva?”
5.66「舍利弗，你認為眼的常或無常的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.67“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, [F.43.b] and mental faculty as permanent or impermanent constitute a bodhisattva?”
5.67「舍利弗，你認為將耳、鼻、舌、身及意根的名稱定為常或無常，能構成一個菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.68“Śāradvatīputra, do you think that the designation of eyes as imbued with happiness or suffering constitutes a bodhisattva?”
5.68「舍利弗，你認為眼根被稱為具有樂或苦，這是菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.69“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as imbued with happiness or suffering constitute a bodhisattva?”
5.69「舍利弗，你認為以樂和苦來名稱耳、鼻、舌、身、意根，這樣能夠構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.70“Śāradvatīputra, do you think that the designation of the eyes as a self or not a self constitutes a bodhisattva?”
5.70「舍利弗，你認為眼被名稱為我或無我，這樣的名稱會構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.71“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as a self or not a self constitute a bodhisattva?”
5.71「舍利弗，你認為耳、鼻、舌、身、意根的名稱被稱為我或無我，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.72“Śāradvatīputra, do you think that the designation of the eyes as empty or not empty constitutes a bodhisattva?”
5.72「舍利弗，你認為把眼稱為空或不空，這樣的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.73“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as empty or not empty constitute a bodhisattva?”
5.73「舍利弗，你認為耳、鼻、舌、身、意根的名稱是空還是不空，這樣的說法能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.74“Śāradvatīputra, do you think that the designation of the eyes as with signs or signless constitutes a bodhisattva?”
5.74舍利弗，你認為眼的名稱是有相或無相，這構成了菩薩嗎？
“No, Reverend Lord!”
「不，尊者！」
5.75“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as with signs or signless constitute a bodhisattva?”[F.44.a]
5.75「舍利弗，你認為耳、鼻、舌、身、意根的名稱是有相或無相，能夠構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.76“Śāradvatīputra, do you think that the designation of the eyes as having aspirations or lacking aspirations constitutes a bodhisattva?”
5.76「舍利弗，你認為眼的名稱有願或無願，這樣能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.77“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as having aspirations or lacking aspirations constitute a bodhisattva?”
5.77「舍利弗，你認為將耳、鼻、舌、身、意根名稱為有願或無願，這樣就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.78“Śāradvatīputra, do you think that the designation of the eyes as calm or not calm constitutes a bodhisattva?”
5.78「舍利弗，你認為以眼是寂靜或非寂靜的名稱，就構成了菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.79“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as calm or not calm constitute a bodhisattva?”
5.79舍利弗，你認為耳、鼻、舌、身、意根的寂靜或非寂靜名稱，是菩薩嗎？
“No, Reverend Lord!”
「不是，尊者！」
5.80“Śāradvatīputra, do you think that the designation of the eyes as void or not void constitutes a bodhisattva?”
5.80「舍利弗，你認為眼的名稱為空或不空，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.81“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as void or not void constitute a bodhisattva?”
5.81「舍利弗，你認為耳、鼻、舌、身、意根被稱為空或不遠離，這些名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.82“Śāradvatīputra, do you think that the designation of the eyes as afflicted or purified constitutes a bodhisattva?”
5.82「舍利弗，你認為眼根被稱為有漏或無漏，這構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.83“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as afflicted or purified constitute a bodhisattva?”
5.83「舍利弗，你認為耳、鼻、舌、身、意根被稱為有漏或無漏，這就是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.84“Śāradvatīputra! [F.44.b] Do you think that the designation of the eyes as arising or ceasing constitutes a bodhisattva?”
5.84「舍利弗！眼的生起或滅盡的名稱，你認為這構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.85“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as arising or ceasing constitute a bodhisattva?”
5.85「舍利弗，你認為耳、鼻、舌、身、意根作為生和滅的名稱，這構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.86“Śāradvatīputra, do you think that the designation of the eyes as entities or non-entities constitutes a bodhisattva?”
5.86「舍利弗，你認為眼被稱為有或無，這樣的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.87“Śāradvatīputra, do you think that the designations of the ears, nose, tongue, body, and mental faculty as entities or non-entities constitute a bodhisattva?”
5.87「舍利弗，你認為耳、鼻、舌、身、意根的名稱被稱為有或無，這樣構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.88“Śāradvatīputra, do you think that the designation of sights constitutes a bodhisattva?”
5.88舍利弗，你認為色的名稱能構成菩薩嗎？
“No, Reverend Lord!”
「不是，尊者！」
5.89“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena constitute a bodhisattva?”
5.89「舍利弗，你認為聲、香、味、觸、法的名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不是的，尊者！」
5.90“Śāradvatīputra, do you think that the designation of sights as permanent or impermanent constitutes a bodhisattva?”
5.90「舍利弗，你認為將色境的名稱說為常或無常，這就是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.91“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as permanent or impermanent constitute a bodhisattva?”
5.91「舍利弗，你認為把聲、香、味、觸、法這些現象，稱作常或無常，這就是菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.92“Śāradvatīputra, do you think that the designation of sights as imbued with happiness or suffering constitutes a bodhisattva?”
5.92「舍利弗，你認為將色的名稱說為充滿樂或苦，這樣是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.93“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as imbued with happiness or suffering constitute a bodhisattva?”
5.93「舍利弗，你認為聲、香、味、觸、法的名稱被賦予樂或苦，這樣就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.94“Śāradvatīputra, do you think that the designation of sights as a self or not a self constitutes a bodhisattva?”
5.94「舍利弗，你認為將色境名稱為我或無我，這樣的名稱能夠構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.95“Śāradvatīputra, do [F.45.a] you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as a self or not a self constitute a bodhisattva?”
5.95「舍利弗，你認為將聲、香、味、觸、法這些現象是否稱為我或無我，這樣的名稱能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.96“Śāradvatīputra, do you think that the designation of sights as empty or not empty constitutes a bodhisattva?”
5.96「舍利弗，你認為將色境稱為空或不空，就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.97“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as empty or not empty constitute a bodhisattva?”
5.97「舍利弗，你認為把聲、香、味、觸、法的名稱稱為空或不空，這樣是菩薩嗎？」
“No, Reverend Lord!”
「不是的，尊者！」
5.98“Śāradvatīputra, do you think that the designation of sights as with signs or signless constitutes a bodhisattva?”
5.98「舍利弗，你認為將色境的標相判定為有相或無相，這就是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.99“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as with signs or signless constitute a bodhisattva?”
5.99「舍利弗，你認為對聲、香、味、觸、法的名稱是有相或無相，這樣的分別能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.100“Śāradvatīputra, do you think that the designation of sights as having aspirations or lacking aspirations constitutes a bodhisattva?”
5.100「舍利弗，你認為色的名稱為有願或無願就構成菩薩嗎？」
“No, Reverend Lord!”[F.45.b]
「不是，尊者！」
5.101“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as having aspirations or lacking aspirations constitute a bodhisattva?”
5.101「舍利弗，你認為聲、香、味、觸、法的名稱有願或無願的區別，能構成菩薩嗎？」
“No, Reverend Lord!”[B5]
「不，尊者！」
5.102“Śāradvatīputra, do you think that the designation of sights as calm or not calm constitutes a bodhisattva?”
5.102「舍利弗，你認為將色境命名為寂靜或非寂靜，這是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.103“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as calm or not calm constitute a bodhisattva?”
5.103「舍利弗，你認為把聲、香、味、觸、法這些現象名稱稱為寂靜或非寂靜，這構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.104“Śāradvatīputra, do you think that the designation of sights as void or not void constitutes a bodhisattva?”
5.104「舍利弗，你認為將色境名稱為空或不遠離構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.105“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as void or not void constitute a bodhisattva?”
5.105「舍利弗，你認為將聲、香、味、觸、法的名稱說為空或不遠離，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.106“Śāradvatīputra, do you think that the designation of sights as afflicted or purified constitutes a bodhisattva?”
5.106「舍利弗，你認為將色境稱為有漏或無漏，這就是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.107“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as afflicted or purified constitute a bodhisattva?”
5.107「舍利弗，你認為將聲、香、味、觸、法的名稱分別為有漏或無漏，這就構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.108“Śāradvatīputra, do you think that the designation of sights as arising or ceasing constitutes a bodhisattva?”
5.108「舍利弗，你認為色境的生和滅的名稱構成菩薩嗎？」
“No, Reverend Lord!”[F.46.a]
「不是，尊者！」
5.109“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as arising or ceasing constitute a bodhisattva?”
5.109舍利弗，你認為聲、香、味、觸、法的名稱作為生起或滅去，構成菩薩嗎？
“No, Reverend Lord!”
「不是，尊者！」
5.110“Śāradvatīputra, do you think that the designation of sights as entities or non-entities constitutes a bodhisattva?”
5.110「舍利弗，你認為對色境有或無的名稱稱呼，就構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.111“Śāradvatīputra, do you think that the designations of sounds, odors, tastes, tangibles, and mental phenomena as entities or non-entities constitute a bodhisattva?”
5.111「舍利弗，你認為把聲、香、味、觸、法的名稱說成是有或無，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.112“Śāradvatīputra, do you think that the designation of the sensory element of the eyes constitutes a bodhisattva?”
5.112「舍利弗，你認為眼界的名稱構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.113“Śāradvatīputra, do you think that the designations of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness constitute a bodhisattva?”
5.113「舍利弗，你認為眼界、色界、眼識界這些名稱構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.114“In the same vein, do you think that the designations [of all the remaining sensory elements], up to and including the sensory element of mental consciousness, constitute a bodhisattva?”
5.114「同樣地，你認為所有其他界的名稱，直到意識界的名稱，都構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.115“Śāradvatīputra, do you think that the designations of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as permanent or impermanent constitute a bodhisattva?”
5.115「舍利弗，你認為眼界、色界、眼識界這些界的常或無常的名稱，是菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.116“In the same vein, do you think that the designations [of all the remaining sensory elements], up to and including the sensory element of mental consciousness as permanent or impermanent, constitute a bodhisattva?”
5.116「同樣地，你認為一直到意識界，這些感官界的名稱被定為常或無常，這樣就構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.117“Śāradvatīputra, do you think that [F.46.b] the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as imbued with happiness or suffering, constitute a bodhisattva?”
5.117「舍利弗，你認為從眼界、色界、眼識界的名稱開始，直到意識界的名稱，如果認為它們具有樂或苦的特性，這樣是否構成菩薩呢？」
“No, Reverend Lord!”
「不是，尊者！」
5.118“Śāradvatīputra, do you think that that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as a self or not a self, constitute a bodhisattva?”
5.118「舍利弗，你認為從眼界、色界、眼識界的名稱開始，一直到意識界的名稱這些，無論是我還是無我，這樣是否就構成了菩薩呢？」
“No, Reverend Lord!”
「不是，尊者！」
5.119“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as empty or not empty, constitute a bodhisattva?”
5.119「舍利弗，你認為從眼界、色界、眼識界開始，乃至意識界這些名稱，無論是空還是不空，這構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.120“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as with signs or signless, constitute a bodhisattva?”
5.120「舍利弗，你認為從眼界、色界、眼識界開始，一直到意識界的名稱，無論是有相或無相，這些構成了菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.121“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as having aspirations or lacking aspirations, constitute a bodhisattva?”
5.121舍利弗，你認為從眼界、色界、眼識界開始，直到意識界為止的各種界的名稱，不管是有願還是無願，這些能構成菩薩嗎？
“No, Reverend Lord!”
「不，尊者！」
5.122“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as calm or not calm, constitute a bodhisattva?”[F.47.a]
5.122「舍利弗，你認為從眼界、色界、眼識界開始，一直到意識界為止，這些十八界的名稱，無論是被稱為寂靜或非寂靜，是否就構成菩薩呢？」
“No, Reverend Lord!”
「不，尊者！」
5.123“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as void or not void, constitute a bodhisattva?”
5.123「舍利弗，你認為從眼界、色界、眼識界開始，直到意識界為止，這些界的名稱，是否為空或不空，能夠構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.124“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as afflicted or purified, constitute a bodhisattva?”
5.124舍利弗，你認為從眼界、色界、眼識界開始，一直延伸到意識界為止，這些十八界的名稱是有漏還是無漏，這樣的見解構成菩薩嗎？
“No, Reverend Lord!”
「不，尊者！」
5.125“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as arising or non-arising, constitute a bodhisattva?”
5.125「舍利弗，你認為從眼界、色界、眼識界開始，乃至意識界，這些界的名稱，無論是生還是不生，構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.126“Śāradvatīputra, do you think that the designations of [all the sensory elements], starting from the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, and continuing in the same vein as far as [the designation of] the sensory element of mental consciousness, as entities or non-entities, constitute a bodhisattva?”
5.126舍利弗，你認為從眼界、色界、眼識界的名稱開始，一直到意識界的名稱，這些作為有或無，是菩薩嗎？
“No, Reverend Lord!”
「不是，尊者！」
5.127“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, constitute a bodhisattva?”
5.127「舍利弗，你認為無明的名稱，以及依此類推，直至老死的名稱，構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.128“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as permanent or impermanent, constitute a bodhisattva?”[F.47.b]
5.128「舍利弗，你認為無明的名稱，以及同樣地，緣起的所有其他環節，直至老死，作為常或無常，構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.129“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as imbued with happiness or suffering, constitute a bodhisattva?”
5.129「舍利弗，你認為將無明及同樣的[一切其他緣起支]，直到老死，指稱為充滿樂或苦，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.130“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as a self or a non-self, constitute a bodhisattva?”
5.130「舍利弗，你認為將無明的名稱，以及同樣地[緣起的所有其他環節]，直到老死為止，視為我或無我，這樣的認識構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.131“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as empty or not empty, constitute a bodhisattva?”
5.131「舍利弗，你認為將無明及其他緣起法的名稱，乃至老死，稱為空或不空，這樣的稱名構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.132“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as with signs or signless, constitute a bodhisattva?”
5.132「舍利弗，你認為把無明的名稱，以及同樣地把緣起的所有環節直到老死的名稱，說是有相或無相，這樣就構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.133“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as having aspirations or lacking aspirations, constitute a bodhisattva?”
5.133「舍利弗，你認為無明的名稱，以及同樣地[緣起的所有其他環節]，直到老死，無論是有願還是無願，這些構成菩薩嗎？」
“No, Reverend Lord!”
「不，尊者！」
5.134“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as calm or not calm, constitute a bodhisattva?”
5.134「舍利弗，你認為無明的名稱，以及同樣地，[所有其他的緣起支鏈]，直到老死為止，作為寂靜或非寂靜的名稱，構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.135“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as void or not void, constitute a bodhisattva?”
5.135「舍利弗，你認為無明的名稱，以及同樣地，一切緣起之鏈的環節，直至老死，被指稱為空或不空，這構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.136“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as afflicted or purified, [F.48.a] constitute a bodhisattva?”
5.136「舍利弗，你認為將無明，以及同樣地[緣起的所有其他環節]，直到老死，這些的名稱劃分為有漏或無漏，這樣就構成菩薩了嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.137“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as arising or ceasing, constitute a bodhisattva?”
5.137「舍利弗，你認為無明以及同樣方式的緣起諸支，乃至老死，這些名稱被稱為生或滅，這能構成菩薩嗎？」
“No, Reverend Lord!”
「不是，尊者！」
5.138“Śāradvatīputra, do you think that the designations of fundamental ignorance and, in the same vein, of [all the other links of dependent origination], up to and including aging and death, as entities or non-entities, constitute a bodhisattva?”
5.138「舍利弗，你認為無明的名稱，以及同樣的，緣起的所有其他環節，直至老死，作為有或無，能構成菩薩嗎？」
“No, Reverend Lord!” he replied.
「不是，尊者！」舍利弗回答道。
5.139Then, the Blessed One addressed the venerable Śāradvatīputra in the following words: “Śāradvatīputra, why do you say that the designation of physical forms does not constitute a bodhisattva, and similarly, that the designations of feelings, perceptions, formative predispositions, and consciousness do not constitute a bodhisattva? Why do you say that the designation of physical forms as permanent or impermanent does not constitute a bodhisattva? Similarly, why do you say that the designation of physical forms as imbued with happiness or suffering, their designation as a self or not a self, their designation as empty or not empty, their designation as with signs or signless, their designation as having aspirations or lacking aspirations, their designation as calm or not calm, their designation as void or not void, their designation as afflicted or purified, their designation as arising [F.48.b] or ceasing, and their designation as entities or non-entities [do not constitute a bodhisattva]? In the same vein, why do you say that these same designations, made with respect to feelings, perceptions, formative predispositions, and consciousness, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
5.139那時，世尊對尊者舍利弗說道：「舍利弗，你為什麼說色的名稱不構成菩薩，同樣地，受、想、行、識的名稱也不構成菩薩？你為什麼說色作為常或無常的名稱不構成菩薩？同樣地，你為什麼說色作為樂或苦的名稱、色作為我或無我的名稱、色作為空或不空的名稱、色作為有相或無相的名稱、色作為有願或無願的名稱、色作為寂靜或非寂靜的名稱、色作為不遠離或遠離的名稱、色作為有漏或無漏的名稱、色作為生或滅的名稱，以及色作為有或無的名稱都不構成菩薩？同樣地，你為什麼說關於受、想、行、識所作的這些相同的名稱，直至它們作為有或無的名稱，都不構成菩薩？」
5.140“In like manner, why do you say that the designation of the eyes does not constitute a bodhisattva, and similarly, that the designations of the ears, the nose, the tongue, the body, and the mental faculty do not constitute a bodhisattva? Likewise, why do you say that the designation of the eyes as permanent or impermanent does not constitute a bodhisattva, and similarly, that the designations of the ears, the nose, the tongue, the body, and the mental faculty as permanent or impermanent does not constitute a bodhisattva? In the same vein, why do you say that these [remaining] designations made with respect to the eyes, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that these [remaining] designations made with respect to the ears, nose, tongue, body, and mental faculty, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
5.140「同樣地，為什麼你說眼根的名稱不構成菩薩，並且同樣地說耳根、鼻根、舌根、身根和意根的名稱不構成菩薩？同樣地，為什麼你說眼根是常或無常的名稱不構成菩薩，並且同樣地說耳根、鼻根、舌根、身根和意根是常或無常的名稱不構成菩薩？同樣地，為什麼你說關於眼根的這些其他名稱，直到它們是有或無的名稱，都不構成菩薩，並且同樣地，關於耳根、鼻根、舌根、身根和意根的這些其他名稱，直到它們是有或無的名稱，都不構成菩薩？」
5.141“In like manner, why do you say that the designation of sights does not constitute a bodhisattva, and similarly, that the designations of sounds, odors, tastes, tangibles, and mental phenomena do not constitute a bodhisattva? Why do you say that the designation of sights as permanent or impermanent does not constitute a bodhisattva, and similarly, that the designations of sounds, odors, tastes, tangibles, and mental phenomena as permanent or impermanent do not constitute a bodhisattva? In the same vein, why do you say that the [remaining] designations made with respect to sights, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that the [remaining] designations made with respect to sounds, odors, tastes, tangibles, and mental phenomena, up to and including their designation as entities or non-entities, do not constitute a bodhisattva?
5.141「同樣地，你為什麼說色境的名稱不構成菩薩，以及聲、香、味、觸和法的名稱同樣不構成菩薩？你為什麼說色境作為常或無常的名稱不構成菩薩，以及聲、香、味、觸和法作為常或無常的名稱同樣不構成菩薩？同樣地，你為什麼說關於色境的其他名稱，直到其作為有或無的名稱，不構成菩薩，以及關於聲、香、味、觸和法的其他名稱，直到其作為有或無的名稱，同樣不構成菩薩？
5.142“Why do you say that the designation of the sensory element of the eyes, [F.49.a] the sensory element of sights, and the sensory element of visual consciousness does not constitute a bodhisattva, and similarly, that the designations [of the remaining sensory elements], up to and including the sensory element of mental consciousness, do not constitute a bodhisattva? Why do you say that the designation of the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness as permanent or impermanent, does not constitute a bodhisattva, and, in the same vein, that the designations of the [remaining] sensory elements, up to and including the sensory element of mental consciousness, [as permanent or impermanent], do not constitute a bodhisattva? In the same vein, why do you say that the [remaining] designations made with respect to the sensory element of the eyes, the sensory element of sights, and the sensory element of visual consciousness, up to and including their designation as entities or non-entities, do not constitute a bodhisattva, and similarly, that the [remaining] designations made with respect to the [other] sensory elements, up to and including the designation of the sensory element of mental consciousness, as entities or non-entities, do not constitute a bodhisattva?
5.142「舍利弗，你為什麼說眼界、色界、眼識界的名稱不構成菩薩，同樣地，直到意識界的所有十八界的名稱也都不構成菩薩呢？你為什麼說眼界、色界、眼識界作為常或無常的名稱不構成菩薩，同樣地，直到意識界的其他十八界作為常或無常的名稱也都不構成菩薩呢？同樣地，你為什麼說關於眼界、色界、眼識界的其餘名稱，直到它們被稱為有或非有，都不構成菩薩，同樣地，關於其他十八界的其餘名稱，直到意識界被稱為有或非有，也都不構成菩薩呢？」
5.143“Why do you say that the designation of fundamental ignorance does not constitute a bodhisattva, and in the same vein, that the designations [of the remaining links of dependent origination], up to and including aging and death, do not constitute a bodhisattva? In like manner, why do you say that the designation of fundamental ignorance as permanent or impermanent does not constitute a bodhisattva, and, in the same vein, that the designations [of the other links of dependent origination], up to and including the link of aging and death, as permanent or impermanent, do not constitute a bodhisattva? In the same vein, why do you say that the [remaining] designations made with respect to fundamental ignorance, up to and including its designation as entity or non-entity, do not constitute a bodhisattva, and similarly, that [the remaining] designations made with respect to the [other links of dependent origination], up to and including the designation of aging and death, as entities or non-entities, do not constitute a bodhisattva?”
5.143"你為什麼說無明的名稱不能成就菩薩，同樣地，直至老死的各個環節的名稱也不能成就菩薩？同樣地，你為什麼說無明為常或無常的名稱不能成就菩薩，同樣地，直至老死環節為常或無常的名稱也不能成就菩薩？同樣地，你為什麼說關於無明的其餘名稱直至其為有或非有的名稱不能成就菩薩，同樣地，關於其他直至老死環節為有或非有的名稱也不能成就菩薩？"
5.144Then, the venerable Śāradvatīputra replied to the Blessed One, “Reverend Lord, if [F.49.b] physical forms are invariably non-apprehensible, how could the designation of physical forms become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.144爾時，尊者舍利弗答世尊言：「尊者，若色恆為不可得，云何色的名稱能成為菩薩？受、想、行、識亦復如是！」
5.145“Reverend Lord, if the notion of physical forms as permanent or impermanent is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.145「尊者，如果色常無常的概念總是不可得的，那麼色如是的名稱怎麼能成為菩薩呢？受、想、行、識也是如此！」
5.146“Reverend Lord, if the notion of physical forms as imbued with happiness or suffering is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.146「尊者，若色具樂或苦之想法恆時不可得，色作為具樂或苦之名稱如何成為菩薩？受、想、行、識亦復如是！
5.147“Reverend Lord, if the notion of physical forms as a self or not a self is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.147尊者，如果色的我和無我的概念始終不可得，那麼色的這樣的名稱怎麼會成為菩薩呢？受、想、行、識也是如此！
5.148“Reverend Lord, if the notion of physical forms as empty or not empty is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.148尊者，如果色的空或不空的觀念始終不可得，那麼色如此的名稱怎麼能成為菩薩呢？受、想、行、識也是這樣！
5.149“Reverend Lord, if the notion of physical forms as with signs or signless is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.149尊者，如果色有標相或無相的觀念恆時不可得，那麼色的名稱怎樣才能成為菩薩呢？受、想、行、識也是如此！
5.150“Reverend Lord, if the notion of physical forms as having aspirations or lacking aspirations is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.150尊者，如果對色有願或無願的觀念始終不可得，那麼怎樣才能以這樣的色的名稱而成為菩薩呢？受、想、行、識也是如此！
5.151“Reverend Lord, if the notion of physical forms as calm or not calm is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.151尊者，若色之寂靜或非寂靜的概念始終不可得，色如是的名稱如何能成為菩薩呢？受、想、行、識亦復如是！
5.152“Reverend Lord, if the notion of physical forms as void or not void is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, [F.50.a] formative predispositions, and consciousness!
5.152尊者，若色之空或不遠離的概念始終是不可得的，那麼色的名稱怎麼能夠成為菩薩呢？受、想、行、識也是如此！
5.153“Reverend Lord, if the notion of physical forms as afflicted or purified is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.153尊者，若色有漏或無漏的觀念始終不可得，色的名稱怎麼能成為菩薩呢？受、想、行、識也是如此！
5.154“Reverend Lord, if the notion of physical forms as arising or ceasing is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.154「尊者，如果色的生起或滅盡的概念總是不可得的，怎麼可能色如此的名稱會成為菩薩呢？受、想、行、識也是如此！」
5.155“Reverend Lord, if the notion of physical forms as entities or non-entities is invariably non-apprehensible, how could the designation of physical forms as such become a bodhisattva? The same goes for feelings, perceptions, formative predispositions, and consciousness!
5.155尊者，如果色作為有或無的概念恆常不可得，色的這種名稱怎麼能成為菩薩呢？受、想、行、識也是同樣的道理！
5.156“Reverend Lord, if the eyes are invariably non-apprehensible, how could the designation of the eyes become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.156尊者，若眼恆時不可得，眼的名稱如何能成為菩薩呢？耳、鼻、舌、身、意根也是如此！
5.157“Reverend Lord, if the notion of the eyes as permanent or impermanent is invariably non-apprehensible, how could the designation of the eyes as impermanent become a bodhisattva? [F.50.b] The same goes for the ears, nose, tongue, body, and mental faculty!
5.157「尊者，如果眼根的常與無常之相恆常不可得，怎麼眼根無常之名稱能成為菩薩呢？耳、鼻、舌、身、意根也是一樣！」
5.158“Reverend Lord, if the notion of the eyes as imbued with happiness is invariably non-apprehensible, how could the designation of the eyes as imbued with suffering become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.158尊者，如果眼根具有樂的概念恆時不可得，那麼眼根具有苦的名稱怎麼能成為菩薩呢？耳、鼻、舌、身、意根也是如此！
5.159“Reverend Lord, if the notion of the eyes as a self is invariably non-apprehensible, how could the designation of the eyes as a non-self become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.159尊者，若眼為我的觀念始終不可得，眼為無我的名稱如何能成為菩薩？耳、鼻、舌、身、意根亦復如是！
5.160“Reverend Lord, if the notion of the eyes as empty is invariably non-apprehensible, how could the designation of the eyes as not empty become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.160「尊者，若眼之空性始終不可得，眼之名稱如何能成為不空的菩薩呢？耳、鼻、舌、身、意根亦復如是！」
5.161“Reverend Lord, if the notion of the eyes as with signs is invariably non-apprehensible, how could the designation of the eyes as signless become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.161「尊者，如果眼有標相的概念始終不可得，眼無標相的名稱怎能成為菩薩呢？耳、鼻、舌、身、意根也是如此！」
5.162“Reverend Lord, if the notion of the eyes as having aspirations is invariably non-apprehensible, how could the designation [of the eyes] as lacking aspirations become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.162「尊者，如果眼有願的觀念始終不可得，那麼眼無願的名稱怎麼會成為菩薩呢？耳、鼻、舌、身、意根也是如此！」
5.163“Reverend Lord, if the notion of the eyes as calm is invariably non-apprehensible, how could the designation of the eyes as not calm become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.163尊者，如果眼睛的寂靜之想始終是不可得的，那麼眼睛的非寂靜這一名稱怎麼能成為菩薩呢？耳、鼻、舌、身、意根也是如此！
5.164“Reverend Lord, if the notion of the eyes as void is invariably non-apprehensible, how could the designation of the eyes as not void become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.164尊者，若眼之空的概念始終不可得，眼之不遠離的名稱怎麼能成為菩薩呢？耳、鼻、舌、身、意根亦復如是！
5.165“Reverend Lord, if the notion of the eyes as afflicted is invariably non-apprehensible, [F.51.a] how could the designation of the eyes as purified become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.165尊者，如果眼的有漏這個概念總是不可得的，那麼眼的無漏這個名稱如何能成為菩薩呢？耳、鼻、舌、身、意根也是如此！
5.166“Reverend Lord, if the notion of the eyes as arising is invariably non-apprehensible, how could the designation of the eyes as ceasing become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.166「尊者，若眼之生的觀念恆為不可得，眼之滅的名稱如何能成為菩薩？耳、鼻、舌、身、意根亦復如是！」
5.167“Reverend Lord, if the notion of the eyes as entities is invariably non-apprehensible, how could the designation of the eyes as non-entities become a bodhisattva? The same goes for the ears, nose, tongue, body, and mental faculty!
5.167「尊者，如果眼為有的概念恆常不可得，眼為無的名稱怎麼能成為菩薩呢？耳、鼻、舌、身、意根也是如此！」
5.168“Reverend Lord, if sights are invariably non-apprehensible, how could the designation of sights become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.168尊者，若色境恆為不可得，色境的名稱如何能成為菩薩？聲、香、味、觸、法亦復如是！
5.169“Reverend Lord, if the notion of sights as permanent is invariably non-apprehensible, how could the designation of sights as impermanent become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.169「尊者，如果眼見色境為常的概念恆時不可得，那麼色境為無常的名稱怎麼會成為菩薩呢？聲、香、味、觸和法亦復如是！」
5.170“Reverend Lord, if the notion of sights as imbued with happiness is invariably non-apprehensible, how could the designation of sights as imbued with suffering become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.170「尊者，如果色境具有樂的觀念始終不可得，那麼色境具有苦的名稱怎麼會成為菩薩呢？聲、香、味、觸和法也是如此！」
5.171“Reverend Lord, if the notion of sights as a self is invariably non-apprehensible, how could the designation of sights as a non-self become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.171「尊者，若色自我的觀念始終不可得，色無我的名稱如何能成為菩薩？聲、香、味、觸、法亦復如是！」
5.172“Reverend Lord, if the notion of sights as empty is invariably non-apprehensible, how could the designation of sights as not empty become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena![F.51.b]
5.172尊者，若色的空性概念是不可得的，色的不空名稱怎麼能成為菩薩呢？聲、香、味、觸、法亦是如此！
5.173“Reverend Lord, if the notion of sights as with signs is invariably non-apprehensible, how could the designation of sights as signless become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.173「尊者，如果色境有標相的概念始終不可得，色境無相的名稱怎麼能成為菩薩呢？聲、香、味、觸、法亦復如是！」
5.174“Reverend Lord, if the notion of sights as having aspirations is invariably non-apprehensible, how could the designation of sights as lacking aspirations become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.174「尊者，如果色境作為有願的概念總是不可得的，那麼色境作為無願的名稱怎麼能夠成為菩薩呢？聲、香、味、觸、法也是如此！」
5.175“Reverend Lord, if the notion of sights as calm is invariably non-apprehensible, how could the designation of sights as not calm become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.175尊者，如果色境寂靜的概念必然是不可得的，色境非寂靜的名稱怎麼會成為菩薩呢？聲、香、味、觸和法也是一樣！
5.176“Reverend Lord, if the notion of sights as void is invariably non-apprehensible, how could the designation of sights as not void become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.176「尊者，如果色境空的概念恆常不可得，那麼色境不遠離的名稱怎樣才能成為菩薩呢？聲、香、味、觸、法亦然！」
5.177“Reverend Lord, if the notion of sights as afflicted is invariably non-apprehensible, how could the designation of sights as purified become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.177尊者，如果色境作為有漏的概念總是不可得，那麼色境作為無漏的名稱怎麼可能成為菩薩呢？聲、香、味、觸和法也是如此！
5.178“Reverend Lord, if the notion of sights as arising is invariably non-apprehensible, how could the designation of sights as ceasing become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, and mental phenomena!
5.178「尊者，如果色的生起這一概念是恆常不可得的，那麼色的滅盡這一名稱怎麼會成為菩薩呢？聲、香、味、觸和法也是如此！」
5.179“Reverend Lord, if the notion of sights as entities is invariably non-apprehensible, how could the designation of sights as non-entities become a bodhisattva? The same goes for sounds, odors, tastes, tangibles, [F.52.a] and mental phenomena!
5.179「尊者，若色境作為有的觀念始終不可得，色境作為無的名稱怎麼能成為菩薩呢？聲、香、味、觸及法也是如此！」
5.180“Reverend Lord, if the sensory element of the eyes is invariably non-apprehensible, how could the designation of the sensory element of the eyes become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.180「尊者，若眼界恆時不可得，眼界的名稱如何能成為菩薩？從色界和眼識界開始，直到意識界，所有其他界亦復如是！」
5.181“Reverend Lord, if the notion of the sensory element of the eyes as permanent is invariably non-apprehensible, how could the designation of the sensory element of the eyes as impermanent become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.181「尊者，如果眼界常的概念恆時不可得，那麼眼界無常的名稱怎麼能成為菩薩呢？同樣的道理也適用於其他所有的界，從色界和眼識界開始，直至意識界為止！」
5.182“Reverend Lord, if the notion of the sensory element of the eyes as imbued with happiness is invariably non-apprehensible, how could the designation of the sensory element of the eyes as imbued with suffering become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.182「尊者，如果眼界被苦所充滿的概念總是不可得的，那麼眼界被樂所充滿的名稱怎麼能成為菩薩呢？同樣的道理也適用於色界和眼識界，乃至意識界的所有其他界！」
5.183“Reverend Lord, if the notion of the sensory element of the eyes as a self is invariably non-apprehensible, how could the designation of the sensory element of the eyes as a non-self become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.183「尊者，如果眼界作為我的概念始終不可得，眼界作為無我的名稱怎樣會成為菩薩呢？這同樣適用於所有其他界，從色界和眼識界開始，直到意識界為止！」
5.184“Reverend Lord, if the notion of the sensory element of the eyes as empty is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not empty become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.184「尊者，如果眼界空的概念始終是不可得的，那麼眼界不空的名稱怎麼會成為菩薩呢？同樣的道理也適用於所有其他的界，從色界和眼識界開始，直到意識界為止！」
5.185“Reverend Lord, if the notion of the sensory element of the eyes as with signs is invariably non-apprehensible, how could the designation of the sensory element of the eyes as signless become a bodhisattva? [F.52.b] The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.185「尊者，如果眼界作為有標相的概念恆常是不可得的，眼界無標相的名稱怎麼能成為菩薩呢？同樣的道理也適用於其他一切界，從色界和眼識界開始，直到意識界為止！」
5.186“Reverend Lord, if the notion of the sensory element of the eyes as having aspirations is invariably non-apprehensible, how could the designation of the sensory element of the eyes as lacking aspirations become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.186「尊者，如果眼界有願的概念始終不可得，眼界無願的名稱怎麼會成為菩薩呢？這同樣適用於所有其他的界，從色界和眼識界開始，直到包括意識界為止！」
5.187“Reverend Lord, if the notion of the sensory element of the eyes as calm is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not calm become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.187「尊者，如果眼界寂靜的概念恆常不可得，那麼眼界非寂靜的名稱怎麼能成為菩薩呢？這同樣適用於從色界和眼識界開始，直到意識界為止的所有其他十八界！」
5.188“Reverend Lord, if the notion of the sensory element of the eyes as void is invariably non-apprehensible, how could the designation of the sensory element of the eyes as not void become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.188尊者，如果眼界為空的概念總是不可得的，眼界為不遠離的名稱怎麼能成為菩薩呢？這同樣適用於所有其他界，從色界和眼識界開始，直到包括意識界！
5.189“Reverend Lord, if the notion of the sensory element of the eyes as afflicted is invariably non-apprehensible, how could the designation of the sensory element of the eyes as purified become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.189「尊者，如果眼界作為有漏的觀念始終不可得，那麼眼界作為無漏的名稱怎麼可能成為菩薩呢？同樣的道理也適用於其他所有的界，從色界和眼識界開始，直到意識界為止！」
5.190“Reverend Lord, if the notion of the sensory element of the eyes as arising is invariably non-apprehensible, how could the designation of the sensory element of the eyes as ceasing become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.190尊者，如果眼界作為生的觀念不可得，那麼眼界作為滅的名稱怎麼會成為菩薩呢？同樣的道理適用於從色界、眼識界開始，直到意識界為止的所有其他界！
5.191“Reverend Lord, if the notion of the sensory element of the eyes as an entity is invariably non-apprehensible, [F.53.a] how could the designation of the sensory element of the eyes as a non-entity become a bodhisattva? The same applies to [all the other sensory elements], starting from the sensory element of sights and the sensory element of visual consciousness, up to and including the sensory element of mental consciousness!
5.191尊者，如果眼界作為法的概念恆為不可得，那麼眼界作為非有的名稱怎麼能成為菩薩呢？同樣的道理也適用於其他所有的十八界，從色界和眼識界開始，一直到意識界為止！
5.192“Reverend Lord, if fundamental ignorance is invariably non-apprehensible, how could the designation of fundamental ignorance become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.192「尊者，如果無明總是不可得，無明的名稱如何能成為菩薩呢？同樣的道理也適用於（所有其他緣起的環節），直到老死為止！」
5.193“Reverend Lord, if the notion of fundamental ignorance as permanent is invariably non-apprehensible, how could the designation of fundamental ignorance as impermanent become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.193「尊者，如果無明為常的觀念總是不可得的，那麼無明為無常的名稱怎麼能成為菩薩呢？同樣的道理也適用於[其他所有的緣起支]，直到老死為止！」
5.194“Reverend Lord, if the notion of fundamental ignorance as imbued with happiness is invariably non-apprehensible, how could the designation of fundamental ignorance as imbued with suffering become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.194「尊者，如果無明為樂的認知始終是不可得的，那麼無明為苦的名稱怎麼能成為菩薩呢？同樣的道理也適用於所有其他的緣起法，直到老死為止！」
5.195“Reverend Lord, if the notion of fundamental ignorance as a self is invariably non-apprehensible, how could the designation of fundamental ignorance as a non-self become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.195「尊者，如果無明作為我的觀念是恆常不可得的，那麼無明作為無我的名稱怎麼會成為菩薩呢？同樣的情況也適用於所有其他的緣起之鏈，直至老死！」
5.196“Reverend Lord, if the notion of fundamental ignorance as empty is invariably non-apprehensible, how could the designation of fundamental ignorance as not empty become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.196「尊者，如果無明作為空的觀念始終是不可得的，那麼無明作為不空的名稱又怎麼能成為菩薩呢？同樣的道理也適用於緣起的所有其他環節，直到老死！」
5.197“Reverend Lord, if the notion of fundamental ignorance as with signs is invariably non-apprehensible, how could the designation of fundamental ignorance as signless become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.197「尊者，若無明的有標相之概念恆為不可得，無明的無相之名稱如何能成為菩薩？此同樣適用於從無明直到老死的所有緣起之環節！」
5.198“Reverend Lord, if the notion of fundamental ignorance as having aspirations is invariably non-apprehensible, how could the designation of fundamental ignorance as lacking aspirations become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.198「尊者，如果無明作為有願的概念始終是不可得的，無明作為無願的名稱怎麼可能成為菩薩呢？同樣的道理也適用於所有其他的緣起之環節，直到老死為止！」
5.199“Reverend Lord, if the notion of fundamental ignorance as calm is invariably non-apprehensible, [F.53.b] how could the designation of fundamental ignorance as not calm become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.199尊者，如果無明寂靜的概念始終不可得，那麼無明非寂靜的名稱怎麼能成為菩薩呢？這對所有的緣起法也同樣適用，直到老死為止！
5.200“Reverend Lord, if the notion of fundamental ignorance as void is invariably non-apprehensible, how could the designation of fundamental ignorance as not void become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.200尊者，如果無明作為空的概念始終不可得，那麼無明作為不遠離的名稱怎麼會成為菩薩呢？這同樣適用於[所有其他的緣起環節]，直至老死！
5.201“Reverend Lord, if the notion of fundamental ignorance as afflicted is invariably non-apprehensible, how could the designation of fundamental ignorance as purified become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.201「尊者，若無明有漏的觀念恆常是不可得，那麼無明無漏的名稱如何能成為菩薩呢？此道理同樣適用於緣起的所有其他環節，直至老死！」
5.202“Reverend Lord, if the notion of fundamental ignorance as arising is invariably non-apprehensible, how could the designation of fundamental ignorance as ceasing become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death!
5.202「尊者，如果無明作為生起的觀念恆常不可得，那麼無明作為滅止的名稱如何能成為菩薩呢？這同樣適用於所有其他的緣起環節，直到老死為止！」
5.203“Reverend Lord, if the notion of fundamental ignorance as an entity is invariably non-apprehensible, how could the designation of fundamental ignorance as a non-entity become a bodhisattva? The same applies to [all the other links of dependent origination], up to and including aging and death! As indicated [above] in the context of the psycho-physical aggregates, the same refrain should be applied extensively to all [those other phenomenological categories].”
5.203「尊者，如果無明作為法的概念總是不可得的，那麼無明作為非有的名稱怎麼會成為菩薩呢？同樣的道理也適用於所有其他的緣起支，直到老死為止。如上文在五蘊的脈絡中所指示的那樣，相同的論述應該廣泛地應用於所有這些現象學範疇。」
5.204The Blessed One replied, “Śāradvatīputra, it is so! It is so! Great bodhisattva beings who abide accordingly in this transcendent perfection of wisdom do not apprehend the designation of physical forms, and in the same vein, they do not apprehend [all the other designations concerning physical forms] up to and including the designation of physical forms as non-entities. Likewise, they do not apprehend the designations of feelings, perceptions, formative predispositions, and consciousness, and in the same vein, they do not apprehend [their further designations], starting from there and continuing up to the designation of consciousness as a non-entity. In the same vein, they do not apprehend the designation of fundamental ignorance, and they do not apprehend [the designations of the other links of dependent origination], up to and including the designation of aging and death. In the same vein, they do not apprehend the designation [of these links of dependent origination] as non-entities and so forth. As stated [above] in the context of the psycho-physical aggregates, the same refrain should also be applied extensively to all [those other phenomenological categories]. [F.54.a] It is in this way that they should train in the transcendent perfection of wisdom.”
5.204世尊回答說：「舍利弗，確實如此！確實如此！住於此般若波羅密多中的大菩薩摩訶薩不執著色的名稱，同樣地，他們也不執著從此開始直到色的非有的所有名稱。同樣地，他們不執著受、想、行、識的名稱，同樣地，他們也不執著從此開始直到識的非有的所有名稱。同樣地，他們不執著無明的名稱，他們也不執著直到老死的所有緣起支的名稱。同樣地，他們不執著這些緣起支的非有等名稱。如上面在五蘊的語境中所述，同樣的詞句也應該廣泛地應用於所有其他的現象範疇。就是以這種方式，他們應該在般若波羅密多中訓練。」
5.205This completes the fifth chapter from “The Transcendent Perfection of Wisdom in Ten Thousand Lines,” entitled “Designation of a Bodhisattva.”
5.205（結尾）