Teaching Impure Dharma
教導不淨法
6.1“Śāriputra, Jambudvīpa will be filled with unholy beings who are absorbed in the pursuit of their own livelihoods, who cling to disputes, and who harm both themselves and others. That is why, Śāriputra, the Blessed One Kāśyapa prophesied that excessive gain and honor would cause the teachings of the Thus-Gone Śākyamuni to quickly disappear. Thus, Śāriputra, gain and honor will cause this Dharma-Vinaya to quickly disappear.
6.1「舍利弗，閻浮提將充滿邪惡的人，他們沉溺於追求自己的生計，執著於爭執，傷害自己和他人。正是因為這樣，舍利弗，世尊迦葉曾預言，過度的利益和名譽將導致如來釋迦牟尼的教法迅速消失。因此，舍利弗，利益和名譽將導致這個法律迅速消失。」
6.2“For an analogy, Śāriputra, beggars experience joy and happiness after acquiring a great fortune. Similarly, Śāriputra, in the future, there will be monks like that who serve, venerate, and honor householders. Śāriputra, householders will use their worldly possessions to invite the monks as guests to partake of their material wealth, [F.41.b] and since those worldly, material things will give the monks pleasure, they will gradually adopt that lifestyle. Those monks will chase after worldly, material wealth like a poor person who becomes wealthy, yet does not find happiness. Since they are enslaved by material possessions, they will never be satisfied, and they will remain attached to their relatives.
6.2「舍利弗，比如乞丐得到一筆巨大的財富後，會感到喜樂和幸福。同樣地，舍利弗，未來會有那樣的比丘，他們侍奉、恭敬、尊榮在家眾。舍利弗，在家眾將用他們的世俗財富邀請比丘作為客人，讓他們享受他們的物質財富。由於那些世俗的物質財富會給比丘帶來快樂，他們將逐漸採納那樣的生活方式。那些比丘將追逐世俗物質財富，就像一個貧窮的人變得富有，卻沒有找到幸福一樣。由於他們被物質財富所奴役，他們永遠不會感到滿足，他們將保持對親戚的執著。」
6.3“Although they are ignorant, they will proclaim that they are worthy ones, to convince householders. They will discard the awakening of the buddhas as they try to convince them. This alone will become the sole activity that pleases them, so this is what they will accomplish.
6.3「雖然他們很愚癡，但他們會宣稱自己是阿羅漢，以此來迷惑在家人。他們會拋棄佛菩提，試圖說服在家人。這單獨的行為將成為唯一讓他們滿足的事，所以這就是他們將會成就的。」
6.4“That is why, Śāriputra, the Thus-Gone One has indicated that discourses such as this benefit those foolish beings. Why is that? Because, Śāriputra, when monks who transgress their discipline hear discourses such as this spoken by the Thus-Gone One, it will make them lose heart and they will leave. Śāriputra, when those beings consume gifts of faith, they are great thieves. Śāriputra, you should know that those who become unhappy or displeased when they hear this Dharma-Vinaya are especially evil monks. Why is that? Because, Śāriputra, Dharma talks on discipline, concentration, insight, or weariness would not upset disciplined monks.
6.4「舍利弗，如來已經顯示，像這樣的經對那些愚癡者有益。為什麼這樣說呢？舍利弗，當敗壞紀律的比丘聽到如來宣說的像這樣的經時，他們會感到沮喪而離開。舍利弗，當那些眾生受用信施的供養時，他們是大盜賊。舍利弗，你應當知道，那些聽到這種法律而變得不高興或不悅的人，特別是邪惡的比丘。為什麼這樣說呢？舍利弗，因為關於紀律、定、慧或厭離的法語，是不會使守紀律的比丘感到不安的。」
6.5“Śāriputra, three types of monks will become unhappy when they hear a discourse such as this. What are those three? Monks who transgress their discipline, monks with pride, and monks who teach an impure Dharma, by presenting discourses that are not Dharma as if they were Dharma discourses.
6.5「舍利弗，有三種比丘聽聞像這樣的經教會變得不快樂。那三種是什麼？違犯紀律的比丘、心懷傲慢的比丘，以及教導不淨法的比丘，他們將非法的經教當作佛法經教來宣揚。
6.6“Another group of three will also become unhappy. What are those three? Those who hold the view of a self, those who hold the view of a life force, and those who hold the view of a person. [F.42.a] Another group of three will also become unhappy. What are those three? Those who hold the view of the aggregates, those who hold the view of the elements, and those who hold the view of the sense fields.
6.6「還有另外三種人也會不歡喜。那三種呢？執著我見的人、執著壽命見的人，以及執著人見的人。還有另外三種人也會不歡喜。那三種呢？執著蘊見的人、執著界見的人，以及執著處見的人。」
6.7“Śāriputra, you must understand and realize this. I say this as a loving spiritual friend who seeks your benefit, your welfare, your well-being, your success, and your happiness. Therefore, Śāriputra, listen to my words and train in them carefully! You must pursue and cultivate what is wholesome!
6.7「舍利弗，你必須理解並領悟這一點。我之所以這樣說，是作為一位關愛你、尋求你利益、福祉、安樂、成功和幸福的善知識。因此，舍利弗，你要聽我的話並謹慎地修習它們！你必須追求並培養善法！」
6.8“Śāriputra, there are five circumstances that will bring unhappiness to monks who teach an impure Dharma. What are those five? (1) Not comprehending all the discourses of the Buddha; (2) lacking the instructions related to the discourses; (3) enjoying arguments; (4) claiming that there are contradictions in the discourses, due to a lack of faith in the Dharma teachings; and (5) teaching the Dharma while being motivated by gain and honor. Śāriputra, those five circumstances will bring unhappiness to monks who teach an impure Dharma. Śāriputra, I say that such Dharma teachers are bound for the lower realms rather than nirvāṇa.
6.8「舍利弗，有五種情況會給教導不淨法的比丘帶來不幸。那五種是什麼？（1）沒有理解佛陀所有的經教；（2）缺乏與經教相關的指導；（3）喜歡爭論；（4）由於對法教缺乏信心，聲稱經教中存在矛盾；以及（5）在受到利益和名譽驅動的情況下教導法。舍利弗，這五種情況會給教導不淨法的比丘帶來不幸。舍利弗，我說這樣的法師註定會墮入下界，而不是證得涅槃。」
6.9“Moreover, Śāriputra, some of the monks here have presented discourses that are not the Dharma as Dharma discourses, and have entered the midst of this retinue. They sit on cushions that have been arranged for them as gifts of faith, and then reveal that they are experts in the teachings of the Lokāyatas. They are fixated on both the discourses of the Buddha and the view of a person. Since they do not understand the teaching of the Buddha, they reject its defining feature: the absence of self. When clever monks ask them to teach in accordance with the discourses, they hesitate and reply, ‘Do not speak to me!’ and claim that there are contradictions in the discourses. Because some discourses contradict others, they discredit them and do not study them. They will read a little bit of something they agree with in a discourse and then teach it as the position of the noble ones. [F.42.b] They teach the Dharma out of attachment to their relatives, motivated by gain and honor, and in order to outshine others.
6.9「此外，舍利弗，這裡有些比丘們把不是法的經當作法經來呈現，並進入到這個眷屬之中。他們坐在被安排作為信心施捨的坐墊上，然後聲稱自己是順世派教法的專家。他們同時執著於佛陀的經和人見。因為他們不理解佛陀的教法，他們拒絕其決定性的特徵：無我。當聰慧的比丘要求他們根據經來教導時，他們猶豫不決，回答說『不要跟我說話！』並聲稱經中存在矛盾。因為某些經與其他經相互矛盾，他們就貶低這些經，不去研究它們。他們會從一部經中讀取一點他們同意的內容，然後把它當作聖人的立場來教導。他們出於對親戚的貪著、為了追求利益和名譽，以及為了勝過他人而教導法。」
6.10“Śāriputra, any monks sitting here on cushions that have been arranged for them as gifts of faith who reveal that they are experts in the teachings of the Lokāyatas should be asked to get up. Why is that? Because, Śāriputra, once they sit on the cushions of the noble ones that have been given as gifts of faith, they should not propound the nirgranthas’ doctrine. If they are unwilling to stand up, such offensive beings do not maintain the Teacher’s teaching. Śāriputra, if they admit to this, then they can listen to the Dharma with the onlookers.
6.10「舍利弗，任何坐在這裡因信心供養而為他們安排的坐墊上，卻聲稱自己是順世派教法專家的比丘，應該被要求站起來。為什麼呢？舍利弗，因為一旦他們坐在聖人的坐墊上，這坐墊是因信心而供養的，他們就不應該宣揚尼乾陀派的教義。如果他們不願意站起來，這樣的邪惡的人就沒有守護師父的教法。舍利弗，如果他們承認這一點，那麼他們就可以和旁觀者一起聽聞法。」
6.11“Śāriputra, I say that such Dharma teachers do not have the heart of a mendicant but the heart of a nirgrantha. After they die, they will head toward the destinies of unholy beings and nirgranthas. Śāriputra, what are the destinies of nirgranthas? They are the destinies of those with wrong views. What are the destinies of those with wrong views? They are the hell realms, the animal realms, and the world of the Lord of Death. Why is that? Because, Śāriputra, such will be the destinies of those who teach the Dharma to others although not being trained and learned themselves, those who strive for the lion throne without having manifested the physical signs, and those who strive for the lion throne even though they have fallen into craving.
6.11「舍利弗，我說這樣的法師並非具有比丘的心，而是具有尼乾陀派的心。他們死後將趨向邪惡的人和尼乾陀派的趣向。舍利弗，尼乾陀派的趣向是什麼？就是持邪見者的趣向。持邪見者的趣向是什麼？就是地獄道、畜生界和閻羅王界。這是為什麼呢？舍利弗，因為那些自己未經訓練和學習，卻教導他人修持法的人；那些未曾顯現物質標誌，卻爭奪獅子座的人；還有那些陷入渴愛，卻仍然爭奪獅子座的人，他們的趣向就將如此。」
6.12“Śāriputra, the Thus-Gone One knows that this teaching will disappear due to a variety of words, understandings, views, impressions, and opinions. Śāriputra, when such foolish beings hear about things such as nonapprehending, the awakening of the buddhas, ultimate truth, and emptiness in the profound discourses that the Thus-Gone One taught, they will become very scared and fall into a great and frightening abyss.
6.12「舍利弗，如來知道這個教法將因為各種言詞、智慧、見解、印象和見地而消失。舍利弗，當這樣的愚癡者在如來所講的深奧經典中聽到無所得、佛菩提、究竟和空性等事物時，他們會非常害怕，並墮入一個巨大而驚人的深淵。」
6.13“For an analogy, Śāriputra, a long time ago, there were five hundred blind people who had reached a town after traveling on the road for a long time. [F.43.a] Hungry and thirsty, they set up camp in that town, and they appointed one blind person to look after their camp while the rest went begging.
6.13「舍利弗，作個比喻。舍利弗，很久以前，有五百個盲人經過長時間在道路上行走後來到了一個城鎮。他們飢餓口渴，就在那個城鎮裡搭起營地，他們指派一個盲人看守營地，其餘的人則去乞食。
6.14“Soon after the other blind people had left, Śāriputra, a rogue approached the blind person guarding the camp and asked him, ‘What are you doing here all alone?’
6.14「舍利弗，那些盲人離開不久，一個流氓走近守護營地的盲人，問他說：『你一個人在這裡做什麼？』」
“ ‘I am not alone,’ he replied, ‘there are others with me.’
「我並不是獨自一人，」他回答說，「還有其他人和我一起。」
6.15“ ‘My friend,’ said the rogue, ‘in a certain place, there is food for those who seek food, drink for those who seek drink, and many gifts that are offered, but they are only distributed to those who go there. If you want, I will bring you to that place.’
6.15"我的朋友，"流氓說，"在某個地方，有尋求食物的人的食物，有尋求飲水的人的飲水，還有許多被供養的禮物，但這些只分配給去那個地方的人。如果你願意，我會帶你到那個地方去。"
6.16“The blind man replied, ‘I will go with you!’ Then the rogue simply left him somewhere on the outskirts of town and stole all those blind peoples’ belongings. When the blind beggars returned, the rogue went to meet them and asked, ‘Why don’t we go to a place where a great many things are offered?’
6.16那個盲人回答說：「我會跟你去！」於是那個流氓就把他丟在城鎮邊緣的某個地方，並偷走了所有那些盲人乞丐的財物。當盲人乞丐們回來時，那個流氓去見他們，問道：「為什麼我們不去一個有很多東西供奉的地方呢？」
“ ‘Friend,’ they replied, ‘we believe there is no such place.’
「朋友，」他們回答說，「我們相信並沒有這樣的地方。」
6.17“ ‘O wretched ones,’ said the rogue, ‘abandon those negative thoughts and inferior donations. I will lead you there!’ So they put down their donations and followed him. The rogue led them to an abyss surrounding an impenetrable fort and said, ‘The road in this direction is flat and delightful. The great gifts are being given out in this direction.’ As soon as they had set out, he shouted to them, ‘Go straight and receive your great offerings!’ Śāriputra, all those blind people fell into that abyss and thus experienced misfortune and suffering.
6.17「你們這些可憐的人，」流氓說，「拋棄那些負面的思想和低劣的捐贈吧。我會帶領你們去那裡！」於是他們放下捐贈跟著他去了。流氓帶他們來到一個圍繞著難以穿透的堡壘的深淵，說：「這個方向的路很平坦、很快樂。大禮物正在這個方向被分發。」他們一出發，他就對他們喊道：「直走去獲得你們的大供養！」舍利弗，所有那些瞎子都掉進了那個深淵，因此經歷了不幸和苦。
6.18“Śāriputra, those blind people who lost their lives for a bite to eat [F.43.b] and the greedy rogue who led all those blind people and made them fall into that abyss are just like the monks who will be born in the future and who will delight in and be fooled by the instructions of the Lokāyatas given by evil Māra. They will be utterly deluded about wholesome qualities.
6.18舍利弗，那些為了一口食物而喪生的盲人，以及那個貪慾的流氓領著所有盲人使他們墮入深淵，就像未來將出生的比丘一樣。這些比丘將沉溺於並被順世派的教導所迷惑，這些教導乃是惡魔所傳授的。他們將對善法完全陷入迷茫之中。
6.19“Śāriputra, there will be monks who will delight in and contemplate language, and their beliefs will be held in high esteem. Because of them, monks who exert themselves in the teachings of the Lokāyatas will give priority to intelligence and eloquence.
6.19「舍利弗，將來會有比丘喜愛思考言語，他們的信念受到高度推崇。因為這些比丘的影響，那些致力於順世派教法的比丘會把智慧和口才放在首位。」
6.20“Śāriputra, there will be monks who exert themselves in the words of the Buddha, but they will be completely deluded. As a result, those monks will memorize only two or three discourses of the Buddha and think, ‘I have memorized the words of the Buddha, so I should seek out the teachings of the Lokāyatas for a while and comprehend them.’
6.20「舍利弗，將來會有比丘們為佛陀的言教而努力修行，但他們卻會完全迷惑。因此，那些比丘只會背誦佛陀的兩三部經，就自以為『我已經背誦了佛陀的言教，所以我應該去尋求順世派的教法，暫時去理解它們。』」
6.21“Śāriputra, there will be monks who follow the Lokāyatas and who will delightedly regard those teachings as the highest and most excellent. Such foolish beings will be overpowered by evil Māra, just like the blind people who fell into that abyss. Śāriputra, the ‘blind people’ represent ‘those who are overwhelmed by craving and attachment’ and ‘those who strive for worldly possessions,’ by rejecting the awakening of the buddhas and seeking the words of the nirgranthas. Śāriputra, the ‘rogue’ represents evil Māra, since he leads beings onto mistaken paths.
6.21「舍利弗，將有比丘追隨順世派，歡喜地認為那些教法是最高最殊勝的。這樣的愚癡者將被惡魔所制伏，就如同跌入深淵的盲人一樣。舍利弗，『盲人』代表『被渴愛和貪著所淹沒的人』和『追求世俗財富的人』，他們捨棄佛菩提而尋求尼乾陀派的言說。舍利弗，『流氓』代表惡魔，因為他引領眾生走上邪曲的道路。」
6.22“Śāriputra, those blind people abandoned the donations they received in town, became enamored with a great donor, and fell into a great abyss when they pursued greater offerings— [F.44.a] and that is exactly how it will be for those monks who reject my teachings. They will not be satisfied with ordinary alms, and they will seek out great feasts. Material possessions will lead them to be bound by the wicked one’s noose, evil Māra will push them off the precipice, and those beings with corrupt and degenerate insight will fall into the great Hell of Ceaseless Torment. Then, Śāriputra, the remaining monks teaching an impure Dharma—who have not comprehended all the Buddha’s teachings and have not mastered them themselves—will enter a poorly trained retinue and teach the Dharma to others. At that time—apart from the monks who possess divine vision, the gods, and those who know the minds of others—all humans will have the five faults related to ignorance.
6.22「舍利弗，那些盲人放棄了在城鎮裡得到的捐贈，對一位偉大的施主產生了愛著，當追求更多的供養時就掉進了一個大深淵——這正是那些拒絕我教法的比丘們的情況。他們不會滿足於普通的施捨，而是會尋求盛大的宴席。物質財富會讓他們被邪惡者的繩套所束縛，惡魔會把他們推下懸崖，那些具有腐敗和墮落慧的眾生將會掉進偉大的無間地獄。那時，舍利弗，其餘教導不淨法的比丘——他們沒有理解佛陀的全部教法，也沒有自己掌握——會進入一個訓練不足的眷屬中，並向他人教導法。到那時——除了具有天眼的比丘、天神，以及那些知道他人心意的人——所有人類都會有與無明相關的五種過失。」
6.23“Such Dharma teachers will doubt themselves, thinking, ‘Why isn’t anyone arguing with me?’ and the torment of immature ordinary beings having difficulty understanding them will remain fixed in their minds. The words and syllables they express through their afflicted eloquence will be confused, the ripening of their evil words will accord with the causes, and they will come to feel regret. When they live among the saṅgha, the fact that it is difficult for immature ordinary beings to understand them will remain in their minds and torment them. Since they do not comprehend the ways of the discourses, they will lack the understanding to actually teach the Dharma to others as they would like, because it is not easy for immature ordinary beings to understand someone who harbors such doubts.
6.23「這樣的法師會懷疑自己，想著『為什麼沒有人與我辯論？』凡夫眾生難以理解他們的痛苦會固定在他們的心中。他們用被煩惱纏縛的言辭表達的言語和音節會變得混亂，他們惡言的成熟果報將與因相應，他們會因此感到後悔。當他們住在僧伽中時，凡夫眾生難以理解他們的事實會留在他們的心中並折磨他們。由於他們不理解經的方式，他們將缺乏智慧來如他們所願地為他人實際講說法，因為凡夫眾生很難理解那些心中懷疑的人。」
6.24“Without realizing it, they will be Dharma teachers who are tormented because they have an uncertain understanding and are overcome by pride, concerned about insignificant things, and attached to their relatives. They will thus experience the pain of desire, anger, and delusion for a long time. [F.44.b] Why is that? Because, Śāriputra, even if the ripening of an uncertain Dharma teaching can create an opportunity for good fortune to arise, and that comes to pass, that opportunity will be fleeting. Śāriputra, I perceive the faults of monks who teach an impure Dharma that even monks and gods do not perceive.
6.24「舍利弗，這些人會不知不覺地成為被折磨的法師，因為他們有不確定的智慧，被慢心所勝，執著於微小的事物，牽掛著親戚。因此，他們將長時間經歷貪、瞋、癡的痛苦。[F.44.b]為什麼會這樣呢？舍利弗，因為即使教導不確定法的成熟果報能夠為善業的機會出現創造條件，並且這確實發生了，那個機會也只是短暫的。舍利弗，我看到那些教導不淨法的比丘所有的過失，連比丘和天神都看不到。」
6.25“Moreover, Śāriputra, the monks who will teach an impure Dharma will teach the Dharma to others without understanding what the Thus-Gone One has realized and taught. Even while presenting the Thus-Gone One’s teachings on the absence of a being, a life force, a soul, and a person, they will in fact advocate for a self, a being, a life force, and a person. They will insult me, criticize the Dharma, and deprecate the saṅgha. The world with its gods cannot know and understand the ripening of such actions—only the thus-gone ones can. Śāriputra, I perceive the faults of monks who teach an impure Dharma that even monks and gods do not perceive.
6.25「而且，舍利弗，那些教導不淨法的比丘將在不理解如來所證悟和所教導之法的情況下，對他人教導法。他們甚至在闡述如來關於無眾生、無命者、無靈魂、無人的教法時，實際上卻主張有自我、有眾生、有命者、有人。他們將侮辱我，批評法，貶低僧伽。包含諸天在內的世界無法認知和理解這樣業行的成熟果報——唯有如來才能了知。舍利弗，我看到那些教導不淨法的比丘所造的過失，即使比丘和諸天也無法看到。」
6.26“Moreover, Śāriputra, since it is to their benefit that monks who teach an impure Dharma are made aware of how many roots of nonvirtue they incur when they teach such Dharma to others, I will make this clear for you, Śāriputra, with the following analogy.
6.26「而且，舍利弗，為了這些教導不淨法的比丘們的利益，他們需要知道當他們向他人教導這樣的法時會招致多少非德之根。為了讓這一點對你清楚明白，舍利弗，我將用以下的比喻來向你說明。」
6.27“Śāriputra, what do you think: are there many sentient beings in Jambudvīpa?”
6.27「舍利弗，你認為怎樣？閻浮提中有情眾生多不多？」
“Blessed One, there are many! Well-Gone One, there are many!”
「世尊，眾生甚多！善逝，眾生甚多！」
6.28The Blessed One then asked, “Śāriputra, if someone were to kill all the sentient beings of Jambudvīpa, how much nonvirtue would accumulate from that root cause?”
6.28世尊接著問舍利弗：「舍利弗，如果有人殺死閻浮提的所有眾生，那麼從這個非德的根源會累積多少非德呢？」
“A lot, Blessed One! A lot, Well-Gone One!” [F.45.a]
「很多，世尊！很多，善逝！」
6.29“Śāriputra,” the Blessed One continued, “someone who teaches an impure Dharma to others without understanding the awakening of the buddhas creates much greater roots of nonvirtue than that. Why is that? Because, Śāriputra, people who denigrate the awakening of the buddhas in that way disgrace the blessed buddhas of the past, present, and future. Why is that? Śāriputra, the Dharma taught by the thus-gone, worthy, perfect buddhas who appeared in the past is the fact that all phenomena are empty—they are devoid of a being, a life force, a soul, and a person. Śāriputra, the Dharma taught by the future thus-gone, worthy, perfect buddhas who will awaken to unsurpassed and perfect buddhahood is the fact that all phenomena are empty—they are devoid of a being, a life force, a soul, and a person. Śāriputra, right now, I and all thus-gone, worthy, perfect buddhas of the eastern, southern, western, northern, and ordinal directions equal to the number of grains of sand in the Ganges River exclusively teach the Dharma that the ultimate reality is emptiness, the absence of a self, the absence of a being, the absence of a life force, the absence of a soul, and the absence of a person.
6.29「舍利弗」世尊繼續說道：「有人向他人宣講不淨法，卻不了解佛菩提，因此造作了遠比那更多的非德根源。為什麼呢？舍利弗，因為那些貶低佛菩提的人，對過去、現在、未來的薄伽梵造成了污辱。為什麼呢？舍利弗，過去出現的如來、應供、正遍知佛陀所宣講的法，就是一切法都是空性的——沒有眾生、沒有命者、沒有靈魂、沒有人。舍利弗，未來覺悟無上圓滿佛果的如來、應供、正遍知佛陀所宣講的法，就是一切法都是空性的——沒有眾生、沒有命者、沒有靈魂、沒有人。舍利弗，直到現在，我和東、南、西、北、四維各方所有如來、應供、正遍知佛陀，其數量等同恆河沙粒，都唯獨宣講究竟諦就是空性、沒有自我、沒有眾生、沒有命者、沒有靈魂、沒有人的法。
6.30“Śāriputra, this excellent Dharma taught by the blessed buddhas is the ultimate reality, emptiness. All the qualities of the buddhas manifest naturally. They are insubstantial, without apprehending, empty as opposed to having an intrinsic nature, without cessation, without names or distinguishing marks, empty of inherent characteristics, and free of concepts. Śāriputra, the Thus-Gone One teaches the Dharma of awakening without concepts. Which concepts, Śāriputra? They are the views of a self, a being, a life force, and a person, [F.45.b] Śāriputra, all immature ordinary beings have these concepts, and anyone who lacks such concepts does not contemplate any phenomenon. [B5]
6.30「舍利弗，這殊勝的法乃是薄伽梵所說的究竟諦、空性。佛陀的一切功德自然顯現。它們無實質、無執著、相對於自性而言為空、無止滅、無名號和相、空於自相、遠離分別。舍利弗，如來所教導的覺悟之法是無分別的。舍利弗，那些是什麼分別呢？它們是對自我、眾生、命者和人的見解。舍利弗，一切凡夫都具有這些分別，而任何缺乏這些分別的人不會觀察任何法。」
6.31“Still, some beings will contemplate the fact that all phenomena are empty of inherent characteristics, and that they are devoid of a self, a being, a life force, a soul, and a person. When they contemplate in that way, they will experience great joy. They will not be afraid, scared, or terrified by the fact that the ultimate reality is emptiness. Knowing that the five aggregates are unborn and that the elements and the sense fields are unarisen, they will not entertain thoughts about nirvāṇa, and nirvāṇa will not lead them to entertain thoughts, because nirvāṇa lacks apprehending. They will not think about what brings about peace, what peace is, or where peace is, because there is no apprehending. Śāriputra, the ultimate reality, emptiness, is the acceptance that concords with the truth. Those who possess this acceptance that concords with the truth will not apprehend the ultimate reality as something that has an inherent characteristic. Śāriputra, what is the inherent characteristic related to that acceptance? It is the absence of characteristics.
6.31「舍利弗，有些眾生會思惟一切法都是空性的，沒有自我、眾生、命者和靈魂。當他們這樣思惟時，會體驗到極大的喜樂。他們不會因為究竟諦是空性就感到害怕、驚懼或恐怖。他們知道五蘊是不生的，界和處都是不起的，就不會對涅槃產生思想，涅槃也不會引發他們的思想，因為涅槃沒有執著。他們不會思考什麼帶來寂靜、寂靜是什麼，或寂靜在哪裡，因為沒有執著。舍利弗，究竟諦空性就是與諦相應的忍。擁有這種與諦相應的忍的人，不會執著究竟諦為具有自性的東西。舍利弗，與那種忍相關的自性是什麼？就是沒有相。」
6.32“Śāriputra, what do you think: is the defining characteristic of acceptance a self, a being, a life force, a soul, or a person?”
6.32「舍利弗，你認為如何？忍的特定相是自我、眾生、命者、靈魂或人嗎？」
“No, Blessed One, it is not.”
「不是，世尊。」
6.33“Śāriputra,” continued the Blessed One, “those who possess that understanding are worthy ones. They are the heirs of the Buddha. They are the practitioners of nonabiding concentration. Śāriputra, this teaching of the Buddha lacks concepts and conceptual thought, and it is thus the ultimate gateway to liberation. If a fool were to enter the retinue and teach a wrong view based on his own analysis, saying, ‘These are the words of the Buddha; this is the noble path,’ [F.46.a] they would denigrate the past, future, and present blessed buddhas. Such people are evil friends; they are unholy beings and are not virtuous friends. Why is that? Because, Śāriputra, when an opposing faction kills a member of our own order, it only affects a single lifetime, but foolish beings who teach an impure Dharma do great harm that will last for trillions of lifetimes. They are deluded about the awakening of the Buddha, they ignite latent types of clinging, and they cause people to engage in them. Those who have any clinging cannot put an end to their pride.
6.33「舍利弗，」世尊繼續說，「那些具足這種智慧的人是阿羅漢。他們是佛陀的繼承者。他們是修習無所得定的修行者。舍利弗，佛陀的這個教法沒有概念和分別思想，因此它是解脫的究竟之門。如果一個愚癡的人進入僧眾並根據自己的分析傳授邪見，說『這些是佛陀的言教，這是聖道』，他們就會詆毀過去、未來和現在的薄伽梵。這樣的人是惡友，他們是邪惡的人，不是善友。為什麼呢？舍利弗，當對立派系殺害我們自己的僧團成員時，它只影響單一的一生，但傳授不淨法的愚癡眾生造成的傷害非常巨大，將持續數兆個生世。他們對佛陀的覺悟感到迷惑，他們點燃潛在的執著，並使人們沉溺其中。那些有任何執著的人無法消除他們的慢。
6.34“Śāriputra, this is why monks who teach an impure Dharma generate so much demerit and are evil friends. They denigrate the awakening of the buddhas of the past, future, and present. Śāriputra, someone who teaches an impure Dharma to others creates much greater demerit than someone who kills all the beings in Jambudvīpa, as many beings as there are in a chiliocosm, and, Śāriputra, as many beings as there are in a great trichiliocosm. The same could be said about the sentient beings who belong to this four-continent world and this chiliocosm.
6.34舍利弗，比丘教導不淨法就是這樣產生極大的過失，成為惡友。他們詆毀過去、未來和現在諸佛的覺悟。舍利弗，有人教導不淨法給他人，所產生的過失遠遠大於殺害閻浮提的所有眾生、一個千世界中的所有眾生，舍利弗，以及大三千大千世界中的所有眾生。同樣的道理也適用於屬於這個四大州世界和千世界的有情眾生。
6.35“Śāriputra, leave aside all the sentient beings present in Jambudvīpa and all those who belong to this chiliocosm. Śāriputra, compared to someone who kills all beings in this great trichiliocosm, those who teach an impure Dharma to others create much greater demerit. Why is that? [F.46.b] Because, Śāriputra, they denigrate the awakening of the buddhas, they invigorate Māra’s armies, they cause great harm to sentient beings, and they perpetuate delusion for trillions of lifetimes. Since such foolish beings do not liberate others, those who proclaim falsehoods are evil friends of all sentient beings. When such unholy beings enter retinues, they denigrate the Buddha, and they are therefore referred to as great hell beings.
6.35「舍利弗，先別說閻浮提中的所有眾生，以及這個千世界中屬於此處的眾生。舍利弗，比起殺死這個大三千大千世界中所有眾生的人，那些教導眾生不淨法的人造就更大的過失。為什麼呢？舍利弗，因為他們貶低諸佛的覺悟，他們強化了魔的軍隊，他們對眾生造成巨大的傷害，他們使癡迷延續億萬劫。既然這樣的愚癡者不能解脫他人，那些宣揚虛假的人就是所有眾生的惡友。當這樣的邪惡的人進入僧團時，他們貶低佛陀，因此被稱為大地獄眾生。」
6.36“They cause many beings to adopt wrong views, and they will not enjoy the awakening of the Buddha for a hundred thousand lives. Śāriputra, most of those who hold the view of a person will fall into error. Most of those who hold the view of emptiness will quickly understand all phenomena. Why is that? Because they will quickly abandon those views. Śāriputra, it is better to have one’s tongue cut out with a sharp blade than to enter a retinue or go into the wilderness and teach an impure Dharma even once or twice. Śāriputra, those are the faults of monks who teach an impure Dharma. They will complete the conditions to be reborn in the lower realms.”
6.36「他們導致許多眾生採取邪見，這些眾生在十萬劫中將無法得到佛陀的覺悟。舍利弗，大多數執持人見的人會陷入錯誤。大多數執持空性見的人將很快理解所有的法。為什麼呢？因為他們將很快放棄那些見解。舍利弗，寧可用銳利的刀片割斷舌頭，也不要進入僧團或前往荒野而傳教不淨法，哪怕只是一次或兩次。舍利弗，這些就是傳教不淨法的比丘的過失。他們將完成投生到下界的條件。」
6.37This was chapter 6, “Teaching an Impure Dharma.”
6.37（結尾）