The Translation
[F.78.a]
1.1Homage to all buddhas and bodhisattvas.
1.1頂禮一切佛陀和菩薩。
1.2Thus did I hear at one time. The Blessed One was dwelling in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of five thousand monks and many bodhisattva great beings. By the power of the Blessed One, Venerable Śāriputra rose from his seat, draped his shawl over one shoulder, and knelt on his right knee. Joining his palms, he bowed to the Blessed One and asked, “Blessed One, when we speak of ‘going forth,’ Blessed One, to what extent is a monk who has gone forth in the well-proclaimed Dharma and Vinaya [F.78.b] fully ordained after taking the noble and supramundane ordination?”
1.2我聽聞，一時世尊住在舍衛城，在祇樹給孤獨園，與一大僧伽、五千位比丘和許多菩薩大士一起。藉由世尊的威力，尊者舍利弗從座上起身，將披肩搭在一肩上，跪在右膝。合掌頂禮世尊，然後請問：「世尊，當我們談到『出家』時，世尊，在什麼程度上，一位在善宣說的法與律中出家的比丘，在受取殊勝出世間受戒之後才是圓滿受戒呢？」
1.3“Śāriputra,” the Blessed One replied, “a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.
1.3世尊回答說：「舍利弗，比丘在宣說得善的法與律中出家，受持殊勝的出世間受戒後，圓滿受戒的程度是，他不超越凡夫的品質，也不證得無漏的品質。以這種方式出家的人是真正的出家，而不以這種方式出家的人是不正確的出家。舍利弗，這樣的比丘值得接受信心所獻的供養。他們也值得接受衣著、飲食、臥具、座位、藥物和療癒物質的供養。」
1.4“Śāriputra, monks who do not abandon exertion will also not abandon form. They will also not abandon feeling, perception, formation, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.”
1.4舍利弗，不放棄精進的比丘也不會放棄色。他們也不會放棄受、想、行或識。這就是為什麼在善說的法與律中出家的比丘在受了殊勝且出世間的受戒後才是真正圓滿受戒。以這種方式出家的人才是真正的出家，而不以這種方式出家的人則是邪妄出家。舍利弗，這樣的比丘值得接受虔誠供養的布施。他們也值得接受衣服、食物、臥具、座位、醫藥和療癒物質。
1.5At that point Venerable Subhūti inquired of Venerable Śāriputra, “Venerable Śāriputra, what did the Blessed One have in mind when he said, ‘Śāriputra, a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. [F.79.a] Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances’?”
1.5此時，尊者須菩提詢問尊者舍利弗說：「舍利弗尊者，世尊說『舍利弗，比丘在善說的法與律中出家，受持殊勝、出世間的受戒而得以具足受戒，乃至不超越凡夫的品質，不證得無漏的品質。如此出家者才是真正的出家，不如此出家者則是錯誤的出家。舍利弗，這樣的比丘應當值得接受誠心奉獻的供養。他們也應當值得接受衣服、飲食、臥具、座位、藥品和療癒物質』時，世尊究竟是什麼意思呢？」
1.6“Venerable Subhūti,” Śāriputra replied, “the qualities of ordinary beings are illusory and cannot be transcended. Venerable Subhūti, the qualities of ordinary beings are neither created nor easily transcended. Venerable Subhūti, the realm of sentient beings is not apprehended within, it is not apprehended without, and it is also not apprehended anywhere else. The nature of the realm of sentient beings and the nature of all qualities of ordinary beings are not easily transcended.
1.6「須菩提尊者，」舍利弗回答說，「凡夫的特質是虛幻的，無法超越。須菩提尊者，凡夫的特質既非創造而成，也不容易超越。須菩提尊者，有情界不可內證，不可外證，也不可於其他處證得。有情界的本性與凡夫的一切特質的本性都不容易超越。」
1.7“Venerable Subhūti, the Blessed One has said, ‘A monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’
1.7「須菩提，世尊這樣說過：'在善說的法律中出家受戒的比丘，通過受持高尚的出世間戒律而得到圓滿具足戒，只要他不超越凡夫的特質，也不證得無漏的特質。以這種方式出家的人是真正的出家，而不以這種方式出家的人是不如法的出家。舍利弗，這樣的比丘堪受信施的布施，也堪受衣服、飲食、臥具、座位、醫藥和療癒物質的供養。'」
1.8“Venerable Subhūti, regarding that statement, how could something that has no basis or foundation possibly be attained? Venerable Subhūti, [F.79.b] if the uncontaminated qualities were possible to attain, then the state of the worthy ones would arise based on apprehension. The nature of the thus-gone ones, the worthy ones, the perfect buddhas, is without basis.
1.8「須菩提尊者，對於那個說法，沒有基礎或根據的事物怎麼可能被證得呢？須菩提尊者，如果無漏的品質是可能被證得的，那麼阿羅漢的境界就會基於執取而生起。如來、阿羅漢、正等正覺者的本質是無有基礎的。
1.9“Venerable Subhūti, this is what the Blessed One had in mind when he said, ‘A monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination to the extent that he does not transcend the qualities of ordinary beings and does not attain the uncontaminated qualities. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’ ”
1.9「尊者須菩提，世尊說這番話的意思是：在善說的法律中出家的比丘，受了殊勝的出世間戒之後，得到圓滿受戒。在他不超越凡夫的品質，也不證得無漏品質的範圍內，這樣出家的人才是真正的出家，那些不這樣出家的人才是不正確的出家。舍利弗，這樣的比丘堪受信心供養的飲食，也堪受衣服、食物、床座、醫藥和療治用品。」
1.10Venerable Subhūti asked, “Venerable Śāriputra, what did the Blessed One have in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances’?”
1.10須菩提尊者問：「舍利弗尊者，世尊說『比丘若不舍棄精進，也就不舍棄色。他們也不舍棄受、想、行、識。』世尊說這話時心中想著什麼呢？為什麼要說『在善說的法律中出家的比丘，受了殊勝的出世間戒，才是真正的受戒圓滿。以這樣的方式出家的人，才是真正的出家；不是以這樣方式出家的人，就是不正確的出家。舍利弗，這樣的比丘堪受信心所施的施物。他們也堪受衣服、飲食、床座、醫藥及療愈物質。』」
1.11Śāriputra replied, “Venerable Subhūti, the Blessed One [F.80.a] had the nature of reality in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness.’
1.11舍利弗回答道：「須菩提尊者，世尊說『比丘若不捨棄精進，也就不會捨棄色。也不會捨棄受、想、行或識』時，世尊心中所想的是真如的本質。」
1.12“Venerable Subhūti, the realm of phenomena is not apprehended internally, it is not apprehended externally, and it is also not apprehended anywhere else. What is imputed as ‘internal’ is without anything to impute and is an imputation of what is unborn. In view of that, the realm of phenomena is sameness because the realm of sentient beings is sameness, and the realm of sentient beings is sameness because the realm of phenomena is sameness. Therefore, the realm of sentient beings and the realm of phenomena are indivisible and undivided. That which is indivisible and undivided is also without anything to remove or add. That which is without anything to add or remove is not something to transcend or attain.
1.12「尊者須菩提，法界不在內部被認知，也不在外部被認知，也不在其他任何地方被認知。被稱為『內部』的東西，本身沒有任何實質的內容，是對未生之物的假設。基於這一點，法界是平等一如的，因為有情界是平等一如的；有情界是平等一如的，也是因為法界是平等一如的。因此，有情界與法界是不可分割、無有分別的。那不可分割、無有分別的東西，也是沒有什麼可以去除或增加的。那沒有什麼可增加或去除的，就不是可以超越或證得的東西。」
1.13“Venerable Subhūti, the Blessed One had this in mind when he said, ‘Monks who do not abandon exertion will also not abandon form. They will also not abandon feelings, perceptions, formations, or consciousness. That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’
1.13「須菩提尊者，世尊在說『不捨精進的比丘，也不捨色。他們也不捨受、想、行或識。因此，在善說的法與律中出家的比丘，經過受持聖潔的出世間受戒後才能得到具足戒。以這種方式出家的人才是真正的出家，不以這種方式出家的人是不正確的出家。舍利弗，這樣的比丘值得接受信心布施。他們也值得接受衣、食、臥具、座位、藥物和療癒物質』時，就是抱著這個想法。」
1.14“Monks who have no qualms do not raise qualms. Monks who lack verbal expression and have transcended verbal expression are unable to make presentations based on deliberations. [F.80.b] For such monks there is no coming, going, standing, sitting, and lying down. Monks who are not skilled logicians delight in examination. Monks who are skilled logicians delight in nonexamination. Venerable Subhūti, that is what the Blessed One had in mind when he said, ‘That is why a monk who has gone forth in the well-proclaimed Dharma and Vinaya is fully ordained after taking the noble and supramundane ordination. Those who go forth in this way are genuinely going forth, whereas those who do not go forth in this way are incorrectly going forth. Śāriputra, such monks are worthy of receiving donations that are offered faithfully. They are also worthy of receiving clothing, food, bedding, seats, medicines, and healing substances.’ ”
1.14「沒有疑慮的比丘不會引起疑慮。缺乏語言表達、已超越語言表達的比丘無法根據思慮進行闡述。對於這樣的比丘，沒有來去、站立、坐著和臥著。不擅長邏輯推理的比丘樂於分析。擅長邏輯推理的比丘樂於不分析。須菩提，這就是世尊的意思，當他說：『因此，在善說的法和律中出家的比丘，在受了聖潔的出世間受戒後，得以具足受戒。以這種方式出家的人是真正的出家，不以這種方式出家的人是不正確的出家。舍利弗，這樣的比丘值得接受忠誠供奉的布施。他們也值得接受衣服、食物、臥具、座位、藥物和療癒物質。』」
1.15At that time, the Blessed One expressed his approval to Venerable Śāriputra: “Excellent, Śāriputra, excellent! The way that you have presented this is exactly what I intended and taught. This is what going forth means according to the well-spoken Dharma and Vinaya. Śāriputra, one who wishes to challenge proud beings using this seal should explain this seal in their presence. Śāriputra, one who truly understands it can use this seal to challenge multitudes of proud beings.”
1.15那時，世尊向尊者舍利弗表示認可：「善哉，舍利弗，善哉！你所呈現的方式正是我的本意與教導。這就是根據善說的法與律而進行的出家。舍利弗，一個人若想用這個印來挑戰驕慢的有情，應當在他們面前解說這個印。舍利弗，真正理解它的人能夠用這個印來挑戰眾多驕慢的有情。」
1.16When this Dharma teaching was taught, the minds of seven hundred monks were freed from contaminants without further appropriation. However, one hundred monks who had reached their final existence did not adopt, understand, or appreciate this Dharma teaching, so they rose from their seats and left. Five monks even rejected the teaching and turned their backs on it, so they fell into the great hells in their current embodiments.
1.16當這部法被宣說時，七百位比丘的心意從煩惱中解脫，不再執著。然而，一百位已達到最後身的比丘沒有接受、理解或欣賞這部法的宣說，所以他們從座位上起身離開。五位比丘甚至拒絕了這個教法並背棄它，因此他們在當世就墮入了大地獄。
1.17“Śāriputra,” the Blessed One said, “I have taught this Dharma knowing well that, unfortunately, the entire world will find it disagreeable. [F.81.a] I knew this but taught it anyway, as there is nothing disagreeable about it at all. To give an analogy, Śāriputra, a person may fall asleep and dream that I am teaching the Dharma to you in front of a crowd of people. That person might object to this, saying, ‘That Dharma is disagreeable to the entire world!’ But what do you think, Śāriputra? In that case would those people who disagree with this Dharma truly exist?”
1.17「舍利弗，我雖然知道這個法會讓整個世界感到不悅，但我仍然教授它，因為這個法本身沒有什麼不悅的地方。舍利弗，打個比喻，有一個人睡著了，在夢中夢到我在許多人面前為你講法。那個人可能會反對說，『那個法讓整個世界都感到不悅！』但舍利弗，你認為如何呢？在那種情況下，那些反對這個法的人真的存在嗎？」世尊這樣說道。
Śāriputra replied, “No, Blessed One, they would not.”
舍利弗回答說：「世尊，他們不存在。」
1.18The Blessed One said, “Śāriputra, likewise, even though I also admit that this Dharma is disagreeable to the entire world, I teach it this way because that very world itself is not seen correctly. As the world does not exist, the Dharma is incalculable. Even the designation of the world is also nonexistent. Śāriputra, the expression disagreeable to the entire world refers to the fact that phenomena are unadulterated and unmixed.
1.18世尊說道：「舍利弗，同樣地，雖然我也承認這個法對整個世界是不悅意的，但我這樣教導是因為那個世界本身沒有被正確地看待。既然世界不存在，這個法就是難以計量的。甚至世界的施設也是不存在的。舍利弗，『對整個世界不悅意』這個表述是指現象是清淨且不雜混的。」
1.19Śāriputra asked, “Blessed One, what does the word unadulterated mean?”
1.19舍利弗問道：「世尊，『清淨』這個詞是什麼意思呢？」
The Blessed One replied, “Śāriputra, unadulterated refers to the fact that phenomena have the same taste. They are neither exclusively the same nor exclusively different. Śāriputra, unadulterated is a synonym for emptiness .”
世尊回答說：「舍利弗，清淨是指現象具有同一種味道。它們既不完全相同，也不完全不同。舍利弗，清淨是空性的同義詞。」
1.20Śāriputra asked, “Blessed One, what does the word emptiness mean?”
1.20舍利弗問道：「世尊，『空性』這個詞是什麼意思？」
The Blessed One replied, “Śāriputra, emptiness means absence of designation. That which is beyond designation is not amenable to designation. That which is not amenable to designation is neither mundane nor supramundane. Śāriputra, that which is neither mundane nor supramundane is called emptiness .”
世尊回答說：「舍利弗，空性是指沒有施設。超越施設的東西不適合用施設來描述。不適合用施設來描述的東西既不是世間的，也不是出世間的。舍利弗，既不是世間也不是出世間的，就稱為空性。」
1.21When the Blessed One had said this, Venerable Śāriputra, the entire assembly of monks, the bodhisattva great beings, and the world with its gods, humans, asuras, and gandharvas [F.81.b] rejoiced and praised what the Blessed One had said.
1.21世尊說了這些話後，尊者舍利弗、全體比丘集會、菩薩大士們，以及包括天神、人類、阿修羅和乾闥婆在內的整個世界都為世尊所說的教法而欣喜，並對其讚歎。
1.22This concludes the noble Great Vehicle sūtra “The Seal of Dharma.”
1.22（結尾）