Chapter 10
第十章
10.1“Subhūti, you have asked, ‘How have bodhisattva great beings entered perfectly into the Great Vehicle?’ In this regard, Subhūti, bodhisattva great beings practice the six perfections and progress from level to level. Subhūti, if you ask how bodhisattva great beings practice the six perfections and progress from level to level, it is like this: no phenomenon changes place, so no phenomenon at all goes or comes, changes place, or draws near. However, while they do not give rise to conceits [F.196.b] or think about the level of any phenomena, it is not that they do not refine the levels, it is that they do not observe those levels.
10.1「須菩提，你已經提問『菩薩摩訶薩如何圓滿進入大乘？』關於這一點，須菩提，菩薩摩訶薩修習六波羅蜜多，從一地進到另一地。須菩提，如果你問菩薩摩訶薩如何修習六波羅蜜多並從一地進到另一地，情況是這樣的：沒有任何法會改變位置，所以沒有任何法會去來、改變位置或靠近。然而，當他們不生起慢心[F.196.b]，也不思考任何法的地位時，並不是說他們不淨化諸地，而是他們不執著於那些地。」
10.2“If you ask what the bodhisattva great beings’ refinement of a level is, Subhūti, bodhisattva great beings who dwell on the first level should make ten refinements to that level. If you ask what these ten are, they are the refinement of sincere resolve, and so on, without apprehending them; the refinement of beneficial states by not apprehending signs, and the refinement of the sameness of attitude to all beings by not apprehending beings; the refinement of giving things away by not apprehending a gift, a giver, or a recipient; the refinement of the service to spiritual mentors by the lack of conceit about it; the refinement of the search for the Dharma by not apprehending any Dharma; the refinement of going forth to homelessness again and again by not apprehending a home; the refinement of the wish for the body of a buddha by not apprehending the major and minor marks; the refinement of the exposition of the Dharma by not apprehending divisions of Dharma; the refinement of the elimination of pride and arrogance by not apprehending the true existence of phenomena; and the refinement of words of truth by not apprehending words. Subhūti, these are the ten refinements that should be made by bodhisattva great beings dwelling on the first level.
10.2「須菩提，如果問菩薩摩訶薩修習地的含義是什麼，須菩提，住在初地的菩薩摩訶薩應當對那個地進行十種修習。如果問這十種是什麼，它們是：修習真誠的誓願而不取著它；通過不取著相來修習有益的狀態，以及通過不取著眾生來修習對所有有情的平等態度；通過不取著禮物、施者或受者來修習佈施；通過沒有對此的慢心來修習對善知識的供養；通過不取著任何法來修習對法的尋求；通過不取著家來一次又一次地修習出家；通過不取著三十二相八十隨好來修習對佛身的願望；通過不取著法的分別來修習對法的開示；通過不取著現象的真實存在來修習消除驕傲和傲慢；以及通過不取著言語來修習真實的言語。須菩提，這就是住在初地的菩薩摩訶薩應當進行的十種修習。」
10.3“Moreover, Subhūti, bodhisattva great beings who dwell on the second level should pay repeated attention to eight attributes and apply themselves to them earnestly. If you ask what these eight are, they are purity of ethical discipline, [F.197.a] gratitude and thankfulness, being grounded in the power of tolerance, experiencing delight and joy, not forsaking any being, actualizing great compassion, serving spiritual teachers and venerating them with faith, and striving and seeking for the perfections. Subhūti, these are the eight attributes to which bodhisattva great beings dwelling on the second level should pay attention and earnestly apply themselves.
10.3「而且，須菩提，住第二地的菩薩摩訶薩應當反覆地注意八種特質，並認真地致力於它們。若你問這八種是什麼，它們是戒的清淨、感恩和知恩、建立在忍的力的基礎上、體驗喜悅和歡喜、不捨棄任何有情、實現大悲、供養善知識並以信心尊敬他們，以及為波羅蜜多而奮力追求。須菩提，這八種特質就是住第二地的菩薩摩訶薩應當注意並認真致力於的。」
10.4“Moreover, Subhūti, bodhisattva great beings who dwell on the third level should maintain five attributes. If you ask what these five are, they should maintain an insatiable thirst for erudition but without a fixation on letters; the elucidation of the gift of the Dharma without expectations, but without giving rise to conceit about it; the generation and dedication of the roots of virtue for the refinement of a buddhafield but without giving rise to conceit about it; indefatigability in the face of the immeasurable cycles of rebirth but without giving rise to conceit about it; and a sense of shame and conscience but without giving rise to conceit about them. Subhūti, these are the five attributes that bodhisattva great beings dwelling on the third level should maintain.
10.4「此外，須菩提，住在第三地的菩薩摩訶薩應當保持五種特質。如果你問這五種是什麼，它們是：對博學的渴望但不執著於文字；不期求回報地闡述法的布施，但不因此生慢；為淨佛土而生起並迴向善根，但不因此生慢；在無量的輪迴中不懈怠，但不因此生慢；以及具有羞恥心和良知，但不因此生慢。須菩提，這就是住在第三地的菩薩摩訶薩應當保持的五種特質。」
10.5“Moreover, Subhūti, bodhisattva great beings who dwell on the fourth level should adopt and maintain ten attributes, without forsaking them. If you ask what these ten are, they are dwelling in a forest, a paucity of desires, contentment, not forsaking the restrictions associated with asceticism, not forsaking the training, spurning the desirable attributes of the senses, developing a mindset [F.197.b] associated with nirvāṇa, forsaking all property, undauntedness, and disregard for all entities. Subhūti, these are the ten attributes that bodhisattva great beings dwelling on the fourth level should not forsake, but that they should adopt and maintain.
10.5「另外，須菩提，住在第四地的菩薩摩訶薩應當採納並修持十種特質，不可放棄。如果你問這十種是什麼，它們是住在森林中、少欲、知足、不放棄與苦行相關的限制、不放棄修習、厭棄感官的可欲特質、發展與涅槃相關的心態、放棄一切財產、無畏以及對一切事物的輕視。須菩提，這十種特質是住在第四地的菩薩摩訶薩不應放棄，而應當採納並修持的。」
10.6“Moreover, Subhūti, bodhisattva great beings dwelling on the fifth level should avoid six things. If you ask what these six are, they should avoid intimacy with householders, intimacy with nuns, being envious of families , places of social intercourse, bearing malice, self-praise, and disparagement of others. These are the six things that should be avoided. There are eighteen further things they should avoid. They should avoid the paths of the ten nonvirtuous actions, pride in being superior, haughtiness, distorted views, doubt, and not rejecting patience for desire, hatred, and delusion. These are the eighteen further things that bodhisattva great beings dwelling on the fifth level should avoid.
10.6「而且，須菩提，住在第五地的菩薩摩訶薩應當遠離六件事。如果你問這六件是什麼，他們應當遠離與優婆塞的親密關係、與比丘尼的親密關係、嫉妒各個家族、社交往來之處、瞋恚、自讚和貶低他人。這就是應當遠離的六件事。還有十八件進一步應當遠離的事。他們應當遠離十不善業的道、優越感、傲慢、顛倒見、疑惑，以及不為了對治貪、瞋、癡而修習忍辱。這就是住在第五地的菩薩摩訶薩應當遠離的十八件進一步的事。」
10.7“Moreover, Subhūti, bodhisattva great beings dwelling on the sixth level should perfect six things, namely, the six perfections. They should, moreover, avoid six things. If you ask what these six are, they should avoid the mindset of the śrāvakas; they should avoid the mindset of the pratyekabuddhas; they should avoid a mind that has craving; they should not feel discouraged when they see beggars—that is to say, they should avoid a mind that is discouraged; they should avoid feeling unhappy on account of having renounced all material things—that is to say, [F.198.a] they should avoid unhappiness; and they should not feel disturbed when they see beggars—that is to say, they should avoid a mind that is disturbed. Subhūti, these are the six things that bodhisattva great beings dwelling on the sixth level should avoid.
10.7「而且，須菩提，住第六地的菩薩摩訶薩應當圓滿六件事，即六波羅蜜多。他們而且應當避免六件事。如果你問這六件是什麼，他們應當避免聲聞的心態；他們應當避免獨覺佛的心態；他們應當避免有貪欲的心；他們看到乞丐時不應當感到灰心——也就是說，他們應當避免灰心的心；他們由於放棄了一切物質財物而不應當感到憂愁——也就是說，他們應當避免憂愁；他們看到乞丐時不應當感到擾亂——也就是說，他們應當避免擾亂的心。須菩提，這六件就是住第六地的菩薩摩訶薩應當避免的事。」
10.8“Moreover, Subhūti, bodhisattva great beings dwelling on the seventh level should not do twenty things. If you ask what these twenty are, they should not grasp at a self, should not grasp at a being, should not grasp at an individual , and should not grasp at a person , they should not grasp at nihilism, and should not grasp at eternalism; they should not perceive signs, hold views about causes, be attached to name and form, be attached to the aggregates, be attached to the sensory elements, be attached to the sense fields, be attached to the three realms, be fixated on the three realms, rely on the three realms, or have the three realms as a foundation; and they should not be attached to the view of relying on the Buddha, be attached to the view of relying on the Dharma, be attached to the view of relying on the Saṅgha, be attached to the view of relying on ethical discipline, be discouraged by the fact that all phenomena are empty, or contradict emptiness. Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should not do.
10.8「而且，須菩提，住於第七地的菩薩摩訶薩不應做二十件事。若你問這二十件是什麼，他們不應執著於我，不應執著於有情，不應執著於數取趣，不應執著於人，不應執著於斷見，不應執著於常見；不應執著相，不應執著因果見，不應執著名色，不應執著五蘊，不應執著十八界，不應執著十二處，不應執著三界，不應執著三界，不應依靠三界，不應以三界為基礎；不應執著依靠佛的見解，不應執著依靠法的見解，不應執著依靠僧伽的見解，不應執著依靠戒的見解，不應為一切法皆空的事實而氣餒，也不應違背空性。須菩提，這些就是住於第七地的菩薩摩訶薩不應做的二十件事。」
10.9“Therefore, there are also twenty things that they should perfect. If you ask what these twenty are, they are the completion of emptiness; the actualizing of signlessness; the understanding of wishlessness; the purity of the three spheres; compassion and pity for all beings; not feeling contempt [F.198.b] for those beings; the view of the sameness of all phenomena; the penetrating understanding of the principle of reality without giving rise to conceit because of that; tolerance for nonarising; knowledge of nonarising; the teaching about the single principle of all phenomena; the perfect elimination of ideation; the reversal of views; the reversal of afflictive mental states; the level of stilling and higher insight; a disciplined mind; a peaceful mind; unimpeded transcendental knowledge; understanding of the appropriate circumstances for loving kindness; going to any buddhafield at will; and the displaying of their identities to all. Subhūti, these are the twenty things that bodhisattva great beings dwelling on the seventh level should perfect.
10.9「因此，他們還應當圓滿二十樣事物。如果你問這二十樣是什麼，它們是：空性的圓滿、無相的現證、無願的證悟、三輪體空的清淨、對一切有情的悲心與憐憫、不輕視那些有情、諸法平等性的見解、對真如的透徹理解而不因此產生傲慢、無生忍、無生的知識、一切法單一原則的教導、分別的完全消除、見解的轉變、煩惱的轉變、止觀的地位、具有紀律的心、寂靜的心、無礙的般若、對慈悲適當環境的理解、隨願前往任何佛土、以及向一切眾生示現其身份。須菩提，這些是住於第七地的菩薩摩訶薩應當圓滿的二十樣事物。」
10.10“Moreover, Subhūti, bodhisattva great beings who dwell on the eighth level should perfect four attributes. If you ask what these four are, they are comprehending the minds of all beings, playing with the extrasensory powers, seeing buddhafields and actualizing these buddhafields just as they have seen them, and venerating the buddhas along with definitive contemplation of the buddha bodies as they really are. Subhūti, these are the four attributes that bodhisattva great beings dwelling on the eighth level should perfect.
10.10「此外，須菩提，住在第八地的菩薩摩訶薩應當圓滿四種特性。如果你問這四種是什麼，它們是：理解一切有情的心念、運用神通、見到佛土並按照所見的樣子實現這些佛土，以及虔敬地供養諸佛，同時對佛身的真實本性進行決定性的觀察。須菩提，這就是住在第八地的菩薩摩訶薩應當圓滿的四種特性。」
10.11“Moreover, Subhūti, bodhisattva great beings dwelling on the eighth level should perfect four other attributes. If you ask what these four are, they are the knowledge of those of higher and lower acumen, refinement of a buddhafield, continuous absorption in illusion-like meditative stability, and intentionally taking rebirth in order to assume a body commensurate with the roots of virtue of beings. Subhūti, [F.199.a] these are the four other attributes that bodhisattva great beings dwelling on the eighth level should perfect.
10.11「此外，須菩提，住於第八地的菩薩摩訶薩應當圓滿另外四種功德。如果你問這四種是什麼，它們就是：了知根機高下不同的眾生、淨佛土、不間斷地安住於幻如三昧、以及為了讓眾生獲得與其善根相應的身體而故意轉生。須菩提，這就是住於第八地的菩薩摩訶薩應當圓滿的另外四種功德。」
10.12“Moreover, Subhūti, bodhisattva great beings dwelling on the ninth level should perfect twelve attributes. If you ask what these twelve are, they are the acquisition of infinite aspirations and excellently accomplishing whatever aspirations they have; knowledge of the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas; knowledge of expositions based on perfect inspired eloquence; excellence of the entry into the mother’s womb; excellence of family; excellence of class; excellence of clan; excellence of entourage; excellence of life; excellence of departure from home; excellence of the ornaments of the tree of enlightenment; and excellence of the completion of all good qualities. Subhūti, these are the twelve attributes that bodhisattva great beings dwelling on the ninth level should perfect.
10.12「此外，須菩提，住於第九地的菩薩摩訶薩應當圓滿十二種屬性。若問這十二種是什麼，它們是：獲得無邊的願望並優異地成就他們所有的願望；知曉天神、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅和摩睺羅伽的語言；知曉基於圓滿辯才的論述；入於母胎的優異；家族的優異；階級的優異；氏族的優異；眷屬的優異；壽命的優異；出家的優異；菩提樹莊嚴的優異；以及一切善根圓滿的優異。須菩提，這些就是住於第九地的菩薩摩訶薩應當圓滿的十二種屬性。」
10.13“Moreover, Subhūti, bodhisattva great beings who dwell on the tenth level are said to be just tathāgatas.”
10.13「而且，須菩提，住於第十地的菩薩摩訶薩被稱為就是如來。」
10.14The Blessed One having said this, the venerable Subhūti then asked him, “Blessed Lord, for bodhisattva great beings who dwell on the first level, what is the refinement of sincere resolve and so on?”
10.14世尊如是說已，尊者須菩提即問言：「世尊，菩薩摩訶薩住於初地者，淨願心等云何？」
10.15“Subhūti,” replied the Blessed One, “bodhisattva great beings correctly gather many roots of virtue [F.199.b] by developing the intention connected with all-aspect omniscience. This is the refinement of the sincere resolve of bodhisattva great beings.
10.15「須菩提，」世尊回答道，「菩薩摩訶薩通過培養與一切相智相應的意樂，正確地積聚眾多的善根。這就是菩薩摩訶薩的誠心誓願的修習。」
10.16“If, among them, you ask what, for bodhisattva great beings, is the refinement of beneficial states, it is the bodhisattva great beings’ search for, and achievement of, the knowledge of the Great Vehicle for the sake of all beings. For bodhisattva great beings, this is the refinement of beneficial states.
10.16「在這些當中，如果你問菩薩摩訶薩的有益狀態的圓滿是什麼，那就是菩薩摩訶薩為了一切眾生的利益而尋求和成就大乘知識。對於菩薩摩訶薩來說，這就是有益狀態的圓滿。」
10.17“If, among them, you ask what, for bodhisattva great beings, is the refinement of the sameness of attitude with regard to all beings, it is the actualization of the four immeasurable attitudes—loving kindness, compassion, empathetic joy, and equanimity— by developing the intention connected with all-aspect omniscience. For bodhisattva great beings, this is the refinement of the sameness of attitude with regard to all beings.
10.17「若其中問菩薩摩訶薩對一切有情平等性態度的淨化是什麼，那就是菩薩摩訶薩藉由培養與一切相智相應的意樂，來現證四無量心──慈悲、悲心、喜和捨。對菩薩摩訶薩而言，這就是對一切有情平等性態度的淨化。」
10.18“If, among them, you ask what, for bodhisattva great beings, is the refinement of giving things away, it is the undertaking of acts of generosity for all beings without discrimination. For bodhisattva great beings, this is the refinement of giving things away.
10.18「如果在其中，你問菩薩摩訶薩的捨棄物資的圓滿修習是什麼，就是為了一切眾生毫無分別地進行布施的行為。這就是菩薩摩訶薩捨棄物資的圓滿修習。」
10.19“If, among them, you ask what, for bodhisattva great beings, is the refinement of the service to spiritual mentors, it is serving, respecting, honoring, and worshiping those spiritual mentors of bodhisattva great beings who encourage, establish, and secure them in all-aspect omniscience. For bodhisattva great beings, this is the refinement of the service to spiritual mentors.
10.19「若於其中問：菩薩摩訶薩對於善知識之淨修為何？即是侍奉、尊重、恭敬及禮拜那些鼓勵、安立並令菩薩摩訶薩確立在一切相智中的善知識。對於菩薩摩訶薩，這就是對於善知識之淨修。」
10.20“If, among them, you ask what, for bodhisattva great beings, is the refinement of the search for the Dharma, it is that by developing the intention connected with all-aspect omniscience, they search for the Dharma and do not fall to the level of the śrāvakas or the level of the pratyekabuddhas. For bodhisattva great beings, this is the refinement of the search for [F.200.a] the Dharma.
10.20「如果在其中你問，對菩薩摩訶薩來說，什麼是求法的修習，那就是通過培養與一切相智相應的意樂，他們求法而不墮入聲聞地或獨覺地。對菩薩摩訶薩來說，這就是求法的修習。」
10.21“If, among them, you ask what, for bodhisattva great beings, is the refinement of going forth to homelessness again and again, it is that throughout all their lives they avoid social intercourse, go forth to homelessness in the teaching of the tathāgatas, and indeed there is nothing at all that impedes them. For bodhisattva great beings, this is the refinement of going forth to homelessness again and again.
10.21「若問彼中菩薩摩訶薩何者為再三出家之圓滿，即是於其一切生中遠離世間雜務，於如來教法中出家，而毫無任何障礙。菩薩摩訶薩此為出家之圓滿。」
10.22“If, among them, you ask what, for bodhisattva great beings, is the refinement of the wish for the body of a buddha, it is that, having seen the body of a buddha, they will never be separated from attentiveness to the buddhas until they attain all-aspect omniscience. For bodhisattva great beings, this is the refinement of the wish for the body of a buddha.
10.22「若其中問，菩薩摩訶薩欲得佛身之精修為何？即彼菩薩摩訶薩見到佛身後，乃至未得一切相智，永不遠離對諸佛之憶念。菩薩摩訶薩之欲得佛身精修，即此是也。」
10.23“If, among them, you ask what, for bodhisattva great beings, is the refinement of the exposition of the Dharma, it is that whether the tathāgatas are present or when they have passed into nirvāṇa, bodhisattva great beings teach beings the Dharma that is virtuous in the beginning, virtuous in the middle, and virtuous at the end, excellent in wording and excellent in meaning, distinct, complete, pure, refined, and about a holy life. That is to say, they correctly teach the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the statements made for a purpose, the introductions, the accounts, the tales of past lives, the most extensive teachings, the marvelous events, the narratives, and the established instructions. For bodhisattva great beings, this is the refinement of the exposition of the Dharma.
10.23「若於其中問：菩薩摩訶薩說法的精妙之處是什麼？即是無論如來現在或已入涅槃，菩薩摩訶薩都為眾生宣說初善、中間善、最後善的法，言辭優美、義理深妙、清晰明確、圓滿完整、純淨精妙，關於聖潔的生活。也就是說，他們正確地宣說長行、應頌、記別、偈頌、因緣、本事、本生、譬喻、廣演、未曾有、方廣、論議等法門。這是菩薩摩訶薩說法的精妙之處。」
10.24“If, among them, you ask what, for bodhisattva great beings, is the refinement of the elimination of pride [F.200.b] and arrogance, it is that, on account of their elimination of pride and arrogance, they are never born in a lower-status family. For bodhisattva great beings, this is the refinement of the elimination of pride and arrogance.
10.24「如果在他們當中，你問菩薩摩訶薩什麼是消除我慢和自大的淨化，那就是由於他們消除了我慢和自大，他們永遠不會生在低下的家族中。對於菩薩摩訶薩來說，這就是消除我慢和自大的淨化。」
10.25“If, among them, you ask what, for bodhisattva great beings, is the refinement of words of truth, it is that they do as they say. For bodhisattva great beings, this is the refinement of words of truth.
10.25「其中，若問菩薩摩訶薩真實語的淨化是什麼，那就是他們言行一致。這是菩薩摩訶薩真實語的淨化。」
10.26“Subhūti, these are the ten refinements of bodhisattva great beings who dwell on the first level.
10.26「須菩提，這就是住在第一地的菩薩摩訶薩的十種完美修養。」
10.27“If, among them, you ask what, for bodhisattva great beings, is the purity of ethical discipline, it is not paying attention to the mindsets of the śrāvakas or pratyekabuddhas, and, besides that, not paying attention to disciplines that would lead to immorality and impede the way to enlightenment. For bodhisattva great beings, this is the purity of ethical discipline.
10.27「如果你們當中有人問，菩薩摩訶薩的戒清淨是什麼，那就是不執著聲聞和獨覺佛的心念，以及不執著會導致不道德並妨礙菩提之道的戒律。這就是菩薩摩訶薩的戒清淨。」
10.28“If, among them, you ask what, for bodhisattva great beings, is gratitude and thankfulness, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, until saṃsāra has come to an end, they never squander any benefit done for them, however small, let alone a major one. For bodhisattva great beings, this is gratitude and thankfulness.
10.28「其中，若問菩薩摩訶薩的感恩和感謝是什麼，就是菩薩摩訶薩在修習菩薩行的時候，直到輪迴終結，對於他人所做的任何利益，即使再微小，都不會棄置不顧，更何況是重大的利益。對於菩薩摩訶薩而言，這就是感恩和感謝。」
10.29“If, among them, you ask what, for bodhisattva great beings, is being grounded in the power of tolerance, it is the absence of malice and inimical thoughts directed toward any being. For bodhisattva great beings, this is being grounded in the power of tolerance.
10.29「在這些當中，如果你問菩薩摩訶薩的忍力是什麼，就是對任何眾生都沒有惡意和敵對的念頭。對於菩薩摩訶薩來說，這就是忍力。」
10.30“If, among them, you ask what, for bodhisattva great beings, is the experience of delight and joy, it is that they bring all beings [F.201.a] to maturation in the three vehicles. For bodhisattva great beings, this is the experience of delight and joy.
10.30「其中，若問菩薩摩訶薩何謂喜樂之體驗，即是令一切眾生在三乘中成熟。這對菩薩摩訶薩而言，就是喜樂之體驗。」
10.31“If, among them, you ask what, for bodhisattva great beings, is not forsaking any being, it is providing sanctuary to all beings. For bodhisattva great beings, this is not forsaking any being.
10.31「若於此中，汝問菩薩摩訶薩何為不捨任何有情，即是為所有眾生提供庇護。對菩薩摩訶薩而言，這就是不捨任何有情。
10.32“If, among them, you ask what, for bodhisattva great beings, is the actualizing of great compassion, it is that, when bodhisattva great beings practice the conduct of a bodhisattva, they think, ‘For the sake of each being I will remain among the denizens of the hells for eons numbering as many as the grains of sand of the river Gaṅgā, and until all beings are established in the transcendental knowledge of the buddhas, I will experience in these domains being cut, pierced, beaten, roasted, burned, and so on,’ all the while with delight and indefatigability for the sake of all beings. For bodhisattva great beings, this is the actualizing of great compassion.
10.32「如果在其中提問，菩薩摩訶薩什麼是圓滿大悲，那就是當菩薩摩訶薩修習菩薩行時，他們心想：『為了每一個眾生，我將在地獄眾生中停留，其時劫數如同恆河沙粒一樣無數，直到所有眾生都被安立在諸佛的般若之中，我將在這些境域中體驗被切割、刺穿、毆打、烤烙、燒灼等等』，但始終以喜樂和不懈怠的心為了所有眾生而這樣做。對菩薩摩訶薩來說，這就是圓滿大悲。」
10.33“If, among them, you ask what, for bodhisattva great beings, is serving spiritual teachers and venerating them with faith, it is perceiving their spiritual teachers as buddhas. For bodhisattva great beings, this is serving spiritual teachers and venerating them with faith.
10.33「在這些當中，如果有人問菩薩摩訶薩侍奉精神導師和以信心尊敬他們是什麼意思，那就是把他們的精神導師視為佛。對於菩薩摩訶薩來說，這就是侍奉精神導師和以信心尊敬他們。」
10.34“If, among them, you ask what, for bodhisattva great beings, is striving and seeking for the perfections, it is that, in order to bring all beings to maturation, without doing anything else they search for the perfections, with no other activity. For bodhisattva great beings, this is striving and seeking for the perfections.
10.34「如果在這些當中，你問菩薩摩訶薩什麼是精進求取波羅蜜多，那就是為了使所有眾生成熟，除此以外不做任何其他事情而求取波羅蜜多，沒有其他的活動。對菩薩摩訶薩來說，這就是精進求取波羅蜜多。」
10.35“If, among them, [F.201.b] you ask what, for bodhisattva great beings, is the insatiable thirst for erudition, it is the insatiability of thinking, ‘I will retain in mind all that the blessed lord buddhas have taught in this world system and in the world systems of all the ten directions.’ For bodhisattva great beings, this is the insatiable thirst for erudition.
10.35「其中，若有人問菩薩摩訶薩什麼是對學問永不滿足的渴求，那就是不滿足於這樣的念頭：『我將銘記世尊佛在此世界以及十方所有世界中所教導的一切法。』菩薩摩訶薩對學問永不滿足的渴求就是這樣。」
10.36“If, among them, you ask what, for bodhisattva great beings, is the elucidation of the gift of the Dharma without expectations, it is that when bodhisattva great beings teach the Dharma, they do not hope even in the slightest for enlightenment through that gift of the Dharma. For bodhisattva great beings, this is the elucidation of the gift of the Dharma without expectations.
10.36「如果在這些當中，你問菩薩摩訶薩讚揚無所求的法施是什麼，那就是當菩薩摩訶薩宣說法時，他們對於那個法施的菩提，即使在最微小的程度上也不會生起希望。對於菩薩摩訶薩來說，這就是讚揚無所求的法施。」
10.37“If, among them, you ask what, for bodhisattva great beings, is the generation and dedication of the roots of virtue for the refinement of a buddhafield, it is the dedication, when purifying the roots of virtue for a buddhafield, of those roots of virtue with which they purify the fields of their own and others’ minds. For bodhisattva great beings, this is the generation and dedication of the roots of virtue for the refinement of a buddhafield.
10.37「如果在這些當中，你問菩薩摩訶薩的善根生成與迴向淨佛土是什麼，那就是在淨化佛土善根時，用那些淨化自己和他人心田的善根來迴向。這就是菩薩摩訶薩的善根生成與迴向淨佛土。」
10.38“If, among them, you ask what, for bodhisattva great beings, is indefatigability in the face of the immeasurable cycles of rebirth, it is that they never tire until they perfect all-aspect omniscience with the support of those roots of virtue that are the roots of virtue that, when they are relied on, bring beings to maturation and refine a buddhafield. For bodhisattva great beings, this is indefatigability in the face of the immeasurable cycles of rebirth.
10.38"如果在其中你問什麼是菩薩摩訶薩在無量輪迴中的不懈怠，那就是他們不厭倦，直到依靠那些善根來完滿一切相智，而那些善根是當被依靠時能將眾生引向成熟並淨佛土的善根。對於菩薩摩訶薩，這就是在無量輪迴中的不懈怠。
10.39“If, among them, you ask what, [F.202.a] for bodhisattva great beings, is a sense of conscience and shame, it is spurning the mindsets of the śrāvakas and pratyekabuddhas. For bodhisattva great beings, this is a sense of conscience and shame.
10.39「假如你在其中詢問，菩薩摩訶薩的慚愧心是什麼，那就是捨棄聲聞和獨覺佛的心態。這對菩薩摩訶薩來說，就是慚愧心。
10.40“If, among them, you ask what, for bodhisattva great beings, is the refusal to give up dwelling in a forest, it is going beyond the levels of the śrāvakas and the pratyekabuddhas. For bodhisattva great beings, this is the refusal to give up dwelling in a forest.
10.40「如果在這些當中，你問菩薩摩訶薩什麼是不捨離住林，那就是超越聲聞和獨覺佛的地。對菩薩摩訶薩來說，這就是不捨離住林。」
10.41“If, among them, you ask what, for bodhisattva great beings, is the paucity of desires, it is that bodhisattva great beings do not have the desire even for enlightenment. For bodhisattva great beings, this is the paucity of desires.
10.41「若於其中問：菩薩摩訶薩少欲者是何？即菩薩摩訶薩乃至於菩提亦無所欲。菩薩摩訶薩如是少欲。」
10.42“If, among them, you ask what, for bodhisattva great beings, is contentment, it is attaining all-aspect omniscience but without giving rise to conceit about it. For bodhisattva great beings, this is contentment.
10.42「若其中問，菩薩摩訶薩知足是什麼？就是獲得一切相智，卻不因此生起慢心。對於菩薩摩訶薩而言，這就是知足。
10.43“If, among them, you ask what, for bodhisattva great beings, is not forsaking the restrictions associated with asceticism, it is tolerance for establishing realization with respect to the profound phenomena. For bodhisattva great beings, this is not forsaking the restrictions associated with asceticism.
10.43「在這些當中，如果你問菩薩摩訶薩不捨棄苦行的禁戒是什麼，那就是對深妙的法忍耐以建立對其的證悟。對菩薩摩訶薩來說，這就是不捨棄苦行的禁戒。」
10.44“If, among them, you ask what, for bodhisattva great beings, is not forsaking the training, it is being unwavering in the training. For bodhisattva great beings, this is not forsaking the training.
10.44「如果在這些當中，你問菩薩摩訶薩不捨棄訓練是什麼，就是在訓練中堅定不移。對於菩薩摩訶薩來說，這就是不捨棄訓練。」
10.45“If, among them, you ask what, for bodhisattva great beings, is spurning the desirable attributes of the senses, it is not setting their minds on the objects of the senses. For bodhisattva great beings, this is spurning the desirable attributes of the senses.
10.45「其中，若問菩薩摩訶薩捨離感官可意之相是什麼，就是不將心念執著於感官的對象。對菩薩摩訶薩而言，這就是捨離感官可意之相。」
10.46“If, among them, [F.202.b] you ask what, for bodhisattva great beings, is developing a mindset associated with nirvāṇa, it is not engaging in the conditioning of any phenomena. For bodhisattva great beings, this is developing a mindset associated with nirvāṇa.
10.46「如果在他們之中，你問菩薩摩訶薩的發起與涅槃相關聯的心態是什麼，那就是不從事任何法的緣起。對於菩薩摩訶薩而言，這就是發起與涅槃相關聯的心態。
10.47“If, among them, you ask what, for bodhisattva great beings, is the forsaking of all property, it is not grasping any external or internal phenomena. For bodhisattva great beings, this is the forsaking of all property.
10.47"如果在這些事項中，你問菩薩摩訶薩什麼是捨棄一切財產，那就是不執著任何外在或內法。對於菩薩摩訶薩來說，這就是捨棄一切財產。
10.48“If, among them, you ask what, for bodhisattva great beings, is undauntedness, it is that their minds do not dwell on states of consciousness. For bodhisattva great beings, this is undauntedness.
10.48「如果你們在其中問，對於菩薩摩訶薩而言，什麼是無所畏懼，那就是他們的心不住於識的狀態。對於菩薩摩訶薩而言，這就是無所畏懼。」
10.49“If, among them, you ask what, for bodhisattva great beings, is disregard for all entities, it is that they do not pay attention to any entities. For bodhisattva great beings, this is disregard for all entities.
10.49「如果在這些當中，你們問菩薩摩訶薩的不執著一切有情是什麼，就是他們對任何有情都不起意念。對於菩薩摩訶薩來說，這就是不執著一切有情。」
10.50“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with householders, it is that they proceed from buddhafield to buddhafield, take birth miraculously, have shaved heads, and wear saffron robes. For bodhisattva great beings, this is the avoidance of intimacy with householders.
10.50「若於其中，問菩薩摩訶薩何為遠離優婆塞親近？謂彼菩薩摩訶薩從佛土往至佛土，化生而出，剃除鬚髮，著染色衣服。菩薩摩訶薩，如是為遠離優婆塞親近。」
10.51“If, among them, you ask what, for bodhisattva great beings, is the avoidance of intimacy with nuns, it is that they do not stay with a nun, even for the duration of a finger snap, and they do not have thoughts that thirst for them on that account. For bodhisattva great beings, this is the avoidance of intimacy with nuns.
10.51「如果在其中，你們詢問菩薩摩訶薩應當遠離與比丘尼的親密往來是什麼，那就是他們即使在一彈指的時間裡也不與比丘尼停留在一起，並且因此不對她們產生貪戀的念頭。對於菩薩摩訶薩來說，這就是遠離與比丘尼的親密往來。」
10.52“If, among them, [F.203.a] you ask what, for bodhisattva great beings, is the avoidance of being envious of families , in this regard, Subhūti, it is that bodhisattva great beings should think, ‘I should work for the happiness of all beings, and, given that these beings are happy on account of their own merits, I should not have thoughts of envy toward them.’ For bodhisattva great beings, this is the avoidance of being envious of families .
10.52「如果在這其中，須菩提，你問菩薩摩訶薩應當如何避免嫉妒眾生的家族。在這方面，菩薩摩訶薩應當這樣思考：『我應當為了所有眾生的快樂而努力，既然這些眾生因為他們自己的福德而獲得快樂，我就不應當對他們生起嫉妒的想法。』對於菩薩摩訶薩來說，這就是避免嫉妒眾生的家族。」
10.53“If, among them, you ask how bodhisattva great beings should avoid places of social intercourse, bodhisattva great beings should not frequent any places of social intercourse where śrāvakas or pratyekabuddhas are present, or where discussions might take place connected with them, or where their associated mindsets might arise. For bodhisattva great beings, this is the avoidance of places of social intercourse.
10.53「若其中有人問，菩薩摩訶薩應當如何遠離社交場合，菩薩摩訶薩不應該經常出入任何有聲聞或獨覺佛在場的社交場合，或者可能發生與他們相關的討論的地方，或者可能產生與他們相應的心態的地方。對於菩薩摩訶薩來說，這就是遠離社交場合。」
10.54“If, among them, you ask how bodhisattva great beings should avoid malice, they provide no opportunity for thoughts of malice or harm, and no occasion for thinking about fighting or strife. For bodhisattva great beings, this is the avoidance of malice.
10.54「在這些當中，如果你問菩薩摩訶薩應當如何遠離惡意，他們不給惡意或傷害的思想提供機會，也不給思考鬥爭或紛爭的念頭提供機會。對於菩薩摩訶薩來說，這就是遠離惡意。
10.55“If, among them, you ask what, for bodhisattva great beings, is the avoidance of self-praise, it is not observing internal or external phenomena. For bodhisattva great beings, this is the avoidance of self-praise.
10.55「若其中問：菩薩摩訶薩如何避免自讚，則是不執著內法和外法。菩薩摩訶薩以此為避免自讚。」
10.56“If, among them, you ask what, for bodhisattva great beings, [F.203.b] is the avoidance of disparaging others, it is not observing external phenomena. For bodhisattva great beings, this is the avoidance of disparaging others.
10.56「在這些當中，如果你問菩薩摩訶薩應當如何避免毀謗他人，就是不執著外法。對於菩薩摩訶薩來說，這就是避免毀謗他人。」
10.57“If, among them, you ask how bodhisattva great beings should avoid the paths of the ten nonvirtuous actions, they avoid them since they should be avoided because they obstruct progress to the higher realms, not to mention to the path of the noble ones, and not to mention to unsurpassed, perfect, complete enlightenment. For bodhisattva great beings, this is the avoidance of the paths of the ten nonvirtuous actions.
10.57「如果在其中有人問菩薩摩訶薩應當如何遠離十不善業之道，他們之所以遠離這些道，是因為這些道應當被遠離，因為它們阻礙了上界的進步，更不用說阻礙了聖者之道，更不用說阻礙了無上正等正覺。對菩薩摩訶薩而言，這就是遠離十不善業之道。」
10.58“If, among them, you ask how bodhisattva great beings should avoid pride in being superior, they do not feel pride because they do not observe anything at all, let alone a superiority on account of which they would feel pride. For bodhisattva great beings, this is the avoidance of pride in being superior.
10.58「如果在這些當中，你問菩薩摩訶薩應當如何避免優越感的自豪，他們之所以不會感到自豪，是因為他們根本不執著任何事物，更不用說執著使他們會因而感到自豪的優越性。菩薩摩訶薩，這就是避免優越感自豪的方式。」
10.59“If, among them, you ask how bodhisattva great beings should avoid haughtiness, they do not observe any entity with respect to which haughtiness might arise. For bodhisattva great beings, this is the avoidance of haughtiness.
10.59「若其中有問菩薩摩訶薩如何應避免傲慢，彼等不觀察任何有，由此傲慢得以生起。菩薩摩訶薩如是避免傲慢。」
10.60“If, among them, you ask how bodhisattva great beings should avoid distorted views, they do not apprehend entities. For bodhisattva great beings, this is the avoidance of distorted views.
10.60「其中，若問菩薩摩訶薩應如何遠離邪見，他們不得任何有。菩薩摩訶薩的這是遠離邪見。」
10.61“If, among them, you ask how bodhisattva great beings should avoid being of two minds, it is because they see all phenomena free from doubts. For bodhisattva great beings, [F.204.a] this is the avoidance of being of two minds.
10.61「在他們中，如果你問菩薩摩訶薩應當如何避免二心，那是因為他們見到一切法遠離疑惑。對於菩薩摩訶薩，這就是避免二心。
10.62“If, among them, you ask how bodhisattva great beings do not reject patience for desire, hatred, and delusion, it is because they do not observe desire, hatred, or delusion. For bodhisattva great beings, this is not rejecting patience for desire, hatred, and delusion.
10.62「如果你們在其中問菩薩摩訶薩如何不因貪、瞋、癡而捨棄忍辱，那是因為他們不觀察貪、瞋、癡。對於菩薩摩訶薩來說，這就是不因貪、瞋、癡而捨棄忍辱。」
10.63“If, among them, you ask what are the six attributes that should be perfected on the sixth level, they are the six perfections—that is to say, the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom should be perfected. If you ask why, it is because, while abiding in these six perfections, the blessed lord buddhas, the śrāvakas, and the pratyekabuddhas have gone, are going, and will go to the other shore of the five oceans of objects of knowledge.
10.63「如果在其中，你問第六地應當圓滿的六種特質是什麼，那就是六波羅蜜多——也就是說，應當圓滿布施波羅蜜多、持戒波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、禪定波羅蜜多和般若波羅蜜多。如果你問為什麼，那是因為世尊佛、聲聞和獨覺佛在安住於這六波羅蜜多的時候，已經、正在和將要渡過知識對象這五大洋到達彼岸。
10.64“If you ask what are these five, they are the past, the future, the present, the inexpressible, and the unconditioned. So it is that bodhisattva great beings should perfect the six perfections.
10.64「如果你問這五者是什麼，它們是過去、未來、現在、不可說和無為。如此，菩薩摩訶薩應該圓滿六波羅蜜多。
10.65“If, among them, you ask how bodhisattva great beings should avoid the six attributes, it is that they should avoid the mindset of the śrāvakas because it is not the path to enlightenment; they should avoid the mindset of the pratyekabuddhas because it is not the path to enlightenment; they should avoid a mind that has craving because it is not the path to enlightenment; they should not feel discouraged when they see beggars because it is not the path to enlightenment; they should not be unhappy on account of having renounced all material things because it is not the path to enlightenment; and that [F.204.b] from generating the first mind set on enlightenment they should undertake acts of generosity but should not be in a greedy state of mind because it is not the path to enlightenment. So it is that bodhisattva great beings should avoid these six attributes.
10.65「若有人問，菩薩摩訶薩應如何遠離六種特性？即應遠離聲聞的心態，因為它不是菩提之道；應遠離獨覺佛的心態，因為它不是菩提之道；應遠離具有貪愛的心，因為它不是菩提之道；看到乞丐時不應感到沮喪，因為這不是菩提之道；因為捨棄了一切物質財富而不應感到不快樂，因為這不是菩提之道；從初次發起菩提心開始，應該從事布施的行為，但不應處於貪心的狀態，因為這不是菩提之道。所以菩薩摩訶薩應當遠離這六種特性。」
10.66“If, among them, you ask how bodhisattva great beings should not grasp at a self, it is because the self is absolutely nonexistent. If you ask how they should not grasp at a being, it is because a being is absolutely nonexistent. If you ask how they should not grasp at an individual , it is because an individual is absolutely nonexistent. If you ask how they should not grasp at a person , it is because a person is absolutely nonexistent.
10.66「如果在這些當中，你問菩薩摩訶薩應該如何不執著於我，那是因為我畢竟不有。如果你問他們應該如何不執著於有情，那是因為有情畢竟不有。如果你問他們應該如何不執著於數取趣，那是因為數取趣畢竟不有。如果你問他們應該如何不執著於人，那是因為人畢竟不有。」
10.67“If, among them, you ask how bodhisattva great beings should not grasp at nihilism, it is because no phenomenon at all is annihilated since all phenomena have absolutely not arisen.
10.67"如果在這其中，你問菩薩摩訶薩應如何不執著於斷見，那是因為沒有任何法被消滅，因為一切法畢竟不生。
10.68“If, among them, you ask how bodhisattva great beings should not grasp at eternalism, it is because any phenomenon that has not arisen is not eternal, nor is it annihilated.
10.68「其中若有人問菩薩摩訶薩應當如何不執著常見，其答案是：任何未曾生起的法，既不是恆常，也不是斷滅。」
10.69“If, among them, you ask how bodhisattva great beings should not perceive signs, it is because defilement is absolutely nonexistent.
10.69「如是中，若問菩薩摩訶薩云何不想相，以染污畢竟不有故。」
10.70“If, among them, you ask how bodhisattva great beings should not hold views about causes, it is because they do not observe those views.
10.70「若其中問菩薩摩訶薩云何不執著因見，由彼不觀察彼見故。」
10.71“If, among them, you ask how bodhisattva great beings should not be attached to name and form, it is because they do not observe that entity.
10.71「若其中問菩薩摩訶薩云何不著名色，以彼不觀彼有故。」
10.72“If, among them, you ask how bodhisattva great beings should not be attached to the aggregates, it is because the aggregates are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the aggregates. [F.205.a]
10.72「如其中，汝若問菩薩摩訶薩云何不著五蘊，由五蘊畢竟不有故。如是菩薩摩訶薩不著五蘊。」
10.73“If, among them, you ask how bodhisattva great beings should not be attached to the sensory elements, it is because the sensory elements are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sensory elements.
10.73「如是之中，若問菩薩摩訶薩云何不應執著十八界，以十八界畢竟不有，是故菩薩摩訶薩不應執著十八界。」
10.74“If, among them, you ask how bodhisattva great beings should not be attached to the sense fields, it is because the sense fields are absolutely nonexistent. So it is that bodhisattva great beings should not be attached to the sense fields.
10.74「如其中問菩薩摩訶薩云何不著十二處？以十二處畢竟不有故，是故菩薩摩訶薩不應著於十二處。」
10.75“If, among them, you ask how bodhisattva great beings should not be attached to the three realms, it is because their essential nature is nonexistent. So it is that bodhisattva great beings should not be attached to the three realms.
10.75「若其中問：菩薩摩訶薩云何不執著三界？以其三界體性非有故。菩薩摩訶薩如是不執著三界。」
10.76“If, among them, you ask how bodhisattva great beings should not be fixated on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not be fixated on the three realms.
10.76「如果在其中，你們問菩薩摩訶薩應當如何不執著於三界，那是因為三界的體性不存在且無法得到。因此菩薩摩訶薩應當不執著於三界。」
10.77“If, among them, you ask how bodhisattva great beings should not rely on the three realms, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not rely on the three realms.
10.77「若有所問：菩薩摩訶薩云何不依三界，以其有不可得故，是故菩薩摩訶薩不依三界。」
10.78“If, among them, you ask how bodhisattva great beings should not have the three realms as a foundation, it is because their entity does not exist and cannot be apprehended. So it is that bodhisattva great beings should not have the three realms as a foundation.
10.78「若於其中，問菩薩摩訶薩云何不以三界為基礎，以其有不可得故。是故菩薩摩訶薩不以三界為基礎。」
10.79“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Buddha, it is because, by resorting to a view of the Buddha [F.205.b] they will not see the Buddha. So it is that bodhisattva great beings should not be attached to the view of relying on the Buddha.
10.79「若於中問：菩薩摩訶薩云何不著依佛見？由依佛見故，不見佛。是故菩薩摩訶薩不著依佛見。」
10.80“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Dharma, it is because, by resorting to a view of the Dharma they will not see the Dharma. So it is that bodhisattva great beings should not be attached to the view of relying on the Dharma.
10.80「若於其中，汝問菩薩摩訶薩云何不應執著依靠法之見，由於起於法之見，彼不見法。如是菩薩摩訶薩不應執著依靠法之見。」
10.81“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on the Saṅgha, it is because, by resorting to a view of the Saṅgha they will not see the Saṅgha. So it is that bodhisattva great beings should not be attached to the view of relying on the Saṅgha.
10.81「若於其中，汝問菩薩摩訶薩云何不應執著依止僧伽之見，以由執著僧伽之見，彼不能見僧伽，是故菩薩摩訶薩不應執著依止僧伽之見。」
10.82“If, among them, you ask how bodhisattva great beings should not be attached to the view of relying on ethical discipline, it is because, by resorting to a view of ethical discipline, ethical discipline will not be purified. So it is that bodhisattva great beings should not be attached to the view of relying on ethical discipline.
10.82「若其中問菩薩摩訶薩云何不應執著依止戒的見解，是因為由於執持戒的見解，戒將不能得到清淨。是故菩薩摩訶薩不應執著依止戒的見解。」
10.83“If, among them, you ask how bodhisattva great beings should not be discouraged by the fact that all phenomena are empty, it is because all phenomena are not empty of emptiness but empty of their own defining characteristics. So it is that bodhisattva great beings should not be discouraged by emptiness.
10.83「若於其中，汝問菩薩摩訶薩云何不應為一切法空性而沮喪，乃至一切法不空空性，但空自相。是故菩薩摩訶薩不應為空性而沮喪。」
10.84“If, among them, you ask how bodhisattva great beings should not contradict emptiness, it is because all phenomena are empty and therefore emptiness does not contradict emptiness. [F.206.a] So it is that bodhisattva great beings should not contradict emptiness.
10.84「如果在這裡面，你問菩薩摩訶薩應該如何不違背空性，那是因為一切法都是空的，所以空性不會與空性相違背。[F.206.a] 因此，菩薩摩訶薩應該不違背空性。」
10.85“If, among them, you ask how bodhisattva great beings should perfect emptiness, the perfection of the emptiness of its own defining characteristics is, for bodhisattva great beings, the perfection of emptiness.
10.85「如果在其中你們問菩薩摩訶薩應當如何圓滿空性，菩薩摩訶薩對於自相之空性的圓滿，就是菩薩摩訶薩的空性圓滿。
10.86“If, among them, you ask how bodhisattva great beings should actualize signlessness, it is because they do not pay attention to any signs.
10.86「在這些問題中，如果你問菩薩摩訶薩應該如何實現無相，那是因為他們不去注意任何相。」
10.87“If, among them, you ask how bodhisattva great beings understand wishlessness, it is that they do not engage the mind in any of the three realms.
10.87「若於其中，問菩薩摩訶薩如何通達無願，謂彼不執著意念於三界中任何事物。」
10.88“If, among them, you ask how bodhisattva great beings purify the three spheres, it is that they perfect the path of the ten virtuous actions.
10.88「在這些當中，如果你問菩薩摩訶薩如何淨化三輪體空，那就是他們圓滿十善業道。」
10.89“If, among them, you ask how bodhisattva great beings perfect compassion and pity for all beings, it is that they acquire great compassion.
10.89「如其中問菩薩摩訶薩如何對一切眾生圓滿悲心憐憫，即是獲得大悲。」
10.90“If, among them, you ask how bodhisattva great beings do not feel contempt for all beings, it is that they perfect loving kindness.
10.90"如果你問菩薩摩訶薩如何對所有眾生不生輕蔑，那就是他們圓滿慈悲。
10.91“If, among them, you ask what, for bodhisattva great beings, is the view of the sameness of all phenomena, it is that phenomena neither increase nor decrease.
10.91「若其中問菩薩摩訶薩諸法平等性之見云何者，謂法既無增長亦無退失。」
10.92“If, among them, you ask what, for bodhisattva great beings, is the penetrating understanding of the principle of reality, it is that even though they understand all phenomena in a single principle, there is no understanding.
10.92「若於其中問菩薩摩訶薩云何通達真如，即彼菩薩摩訶薩，雖於一真如中，通達一切法，而無有通達。」
10.93“If, among them, you ask what, for bodhisattva great beings, is tolerance for nonarising, it is tolerance for all phenomena that are nonarising, not ceasing, [F.206.b] and not conditioned.
10.93「如果在他們當中有人問，菩薩摩訶薩的無生忍是什麼，那就是對一切無生、不滅、非有為的法的忍。
10.94“If, among them, you ask what, for bodhisattva great beings, is knowledge of nonarising, it is the knowledge that name and form do not arise. For bodhisattva great beings, this is knowledge of nonarising.
10.94「如果在其中你問菩薩摩訶薩對於無生的認知是什麼，就是名色不生的認知。對於菩薩摩訶薩來說，這就是無生的認知。」
10.95“If, among them, you ask what, for bodhisattva great beings, is the teaching about the single principle of all phenomena, it is the absence of habitual ideas about duality. For bodhisattva great beings, this is the teaching about the single principle of all phenomena.
10.95「在其中，若問菩薩摩訶薩什麼是一切法單一真如的教導，那就是沒有關於二性的習慣性觀念。對於菩薩摩訶薩來說，這就是一切法單一真如的教導。」
10.96“If, among them, you ask what, for bodhisattva great beings, is the perfect elimination of ideation, it is the absence of conceptual thought with respect to all phenomena.
10.96「其中，如果你問菩薩摩訶薩的完全消除分別是什麼，就是對一切法沒有分別。」
10.97“If, among them, you ask what, for bodhisattva great beings, is the reversal of views, it is that they have abandoned the level of the śrāvakas and the level of the pratyekabuddhas.
10.97「如果在其中，你們問菩薩摩訶薩的見解轉變是什麼，那就是他們已經捨棄了聲聞地和獨覺地。」
10.98“If, among them, you ask what, for bodhisattva great beings, is the reversal of afflictive mental states, it is that they have put an end to all the propensities for afflicted mental states that cause linking up.
10.98「若於其中問菩薩摩訶薩煩惱的逆轉是什麼，即是他們已終止了導致繫縛的一切煩惱習氣。」
10.99“If, among them, you ask what, for bodhisattva great beings, is the level of stilling and higher insight, it is the transcendental knowledge of one with all-aspect omniscience.
10.99"如果在其中你問什麼是菩薩摩訶薩的止觀地，那就是具有一切相智的超越性智慧。
10.100“If, among them, you ask what, for bodhisattva great beings, is a disciplined mind, it is feeling no delight for the three realms.
10.100「在這些當中，如果你們問菩薩摩訶薩的調伏心是什麼，那就是對三界不生歡喜。」
10.101“If, among them, you ask what, for bodhisattva great beings, is a peaceful mind, it is when the six sense faculties are gathered in together.
10.101「如果在其中有人問，對於菩薩摩訶薩來說，什麼是寂靜心，那就是當六根聚集在一起的時候。」
10.102“If, among them, you ask what, for bodhisattva great beings, is unimpeded transcendental knowledge, it is that they acquire the eye of the buddhas.
10.102"如果在其中詢問，對於菩薩摩訶薩來說，無礙的般若是什麼，就是他們獲得佛眼。
10.103“If, among them, you ask what, for bodhisattva great beings, is understanding the appropriate circumstances for loving kindness, it is an equanimity with regard to the six sense fields.
10.103「如果在其中，你問菩薩摩訶薩什麼是理解慈悲的恰當境況，那就是對六塵的捨。」
10.104“If, among them, you ask what, for bodhisattva great beings, is going to any buddhafield [F.207.a] at will, it is, without moving from any one buddhafield, being seen in all buddhafields.
10.104「若其中有人問：菩薩摩訶薩隨意趣往佛剎，是什麼呢？就是不離開任何一個佛剎，卻被看見遍現於一切佛剎。
10.105“If, among them, you ask what, for bodhisattva great beings, is the displaying of their identities to all, it is that they display to their respective entourages what they delight in––this or that identity as whatever is delightful.
10.105「若其中問菩薩摩訶薩為諸有情顯現自身者，謂彼為各自眷屬顯現彼等所歡喜之身相，如是或彼身相，隨其所樂而顯現。」
10.106“If, among them, you ask what, for bodhisattva great beings, is the comprehension of the minds of all beings, it is that with a single mind they cognize the minds and mental factors of all beings.
10.106"如果在其中你問菩薩摩訶薩的一切眾生心的理解是什麼，那就是用一個心同時認識一切眾生的心和心所。"
10.107“If, among them, you ask what, for bodhisattva great beings, is playing with the extrasensory powers, it is playing with their extrasensory powers and moving from buddhafield to buddhafield in order to behold the buddhas, but not having any notion of a buddha.
10.107「在這些當中，如果你問什麼是菩薩摩訶薩遊戲神通，那就是他們遊戲自己的神通，從一個佛土移動到另一個佛土，為了見到諸佛，但是對佛沒有任何概念。」
10.108“If, among them, you ask what, for bodhisattva great beings, is seeing buddhafields, it is that they may be present in one buddhafield and see inestimable buddhafields, but they do not have any notion of a buddhafield.
10.108「在這些當中，如果你問菩薩摩訶薩見佛剎是什麼，那就是他們可能現在於一個佛剎，卻能見到無量的佛剎，但他們對佛剎沒有任何概念。」
10.109“If, among them, you ask what, for bodhisattva great beings, is the actualization of the buddhafields just as they have seen them, it is that they dwell on the level of a wheel-turning emperor, or a ruler of a great billionfold world system, but they renounce the great billionfold world system and give rise to no conceit about it.
10.109「若其中問：菩薩摩訶薩成就佛剎如所見者，是什麼？即彼住轉輪聖王地，或大千世界主地，然而棄捨大千世界，於中不生起慢。」
10.110“If, among them, you ask what, for bodhisattva great beings, is the veneration of the buddhas, it is that they venerate the Dharma in order to benefit all beings.
10.110「如果在這些事項中，你問菩薩摩訶薩對諸佛的供養是什麼，那就是他們為了利益一切眾生而供養法。」
10.111“If, among them, you ask what, for bodhisattva great beings, is the definitive contemplation of the buddha bodies as they really are, it is the definitive contemplation of the Dharma body as it really is.
10.111「如其中，汝若問菩薩摩訶薩究竟思惟諸佛身如實者是什麼，即是究竟思惟法身如實者。」
10.112“If, among them, you ask what, for bodhisattva great beings, is the knowledge of those with higher and lower acumen, it is maintaining the ten powers and knowing the perfection of the acumen of all beings. [F.207.b]
10.112「若其中有人問菩薩摩訶薩對於根器高下者的認知是什麼，就是保持十力，並知曉一切眾生智慧的圓滿。」
10.113“If, among them, you ask what, for bodhisattva great beings, is the refinement of a buddhafield, it is the refinement of the minds of all beings by way of not apprehending anything.
10.113「若於其中問菩薩摩訶薩淨佛土者，以無取著而淨化一切眾生的心意，這就是淨佛土。」
10.114“If, among them, you ask what, for bodhisattva great beings, is illusion-like meditative stability, it is that meditative stability by maintaining which bodhisattva great beings perform all the activities but without their minds engaging with any phenomenon.
10.114「如果在這些當中，你問菩薩摩訶薩的幻化般的三昧是什麼，那就是菩薩摩訶薩透過維持這個三昧而執行一切活動，但他們的心不執著任何法的三昧。」
10.115“If, among them, you ask what, for bodhisattva great beings, is continuous meditative absorption, it is the meditative stability that has arisen from the maturation of bodhisattva great beings.
10.115"如果在其中詢問，對於菩薩摩訶薩而言，什麼是相續禪定，那就是從菩薩摩訶薩的有情成熟中生起的三昧。
10.116“If, among them, you ask what, for bodhisattva great beings, is assuming a body commensurate with the roots of virtue that beings establish, it is bodhisattva great beings intentionally assuming a body commensurate with the maturation of beings.
10.116"如果在這些當中，你問什麼是菩薩摩訶薩為眾生建立善根相應的身，那就是菩薩摩訶薩為了眾生成熟而有意識地現身與眾生的成熟相應。
10.117“If, among them, you ask what, for bodhisattva great beings, is intentionally taking rebirth, it is in order to bring beings to maturation.
10.117「若於其中，問菩薩摩訶薩故意受生是什麼，是為了使眾生成熟。」
10.118“If, among them, you ask how it is that whatever aspirations bodhisattva great beings have, they excellently accomplish them, here, because bodhisattva great beings have perfected the six perfections there is an excellent accomplishment of whatever aspirations they have.
10.118「如果你們在其中詢問菩薩摩訶薩的種種願望是如何圓滿成就的，那是因為菩薩摩訶薩已經圓滿六波羅蜜多，所以他們的種種願望都能得到圓滿成就。
10.119“If, among them, you ask how bodhisattva great beings comprehend the languages of the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas that are to be known, it is that they comprehend them by means of the exact knowledge of lexical [F.208.a] explanations.
10.119「若其中有人問：菩薩摩訶薩如何了解天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽的語言而應當了知，菩薩摩訶薩是以詞義無礙解而了解它們。」
10.120“If, among them, you ask how it is that bodhisattva great beings understand the expositions based on perfect inspired eloquence that are to be known, they comprehend them with their exact knowledge of inspired eloquence.
10.120「若其中有人問，菩薩摩訶薩如何理解應知的基於圓滿辯才的教說，他們以辯無礙解來證知這些教說。」
10.121“If, among them, you ask what, for bodhisattva great beings, is the excellence of the entry into the mother’s womb, here, it is that bodhisattva great beings are born miraculously in all their lives. For bodhisattva great beings, this is the excellence of the entry into the mother’s womb.
10.121「在這些中，如果有人問菩薩摩訶薩進入母胎的殊勝是什麼，那麼，菩薩摩訶薩在他們的所有生命中都是化生的。對於菩薩摩訶薩來說，這就是進入母胎的殊勝。」
10.122“If, among them, you ask what, for bodhisattva great beings, is the excellence of family , it is that bodhisattva great beings are born into great families . For bodhisattva great beings, this is the excellence of family .
10.122「若其中有人問：菩薩摩訶薩的家族殊勝是什麼？菩薩摩訶薩生於大家族中，這就是菩薩摩訶薩的家族殊勝。」
10.123“If, among them, you ask what, for bodhisattva great beings, is the excellence of class, it is that bodhisattva great beings are born in a great and lofty royal family or in a great and lofty priestly family. For bodhisattva great beings, this is the excellence of class.
10.123「若其中有人問：對於菩薩摩訶薩而言，什麼是階級的殊勝性？那麼，菩薩摩訶薩生於偉大而高貴的剎帝利族或偉大而高貴的婆羅門族。對於菩薩摩訶薩而言，這就是階級的殊勝性。
10.124“If, among them, you ask what, for bodhisattva great beings, is the excellence of clan, it is that bodhisattva great beings are born into the families in which bodhisattva great beings of the past have appeared. For bodhisattva great beings, this is the excellence of clan.
10.124「如果在這些之中，你問菩薩摩訶薩的氏族殊勝是什麼，那就是菩薩摩訶薩出生在過去菩薩摩訶薩出現過的家族裡。對於菩薩摩訶薩來說，這就是氏族的殊勝。」
10.125“If, among them, you ask what, for bodhisattva great beings, is the excellence of entourage, it is that bodhisattva great beings have established beings in enlightenment and have just an entourage of bodhisattvas. For bodhisattva great beings, this is [F.208.b] the excellence of entourage.
10.125「如果在其中，你問菩薩摩訶薩的眷屬殊勝是什麼，那就是菩薩摩訶薩已經使眾生證得菩提，而且他們的眷屬完全是菩薩。對於菩薩摩訶薩來說，這就是眷屬的殊勝。」
10.126“If, among them, you ask what, for bodhisattva great beings, is the excellence of life, it is that immediately after their birth, bodhisattva great beings fill the world systems with their effulgence, causing them to shake in six ways. For bodhisattva great beings, this is the excellence of life.
10.126「如果你們詢問菩薩摩訶薩的生命之殊勝，那就是菩薩摩訶薩一出生，就以自己的光輝充滿世界，使它們以六種方式震動。這對菩薩摩訶薩來說，就是生命之殊勝。」
10.127“If, among them, you ask what, for bodhisattva great beings, is the excellence of departure from home, it is that bodhisattva great beings leave home along with many one hundred thousand hundred million billion beings in order to become those who have gone forth to homelessness, and that those beings also become assured in the three vehicles. For bodhisattva great beings, this is the excellence of departure from home.
10.127「若其中有人問：菩薩摩訶薩的出家殊勝是什麼？菩薩摩訶薩出家時，與無數百千百萬億眾生一起離家，成為出家者，那些眾生也都在三乘中得到了確定不移的信心。這對菩薩摩訶薩而言，就是出家的殊勝。」
10.128“If, among them, you ask what, for bodhisattva great beings, is the excellence of the ornaments of the tree of enlightenment, it is that the roots of the tree of enlightenment of bodhisattva great beings are made of gold, the trunk is made of beryl, the branches are made of the seven precious things, and the leaves are made of everything precious, while the fragrance of that tree and its exquisite radiance extensively permeate infinite world systems. For bodhisattva great beings, this is the excellence of the ornaments of the tree of enlightenment.
10.128「如果在其中你們詢問什麼是菩薩摩訶薩的菩提樹莊嚴的殊勝，那就是菩薩摩訶薩的菩提樹根由黃金所成，樹幹由琉璃所成，樹枝由七寶所成，樹葉由一切珍寶所成，而那棵樹的芬芳和其精妙的光輝廣泛地遍滿無限的世界。對於菩薩摩訶薩來說，這就是菩提樹莊嚴的殊勝。」
10.129“If, among them, you ask what, for bodhisattva great beings, is the perfect excellence of the completion of all good qualities, it is that the buddhafields of bodhisattva great beings are pure and the beings they are to bring to maturation are pure. For bodhisattva great beings, this is the perfect excellence of the completion of all good qualities. [F.209.a]
10.129「如果在這些之中，你詢問菩薩摩訶薩的一切善法圓滿成就的完美殊勝是什麼，那就是菩薩摩訶薩的佛土是淨的，他們所要使成熟的眾生也是淨的。對於菩薩摩訶薩來說，這就是一切善法圓滿成就的完美殊勝。
10.130“If, among them, you ask how it is that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas, it is on account of all the perfections that bodhisattva great beings have perfected, and the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, the eighteen distinct qualities of the buddhas, the transcendental knowledge of an all-aspect omniscient one, the elimination of all the propensities for afflicted mental states that cause linking up, great compassion, and all the attributes of the buddhas that they have perfected. So it is, Subhūti, that bodhisattva great beings abiding on the tenth level are said to be just tathāgatas.
10.130「須菩提，如果其中有人問，為什麼說住在第十地的菩薩摩訶薩就是如來呢？那是因為菩薩摩訶薩已經圓滿成就了所有的波羅蜜多，以及如來十力、四無所畏、四一切種智、佛十八不共法、一切相智者的般若、消除所有導致繫縛的煩惱習氣、大悲，以及所有他們已經圓滿成就的佛功德。須菩提，正是因為這些原因，住在第十地的菩薩摩訶薩才被稱為就是如來。」
10.131“Subhūti, if, among them, you ask what the ten levels of bodhisattva great beings are, Subhūti, here, when bodhisattva great beings who are expert in skillful means practice the perfection of generosity, practice the perfection of ethical discipline, practice the perfection of tolerance, practice the perfection of perseverance, practice the perfection of meditative concentration, and practice the perfection of wisdom; practice the emptiness of internal phenomena, practice the emptiness of external phenomena, practice the emptiness of external and internal phenomena, practice the emptiness of emptiness, practice the emptiness of great extent, practice the emptiness of ultimate reality, practice the emptiness of conditioned phenomena, practice the emptiness of unconditioned phenomena, practice the emptiness of the unlimited, practice the emptiness of that which has neither beginning nor end, practice the emptiness of nonexclusion, practice the emptiness of inherent [F.209.b] nature, practice the emptiness of all phenomena, practice the emptiness of intrinsic defining characteristics, practice the emptiness of that which cannot be apprehended, practice the emptiness of nonentities, practice the emptiness of essential nature, and practice the emptiness of an essential nature of nonentities; practice the applications of mindfulness, practice the correct exertions, practice the supports for miraculous ability, practice the faculties , practice the powers, practice the branches of enlightenment, and practice the noble eightfold path; practice the truths of the noble ones, practice the meditative concentrations, practice the immeasurable attitudes, practice the formless absorptions, practice the eight liberations, practice the nine serial steps of meditative absorption, practice the emptiness, signlessness, and wishlessness gateways to liberation, practice the extrasensory powers, practice the meditative stabilities, practice the dhāraṇī gateways, practice the ten powers of the tathāgatas, practice the four fearlessnesses, practice the four kinds of exact knowledge, practice great compassion, and practice the eighteen distinct qualities of the buddhas, they transcend the level of bright insight, transcend the level of the spiritual family, transcend the eighth level, transcend the level of insight, transcend the level of attenuated refinement, transcend the level of no attachment, transcend the level of the realization of achievement, transcend the level of the śrāvakas, [F.210.a] transcend the level of the pratyekabuddhas, and transcend the level of the bodhisattvas. Subhūti, bodhisattva great beings, having thus transcended those nine levels, stand on the level of a buddha. Subhūti, these are the ten levels of bodhisattva great beings. You should know it is in this way, Subhūti, that bodhisattva great beings enter perfectly into the Great Vehicle. [B15]
10.131「須菩提，若其中汝問菩薩摩訶薩的十地是什麼，須菩提，這裡當菩薩摩訶薩善於運用方便修習布施波羅蜜、修習持戒波羅蜜、修習忍辱波羅蜜、修習精進波羅蜜、修習禪定波羅蜜、修習般若波羅蜜；修習內空、修習外空、修習內外空、修習空空、修習大空、修習勝義空、修習有為空、修習無為空、修習無邊空、修習無始無終空、修習無遮空、修習本質空、修習一切法空、修習自相空、修習無取空、修習非有空、修習本性空、修習無性無性空；修習念處、修習正勤、修習神足、修習根、修習力、修習覺支、修習八正道；修習四聖諦、修習禪定、修習四無量心、修習無色定、修習八解脫、修習九次第定、修習空無相無願解脫門、修習神通、修習三摩地、修習陀羅尼門、修習如來十力、修習四無所畏、修習四無礙解、修習大悲、修習十八不共法，他們超越明地、超越種姓地、超越第八地、超越見地、超越薄地、超越離欲地、超越已辦地、超越聲聞地、超越獨覺地、超越菩薩地。須菩提，菩薩摩訶薩如是超越那九地之後，安住於佛地。須菩提，這就是菩薩摩訶薩的十地。須菩提，你應該知道，菩薩摩訶薩就是以這種方式圓滿進入大乘的。」
10.132“Subhūti, in regard to what you have asked—‘From where does this Great Vehicle go forth?’—by way of not apprehending anything it will attain emancipation from the three realms and rest in all-aspect omniscience. If you ask why, Subhūti, it is because both that which is the Great Vehicle and that which is all-aspect omniscience are neither conjoined nor disjoined, do not have a form, cannot be pointed out, and are not impeded. That is to say, they thus have the single intrinsic defining characteristic of having no intrinsic defining characteristic.
10.132"須菩提，關於你所問的——'大乘從何處出現？'——通過不執著任何事物，它將獲得從三界的解脫，並安住於一切相智。如果你問為什麼，須菩提，那是因為大乘和一切相智兩者既不相連也不相離，沒有色相，無法指出，並且不受阻礙。也就是說，它們具有一個唯一的自相，即沒有自相。"
10.133“If you ask why, Subhūti, it is because phenomena that have no intrinsic defining characteristics do not attain emancipation, will not attain emancipation, and have not attained emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the real nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the very limit of reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.210.b] the realm of the inconceivable to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of space to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of the exhaustion of desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of renunciation to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of freedom from desire to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the realm of cessation to attain emancipation.
10.133「須菩提，這是為什麼呢？因為無自相的現象不能獲得解脫，也不會獲得解脫，也還未曾獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要法界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要真如獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要實際邊際獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要不可思議界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要虛空界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要無慾界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要舍離界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要離慾界獲得解脫。須菩提，那些想要無自相的現象獲得解脫的人，其實就是想要滅界獲得解脫。」
10.134“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of physical forms to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of perceptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of formative predispositions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of consciousness to attain emancipation.
10.134「須菩提，那些想要無自性現象獲得解脫的人，就是想要色空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要受空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要想空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要行空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要識空獲得解脫。
10.135“If you ask why, Subhūti, it is because the emptiness of physical forms does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of perceptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness [F.211.a] of formative predispositions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.135「須菩提，為什麼呢？因為色空不能獲得三界的解脫，也不能安住於一切相智。受空不能獲得三界的解脫，也不能安住於一切相智。想空不能獲得三界的解脫，也不能安住於一切相智。行空不能獲得三界的解脫，也不能安住於一切相智。識空不能獲得三界的解脫，也不能安住於一切相智。」
10.136“If you ask why, it is because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.
10.136「你問為什麼，那是因為色空於色，受空於受，想空於想，行空於行，識空於識。
10.137“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the eyes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the ears to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the nose to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the tongue to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the body to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the mental faculty to attain emancipation.
10.137「須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望眼空而獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望耳空而獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望鼻空而獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望舌空而獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望身空而獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，實際上就是希望意空而獲得解脫。
10.138“If you ask why, Subhūti, it is because the emptiness of the eyes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the ears does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the nose does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the tongue does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.211.b] The emptiness of the body does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of the mental faculty does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.138「須菩提，如果你問為什麼，那是因為眼空不能獲得從三界中的解脫，也不能安住於一切相智。耳空不能獲得從三界中的解脫，也不能安住於一切相智。鼻空不能獲得從三界中的解脫，也不能安住於一切相智。舌空不能獲得從三界中的解脫，也不能安住於一切相智。身空不能獲得從三界中的解脫，也不能安住於一切相智。意空不能獲得從三界中的解脫，也不能安住於一切相智。
10.139“If you ask why, it is because the eyes are empty of the eyes, because the ears are empty of the ears, because the nose is empty of the nose, because the tongue is empty of the tongue, because the body is empty of the body, and because the mental faculty is empty of the mental faculty.
10.139"為什麼呢？因為眼根空於眼根，因為耳根空於耳根，因為鼻根空於鼻根，因為舌根空於舌根，因為身根空於身根，因為意根空於意根。
10.140“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sights to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of sounds to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of odors to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tastes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tangibles to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental phenomena to attain emancipation.
10.140「須菩提，那些想要無自性現象獲得解脫的人，就是想要色境空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要聲空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要香空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要味空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要觸空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要法空獲得解脫。」
10.141“If you ask why, Subhūti, it is because the emptiness of sights does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of sounds does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of odors does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tastes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tangibles [F.212.a] does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.141「須菩提，如果你問為什麼，那是因為色境空並未證得從三界的解脫，也並未安住於一切相智。聲空並未證得從三界的解脫，也並未安住於一切相智。香空並未證得從三界的解脫，也並未安住於一切相智。味空並未證得從三界的解脫，也並未安住於一切相智。觸空並未證得從三界的解脫，也並未安住於一切相智。法空也並未證得從三界的解脫，也並未安住於一切相智。」
10.142“If you ask why, it is because sights are empty of sights, because sounds are empty of sounds, because odors are empty of odors, because tastes are empty of tastes, because tangibles are empty of tangibles, and because mental phenomena are empty of mental phenomena.
10.142「為什麼呢？因為色境自身是空的，因為聲音自身是空的，因為香氣自身是空的，因為味道自身是空的，因為觸覺對象自身是空的，因為法自身是空的。」
10.143“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visual consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of auditory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of olfactory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of gustatory consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of tactile consciousness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mental consciousness to attain emancipation.
10.143「須菩提，那些想要無自性現象獲得解脫的人，其實就是想要眼識空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，其實就是想要耳識空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，其實就是想要鼻識空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，其實就是想要舌識空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，其實就是想要身識空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，其實就是想要意識空獲得解脫。」
10.144“If you ask why, Subhūti, it is because the emptiness of visual consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of auditory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of olfactory consciousness does not attain emancipation from the three realms and does not rest [F.212.b] in all-aspect omniscience. The emptiness of gustatory consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of tactile consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mental consciousness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.144「須菩提，如果你問為什麼，那是因為眼識的空性不能獲得三界的解脫，也不能安住於一切相智。耳識的空性不能獲得三界的解脫，也不能安住於一切相智。鼻識的空性不能獲得三界的解脫，也不能安住於一切相智。舌識的空性不能獲得三界的解脫，也不能安住於一切相智。身識的空性不能獲得三界的解脫，也不能安住於一切相智。意識的空性不能獲得三界的解脫，也不能安住於一切相智。」
10.145“If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, because auditory consciousness is empty of auditory consciousness, because olfactory consciousness is empty of olfactory consciousness, because gustatory consciousness is empty of gustatory consciousness, because tactile consciousness is empty of tactile consciousness, and because mental consciousness is empty of mental consciousness.
10.145「須菩提，若問其故，眼識空於眼識，耳識空於耳識，鼻識空於鼻識，舌識空於舌識，身識空於身識，意識空於意識。」
10.146“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of mentally compounded sensory contact to attain emancipation.
10.146須菩提，那些希望無自性現象獲得解脫的人，就是希望眼觸所生的空性獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望耳觸所生的空性獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望鼻觸所生的空性獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望舌觸所生的空性獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望身觸所生的空性獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望意觸所生的空性獲得解脫。
10.147“If you ask [F.213.a] why, Subhūti, it is because the emptiness of visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.147「須菩提，如果你問為什麼，那是因為眼觸所生的空性不能證得從三界的解脫，也不能安住於一切相智。耳觸所生的空性不能證得從三界的解脫，也不能安住於一切相智。鼻觸所生的空性不能證得從三界的解脫，也不能安住於一切相智。舌觸所生的空性不能證得從三界的解脫，也不能安住於一切相智。身觸所生的空性不能證得從三界的解脫，也不能安住於一切相智。意觸所生的空性也不能證得從三界的解脫，也不能安住於一切相智。
10.148“If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, because aurally compounded sensory contact is empty of aurally compounded sensory contact, because nasally compounded sensory contact is empty of nasally compounded sensory contact, because lingually compounded sensory contact is empty of lingually compounded sensory contact, because corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and because mentally compounded sensory contact is empty of mentally compounded sensory contact.
10.148「須菩提，若問其故，眼觸空於眼觸，耳觸空於耳觸，鼻觸空於鼻觸，舌觸空於舌觸，身觸空於身觸，意觸空於意觸。」
10.149“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by visually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by aurally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply [F.213.b] want the emptiness of feelings conditioned by nasally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by lingually compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by corporeally compounded sensory contact to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of feelings conditioned by mentally compounded sensory contact to attain emancipation.
10.149須菩提，那些想要無自性現象獲得解脫的人，就是想要眼觸所生受的空性獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要耳觸所生受的空性獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要鼻觸所生受的空性獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要舌觸所生受的空性獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要身觸所生受的空性獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，就是想要意觸所生受的空性獲得解脫。
10.150“If you ask why, Subhūti, it is because the emptiness of feelings conditioned by visually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by aurally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by nasally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by lingually compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of feelings conditioned by corporeally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of feelings conditioned by mentally compounded sensory contact does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.150須菩提，如果你問為什麼，那是因為眼觸所生受的空性不能獲得從三界的解脫，也不能安住於一切相智。耳觸所生受的空性不能獲得從三界的解脫，也不能安住於一切相智。鼻觸所生受的空性不能獲得從三界的解脫，也不能安住於一切相智。舌觸所生受的空性不能獲得從三界的解脫，也不能安住於一切相智。身觸所生受的空性不能獲得從三界的解脫，也不能安住於一切相智。意觸所生受的空性也不能獲得從三界的解脫，也不能安住於一切相智。
10.151“If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, because feelings [F.214.a] conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.
10.151「須菩提，為什麼呢？因為眼觸所生受於眼觸所生受中是空的，因為耳觸所生受於耳觸所生受中是空的，因為鼻觸所生受於鼻觸所生受中是空的，因為舌觸所生受於舌觸所生受中是空的，因為身觸所生受於身觸所生受中是空的，並且因為意觸所生受於意觸所生受中是空的。
10.152“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a dream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an illusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a mirage to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an echo to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an optical aberration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a magical display of the tathāgatas to attain emancipation.
10.152「須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓夢獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓幻獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓焰獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓響獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓陽焰獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓如來的化獲得解脫。」
10.153“If you ask why, Subhūti, it is because a dream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An illusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A mirage does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An echo does not attain emancipation from the three realms and does not rest in all-aspect omniscience. An optical aberration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.214.b] And a magical display of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.153「須菩提，如果你問為什麼，那是因為夢不能證得三界的解脫，也不能安住於一切相智。幻術不能證得三界的解脫，也不能安住於一切相智。焰不能證得三界的解脫，也不能安住於一切相智。回聲不能證得三界的解脫，也不能安住於一切相智。陽焰不能證得三界的解脫，也不能安住於一切相智。如來的化也不能證得三界的解脫，也不能安住於一切相智。」
10.154“If you ask why, Subhūti, it is because dreams are empty of dreams, because illusions are empty of illusions, because mirages are empty of mirages, because echoes are empty of echoes, because optical aberrations are empty of optical aberrations, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.
10.154「須菩提，如果你問為什麼，那是因為夢空於夢，幻術空於幻術，陽焰空於陽焰，回聲空於回聲，光影空於光影，以及如來的化空於如來的化。
10.155“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of generosity to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of ethical discipline to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of tolerance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of perseverance to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of meditative concentration to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the perfection of wisdom to attain emancipation.
10.155「須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓布施波羅蜜多獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓持戒波羅蜜多獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓忍辱波羅蜜多獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓精進波羅蜜多獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓禪定波羅蜜多獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實是想讓般若波羅蜜多獲得解脫。」
10.156“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of ethical discipline does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of tolerance does not attain emancipation from the three realms and [F.215.a] does not rest in all-aspect omniscience. The essential nature of the perfection of perseverance does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the perfection of meditative concentration does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the perfection of wisdom does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.156「須菩提，這是為什麼呢？因為布施波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。持戒波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。忍辱波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。精進波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。禪定波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。般若波羅蜜多的體性不能從三界中獲得解脫，也不能安住於一切相智。」
10.157“If you ask why, Subhūti, it is because the essential nature of the perfection of generosity is empty of the essential nature of the perfection of generosity, because the essential nature of the perfection of ethical discipline is empty of the essential nature of the perfection of ethical discipline, because the essential nature of the perfection of tolerance is empty of the essential nature of the perfection of tolerance, because the essential nature of the perfection of perseverance is empty of the essential nature of the perfection of perseverance, because the essential nature of the perfection of meditative concentration is empty of the essential nature of the perfection of meditative concentration, and because the essential nature of the perfection of wisdom is empty of the essential nature of the perfection of wisdom.
10.157須菩提，何以故？布施波羅蜜多的體性空於布施波羅蜜多的體性，持戒波羅蜜多的體性空於持戒波羅蜜多的體性，忍辱波羅蜜多的體性空於忍辱波羅蜜多的體性，精進波羅蜜多的體性空於精進波羅蜜多的體性，禪定波羅蜜多的體性空於禪定波羅蜜多的體性，般若波羅蜜多的體性空於般若波羅蜜多的體性，以此之故。
10.158“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of external and internal phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.215.b] the emptiness of emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of great extent to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of ultimate reality to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of conditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of unconditioned phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of the unlimited to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which has neither beginning nor end to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonexclusion to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of inherent nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of all phenomena to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of intrinsic defining characteristics to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of that which cannot be apprehended to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of nonentities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics [F.216.a] to attain emancipation simply want the emptiness of essential nature to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the emptiness of an essential nature of nonentities to attain emancipation.
10.158「須菩提，那些想要無自性現象獲得解脫的人，只是想要內空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要外空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要內外空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要空空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要大空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要勝義空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要有為空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無為空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無邊空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無始空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無遮空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要自性空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要一切法空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要自相空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無取捨空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要非有空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要本質空獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要無實空獲得解脫。」
10.159“If you ask why, Subhūti, it is because the emptiness of internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of external and internal phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of great extent does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of ultimate reality does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of conditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of unconditioned phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of the unlimited does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which has neither beginning nor end does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonexclusion does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of inherent nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness [F.216.b] of all phenomena does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of intrinsic defining characteristics does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of that which cannot be apprehended does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of essential nature does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the emptiness of an essential nature of nonentities does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.159「須菩提，為什麼呢？因為內空不能獲得從三界的解脫，也不能安住於一切相智。外空不能獲得從三界的解脫，也不能安住於一切相智。內外空不能獲得從三界的解脫，也不能安住於一切相智。空空不能獲得從三界的解脫，也不能安住於一切相智。大空不能獲得從三界的解脫，也不能安住於一切相智。勝義空不能獲得從三界的解脫，也不能安住於一切相智。有為空不能獲得從三界的解脫，也不能安住於一切相智。無為空不能獲得從三界的解脫，也不能安住於一切相智。無邊空不能獲得從三界的解脫，也不能安住於一切相智。無始空不能獲得從三界的解脫，也不能安住於一切相智。無遮空不能獲得從三界的解脫，也不能安住於一切相智。自性空不能獲得從三界的解脫，也不能安住於一切相智。一切法空不能獲得從三界的解脫，也不能安住於一切相智。自相空不能獲得從三界的解脫，也不能安住於一切相智。無取捨空不能獲得從三界的解脫，也不能安住於一切相智。非有空不能獲得從三界的解脫，也不能安住於一切相智。本質空不能獲得從三界的解脫，也不能安住於一切相智。無實空不能獲得從三界的解脫，也不能安住於一切相智。」
10.160“If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, because the emptiness of external phenomena is empty of the emptiness of external phenomena, because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, because the emptiness of emptiness is empty of the emptiness of emptiness, because the emptiness of great extent is empty of the emptiness of great extent, because the emptiness of ultimate reality is empty of the emptiness of ultimate reality, because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, because the emptiness of the unlimited is empty of the emptiness of the unlimited, because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, because the emptiness of nonexclusion is empty of the emptiness of nonexclusion, because the emptiness of inherent nature is empty of the emptiness of inherent nature, because the emptiness of all phenomena is empty of the emptiness of all phenomena, because the emptiness of intrinsic defining characteristics [F.217.a] is empty of the emptiness of intrinsic defining characteristics, because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, because the emptiness of nonentities is empty of the emptiness of nonentities, because the emptiness of essential nature is empty of the emptiness of essential nature, and because the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.
10.160「須菩提，為什麼呢？因為內空是內空的空性，因為外空是外空的空性，因為內外空是內外空的空性，因為空空是空空的空性，因為大空是大空的空性，因為勝義空是勝義空的空性，因為有為空是有為空的空性，因為無為空是無為空的空性，因為無邊空是無邊空的空性，因為無始無終空是無始無終空的空性，因為無遮空是無遮空的空性，因為自性空是自性空的空性，因為一切法空是一切法空的空性，因為自相空是自相空的空性，因為無取捨空是無取捨空的空性，因為非有空是非有空的空性，因為本質空是本質空的空性，因為無實空是無實空的空性。」
10.161“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the applications of mindfulness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the correct exertions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the supports for miraculous ability to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the faculties to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the branches of enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the noble eightfold path to attain emancipation.
10.161「須菩提，那些想要無自性現象獲得解脫的人，只是想要念處獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要正勤獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要神足獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要根獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要力獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要覺支獲得解脫。須菩提，那些想要無自性現象獲得解脫的人，只是想要八正道獲得解脫。」
10.162“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the correct exertions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of [F.217.b] the supports for miraculous ability does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the faculties does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the branches of enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of the noble eightfold path does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.162「須菩提，若問其何以故者，謂念處之體性不證得三界之解脫，亦不安住於一切相智。正勤之體性不證得三界之解脫，亦不安住於一切相智。神足之體性不證得三界之解脫，亦不安住於一切相智。根之體性不證得三界之解脫，亦不安住於一切相智。力之體性不證得三界之解脫，亦不安住於一切相智。覺支之體性不證得三界之解脫，亦不安住於一切相智。八正道之體性不證得三界之解脫，亦不安住於一切相智。」
10.163“If you ask why, Subhūti, it is because the essential nature of the applications of mindfulness is empty of the essential nature of the applications of mindfulness, because the essential nature of the correct exertions is empty of the essential nature of the correct exertions, because the essential nature of the supports for miraculous ability is empty of the essential nature of the supports for miraculous ability, because the essential nature of the faculties is empty of the essential nature of the faculties , because the essential nature of the powers is empty of the essential nature of the powers, because the essential nature of the branches of enlightenment is empty of the essential nature of the branches of enlightenment, and because the essential nature of the noble eightfold path is empty of the essential nature of the noble eightfold path.
10.163「須菩提，為什麼呢？因為念處的體性空於念處的體性，因為正勤的體性空於正勤的體性，因為神足的體性空於神足的體性，因為根的體性空於根的體性，因為力的體性空於力的體性，因為覺支的體性空於覺支的體性，因為八正道的體性空於八正道的體性。」
10.164“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the truths of the noble ones to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative concentrations to attain emancipation. Subhūti, [F.218.a] those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the immeasurable attitudes to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the formless absorptions to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the liberations to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the serial steps of meditative absorption to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want emptiness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want signlessness to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want wishlessness to attain emancipation.
10.164「須菩提，那些希望無自性現象達到解脫的人，就是希望四聖諦達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望禪定達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望四無量心達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望無色定達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望解脫達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望定次第達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望空性達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望無相達到解脫。須菩提，那些希望無自性現象達到解脫的人，就是希望無願達到解脫。」
10.165“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative concentrations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the immeasurable attitudes does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the formless absorptions does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the liberations does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the serial steps of meditative absorption does not attain emancipation from the three realms [F.218.b] and does not rest in all-aspect omniscience. The essential nature of emptiness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of signlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of wishlessness does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.165「須菩提，為什麼呢？因為聖諦的體性不能獲得脫離三界的解脫，也不安住於一切相智。禪定的體性不能獲得脫離三界的解脫，也不安住於一切相智。無量心的體性不能獲得脫離三界的解脫，也不安住於一切相智。無色定的體性不能獲得脫離三界的解脫，也不安住於一切相智。解脫的體性不能獲得脫離三界的解脫，也不安住於一切相智。定次第的體性不能獲得脫離三界的解脫，也不安住於一切相智。空性的體性不能獲得脫離三界的解脫，也不安住於一切相智。無相的體性不能獲得脫離三界的解脫，也不安住於一切相智。無願的體性也不能獲得脫離三界的解脫，也不安住於一切相智。」
10.166“If you ask why, Subhūti, it is because the essential nature of the truths of the noble ones is empty of the essential nature of the truths of the noble ones, because the essential nature of the meditative concentrations is empty of the essential nature of the meditative concentrations, because the essential nature of the immeasurable attitudes is empty of the essential nature of the immeasurable attitudes, because the essential nature of the formless absorptions is empty of the essential nature of the formless absorptions, because the essential nature of the liberations is empty of the essential nature of the liberations, because the essential nature of the serial steps of meditative absorption is empty of the essential nature of the serial steps of meditative absorption, because the essential nature of emptiness is empty of the essential nature of emptiness, because the essential nature of signlessness is empty of the essential nature of signlessness, and because the essential nature of wishlessness is empty of the essential nature of wishlessness.
10.166「須菩提，你問為什麼呢？那是因為四聖諦的體性空於四聖諦的體性，禪定的體性空於禪定的體性，四無量心的體性空於四無量心的體性，無色定的體性空於無色定的體性，解脫的體性空於解脫的體性，定次第的體性空於定次第的體性，空性的體性空於空性的體性，無相的體性空於無相的體性，以及無願的體性空於無願的體性。」
10.167“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the extrasensory powers to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the meditative stabilities to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the dhāraṇī gateways to attain emancipation. [F.219.a]
10.167「須菩提，那些希望無自性現象獲得解脫的人，就是希望神通獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望三摩地獲得解脫。須菩提，那些希望無自性現象獲得解脫的人，就是希望陀羅尼門獲得解脫。
10.168“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the meditative stabilities does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the dhāraṇī gateways does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.168「須菩提，你若問為什麼，那是因為神通的體性不能從三界獲得解脫，也不能安住於一切相智。禪定的體性不能從三界獲得解脫，也不能安住於一切相智。陀羅尼門的體性不能從三界獲得解脫，也不能安住於一切相智。
10.169“If you ask why, Subhūti, it is because the essential nature of the extrasensory powers is empty of the essential nature of the extrasensory powers, because the essential nature of the meditative stabilities is empty of the essential nature of the meditative stabilities, and because the essential nature of the dhāraṇī gateways is empty of the essential nature of the dhāraṇī gateways.
10.169「須菩提，其原因是什麼呢？神通的體性空於神通的體性，禪定的體性空於禪定的體性，陀羅尼門的體性空於陀羅尼門的體性。
10.170“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the ten powers of the tathāgatas to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four fearlessnesses to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the four kinds of exact knowledge to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the eighteen distinct qualities of the buddhas to attain emancipation.
10.170須菩提，那些想讓無自性現象得到解脫的人，就是想讓如來十力得到解脫。須菩提，那些想讓無自性現象得到解脫的人，就是想讓四無所畏得到解脫。須菩提，那些想讓無自性現象得到解脫的人，就是想讓四無礙解得到解脫。須菩提，那些想讓無自性現象得到解脫的人，就是想讓佛十八不共法得到解脫。
10.171“If you ask why, Subhūti, it is because the essential nature of the ten powers of the tathāgatas does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the fearlessnesses does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of the four kinds of exact knowledge does not attain emancipation from the three realms and [F.219.b] does not rest in all-aspect omniscience. The essential nature of the eighteen distinct qualities of the buddhas does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.171「須菩提，為什麼呢？因為如來十力的體性不能證得三界的解脫，也不安住於一切相智。無所畏的體性不能證得三界的解脫，也不安住於一切相智。四一切種智的體性不能證得三界的解脫，也不安住於一切相智。佛十八不共法的體性不能證得三界的解脫，也不安住於一切相智。」
10.172“If you ask why, Subhūti, it is because the essential nature of a power of the tathāgatas is empty of the essential nature of a power of the tathāgatas, because the essential nature of a fearlessness is empty of the essential nature of a fearlessness; because the essential nature of a kind of exact knowledge is empty of the essential nature of a kind of exact knowledge; and because the essential nature of a distinct quality of the buddhas is empty of the essential nature of a distinct quality of the buddhas.
10.172「須菩提，如是者何因？須菩提，如來力的體性空於如來力的體性，無畏的體性空於無畏的體性；一切種智的體性空於一切種智的體性；佛不共法的體性空於佛不共法的體性。
10.173“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want an arhat whose contaminants have ceased to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a pratyekabuddha to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a bodhisattva to arise. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a tathāgata, arhat, perfectly complete buddha to attain emancipation.
10.173「須菩提，那些希望無自性現象獲得解脫的人，只是希望阿羅漢的煩惱已滅而生起。須菩提，那些希望無自性現象獲得解脫的人，只是希望辟支佛生起。須菩提，那些希望無自性現象獲得解脫的人，只是希望菩薩生起。須菩提，那些希望無自性現象獲得解脫的人，只是希望如來阿羅漢正遍知獲得解脫。
10.174“If you ask why, Subhūti, it is because an arhat whose contaminants have ceased does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A pratyekabuddha does not attain emancipation from the three realms and does not rest in all-aspect omniscience. A bodhisattva does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And a tathāgata, arhat, perfectly complete buddha does not attain emancipation from [F.220.a] the three realms and does not rest in all-aspect omniscience.
10.174「須菩提，若問其故者，以阿羅漢煩惱已盡不獲解脫三界，不住一切相智故。辟支佛不獲解脫三界，不住一切相智故。菩薩不獲解脫三界，不住一切相智故。如來、阿羅漢、正遍知不獲解脫三界，不住一切相智故。」
10.175“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha, because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and because the essential nature of a tathāgata is empty of the essential nature of a tathāgata.
10.175「須菩提，如果你問為什麼，那是因為阿羅漢的體性空於阿羅漢的體性，辟支佛的體性空於辟支佛的體性，菩薩的體性空於菩薩的體性，如來的體性空於如來的體性。
10.176“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of having entered the stream to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of once-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the fruit of non-returner to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want arhatship to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want individual enlightenment to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want the knowledge of the aspects of the path to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want all-aspect omniscience to attain emancipation.
10.176「須菩提，想讓無自性現象獲得解脫的人，就是想讓入流果獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓一來果獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓不還果獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓阿羅漢果獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓獨覺獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓道相智獲得解脫。須菩提，想讓無自性現象獲得解脫的人，就是想讓一切相智獲得解脫。」
10.177“If you ask why, Subhūti, it is because the fruit of having entered the stream does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The fruit of once-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. [F.220.b] The fruit of non-returner does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Arhatship does not attain emancipation from the three realms and does not rest in all-aspect omniscience. Individual enlightenment does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The knowledge of the aspects of the path does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And all-aspect omniscience does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.177「須菩提，若問其故，入流果不從三界中獲得解脫，亦不安住於一切相智。一來果不從三界中獲得解脫，亦不安住於一切相智。不還果不從三界中獲得解脫，亦不安住於一切相智。阿羅漢果不從三界中獲得解脫，亦不安住於一切相智。獨覺不從三界中獲得解脫，亦不安住於一切相智。道相智不從三界中獲得解脫，亦不安住於一切相智。一切相智亦不從三界中獲得解脫，亦不安住於一切相智。」
10.178“If you ask why, Subhūti, it is because the essential nature of the fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, because the essential nature of the fruit of once-returner is empty of the essential nature of the fruit of once-returner, because the essential nature of the fruit of non-returner is empty of the essential nature of the fruit of non-returner, because the essential nature of arhatship is empty of the essential nature of arhatship, because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment, because the essential nature of the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and because the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.
10.178須菩提，其原因是什麼呢？是因為入流果的體性本自空於入流果的體性，一來果的體性本自空於一來果的體性，不還果的體性本自空於不還果的體性，阿羅漢果的體性本自空於阿羅漢果的體性，獨覺的體性本自空於獨覺的體性，道相智的體性本自空於道相智的體性，一切相智的體性本自空於一切相智的體性。
10.179“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a name to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a sign to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a symbol to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want [F.221.a] a conventional expression to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want a designation to attain emancipation.
10.179「須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓名獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓相獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓表徵獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓習慣用語獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，其實就是想讓施設獲得解脫。
10.180“If you ask why, Subhūti, it is because the emptiness of a name does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a sign does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a symbol does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a conventional expression does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The emptiness of a designation does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.180「須菩提，若問其故者，名的空性不能證得從三界的解脫，不能安住於一切相智。相的空性不能證得從三界的解脫，不能安住於一切相智。象徵的空性不能證得從三界的解脫，不能安住於一切相智。世俗表達的空性不能證得從三界的解脫，不能安住於一切相智。施設的空性不能證得從三界的解脫，不能安住於一切相智。」
10.181“If you ask why, Subhūti, it is because the emptiness of a name is empty of the essential nature of the emptiness of a name, because the emptiness of a sign is empty of the essential nature of the emptiness of a sign, because the emptiness of a symbol is empty of the essential nature of the emptiness of a symbol, because the emptiness of a conventional expression is empty of the essential nature of the emptiness of a conventional expression, and because the emptiness of a designation is empty of the essential nature of the emptiness of a designation.
10.181「須菩提，為什麼呢？因為名的空性空於名的空性的體性，因為相的空性空於相的空性的體性，因為符號的空性空於符號的空性的體性，因為常規表達的空性空於常規表達的空性的體性，因為施設的空性空於施設的空性的體性。」
10.182“Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonarising to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonceasing to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nondefilement to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation simply want nonpurification to attain emancipation. Subhūti, those who want phenomena without intrinsic defining characteristics to attain emancipation [F.221.b] simply want nonconditioning to attain emancipation.
10.182「須菩提，那些想讓無自性現象獲得解脫的人，只不過是想讓無生獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，只不過是想讓不滅獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，只不過是想讓不垢獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，只不過是想讓不淨獲得解脫。須菩提，那些想讓無自性現象獲得解脫的人，只不過是想讓不為獲得解脫。
10.183“If you ask why, Subhūti, it is because the essential nature of nonarising does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonceasing does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nondefilement does not attain emancipation from the three realms and does not rest in all-aspect omniscience. The essential nature of nonpurification does not attain emancipation from the three realms and does not rest in all-aspect omniscience. And the essential nature of nonconditioning does not attain emancipation from the three realms and does not rest in all-aspect omniscience.
10.183「須菩提，如你所問，為什麼呢？因為無生的體性不能證得從三界的解脫，也不能安住於一切相智。不滅的體性不能證得從三界的解脫，也不能安住於一切相智。不垢的體性不能證得從三界的解脫，也不能安住於一切相智。不淨的體性不能證得從三界的解脫，也不能安住於一切相智。不為的體性不能證得從三界的解脫，也不能安住於一切相智。」
10.184“If you ask why, Subhūti, it is because nonarising is empty of the essential nature of nonarising, because nonceasing is empty of the essential nature of nonceasing, because nondefilement is empty of the essential nature of nondefilement, because nonpurification is empty of the essential nature of nonpurification, and because nonconditioning is empty of the essential nature of nonconditioning.
10.184「須菩提，如果你問為什麼，那是因為無生空於無生的體性，不滅空於不滅的體性，不垢空於不垢的體性，不淨空於不淨的體性，不為空於不為的體性。
10.185“Thus, Subhūti, because of these reasons you should know that the Great Vehicle does attain emancipation from the three realms and does rest in all-aspect omniscience––and that rest is immovable.
10.185「因此，須菩提，因為這些理由，你應當知道大乘確實得以從三界中解脫，且安住於一切相智──而那種安住是不動搖的。」
10.186“Subhūti, you have asked, ‘Lord, where does this Great Vehicle come to rest?’ This Great Vehicle will not come to rest anywhere. If you ask why, it is because all phenomena are not at rest because a resting place cannot be apprehended. Thus, Subhūti, [F.222.a] this Great Vehicle is at rest by way of not resting.
10.186「須菩提，你已經提問：『世尊，這個大乘在何處得到安住？』這個大乘將不會在任何地方得到安住。如果你問為什麼，那是因為一切法不在安住狀態中，因為無法得到安住之處。因此，須菩提，這個大乘是透過不安住的方式而安住。」
10.187“Subhūti, just as the realm of phenomena is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the real nature is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the very limit of reality is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest. Subhūti, just as the realm of the inconceivable is neither at rest nor not at rest, similarly, Subhūti, this Great Vehicle is neither at rest nor not at rest.
10.187「須菩提，正如法界既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如真如既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如實際既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如不可思議界既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。」
10.188“If you ask why, Subhūti, it is because in the essential nature of the realm of phenomena there is neither rest nor no rest, in the essential nature of the true nature there is neither rest nor no rest, in the essential nature of the very limit of reality there is neither rest nor no rest, and in the essential nature of the realm of the inconceivable there is neither rest nor no rest.
10.188「須菩提，若問其故者，即於法界的體性中，既無安住亦無不安住；於真如的體性中，既無安住亦無不安住；於實際的體性中，既無安住亦無不安住；於不可思議界的體性中，既無安住亦無不安住。」
10.189“If you ask why, Subhūti, it is because the realm of phenomena is empty of the essential nature of the realm of phenomena, because the real nature is empty of the essential nature of the real nature, because the very limit of reality is empty of the essential nature of the very limit of reality, and because the realm of the inconceivable is empty of the essential nature of the realm of the inconceivable.
10.189「須菩提，你問為什麼呢？因為法界對於法界的體性是空的，因為真如對於真如的體性是空的，因為實際對於實際的體性是空的，因為不可思議界對於不可思議界的體性是空的。」
10.190“Subhūti, just as the realm of space neither rests nor does not rest, [F.222.b] similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the exhaustion of desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of the renunciation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of freedom from desire neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the realm of cessation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.190「須菩提，如同虛空界既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，如同無慾界既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，如同舍離界既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，如同離慾界既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，如同滅界既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。」
10.191“If you ask why, Subhūti, it is because in the essential nature of the realm of space there is neither rest nor no rest, in the essential nature of the realm of the exhaustion of desire there is neither rest nor no rest, in the essential nature of the realm of renunciation there is neither rest nor no rest, in the essential nature of the realm of freedom from desire there is neither rest nor no rest, and in the essential nature of the realm of cessation there is neither rest nor no rest.
10.191「須菩提啊，你若要問為什麼的話，就是因為在虛空界的體性中既不住亦不不住，在無慾界的體性中既不住亦不不住，在舍離界的體性中既不住亦不不住，在離慾界的體性中既不住亦不不住，在滅界的體性中既不住亦不不住。
10.192“If you ask why, Subhūti, it is because the realm of space is empty of the essential nature of the realm of space, because the realm of the exhaustion of desire is empty of the essential nature of the realm of the exhaustion of desire, because the realm of renunciation is empty of the essential nature of the realm of renunciation, [F.223.a] because the realm of freedom from desire is empty of the essential nature of the realm of freedom from desire, and because the realm of cessation is empty of the essential nature of the realm of cessation . [B16]
10.192「須菩提，你如果問為什麼，那是因為虛空界空於虛空界的體性，因為無慾界空於無慾界的體性，因為舍離界空於舍離界的體性，因為離慾界空於離慾界的體性，以及因為滅界空於滅界的體性。」
10.193“Subhūti, just as the emptiness of physical forms neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of perceptions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of formative predispositions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.193須菩提，色空既不安住，也非不安住，如是須菩提，此大乘亦不安住，亦非不安住。須菩提，受空既不安住，也非不安住，如是須菩提，此大乘亦不安住，亦非不安住。須菩提，想空既不安住，也非不安住，如是須菩提，此大乘亦不安住，亦非不安住。須菩提，行空既不安住，也非不安住，如是須菩提，此大乘亦不安住，亦非不安住。須菩提，識空既不安住，也非不安住，如是須菩提，此大乘亦不安住，亦非不安住。
10.194“If you ask why, Subhūti, it is because in the essential nature of physical forms there is neither rest nor no rest, in the essential nature of the realm of feelings there is neither rest nor no rest, in the essential nature of the realm of perception there is neither rest nor no rest, in the essential nature of formative predispositions there is neither rest nor no rest, and in the essential nature of consciousness there is neither rest nor no rest.
10.194「須菩提，如果你問為什麼，那是因為在色的體性中既無安住也無不安住，在受的界中既無安住也無不安住，在想的界中既無安住也無不安住，在行的體性中既無安住也無不安住，在識的體性中既無安住也無不安住。」
10.195“If you ask why, Subhūti, it is [F.223.b] because physical forms are empty of physical forms, because feelings are empty of feelings, because perceptions are empty of perceptions, because formative predispositions are empty of formative predispositions, and because consciousness is empty of consciousness.
10.195「須菩提，若問其故者，由於色空於色，由於受空於受，由於想空於想，由於行空於行，由於識空於識。」
10.196“Subhūti, just as the emptiness of the eyes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the ears neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the nose neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the tongue neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the body neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of the mental faculty neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.196「須菩提，就如眼空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如耳空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如鼻空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如舌空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如身空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。而且，須菩提，就如意空既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。」
10.197“If you ask why, Subhūti, it is because in the essential nature of the eyes there is neither rest nor no rest, in the essential nature of the ears there is neither rest nor no rest, in the essential nature of the nose there is neither rest nor no rest, in the essential nature of the tongue there is neither rest nor no rest, in the essential nature of the body [F.224.a] there is neither rest nor no rest, and in the essential nature of the mental faculty there is neither rest nor no rest.
10.197「須菩提，為什麼呢？因為在眼的體性中既不安住也不不安住，在耳的體性中既不安住也不不安住，在鼻的體性中既不安住也不不安住，在舌的體性中既不安住也不不安住，在身的體性中既不安住也不不安住，在意的體性中既不安住也不不安住。」
10.198“If you ask why, Subhūti, it is because the eyes are empty of the eyes, because the ears are empty of the ears, because the nose is empty of the nose, because the tongue is empty of the tongue, because the body is empty of the body, and because the mental faculty is empty of the mental faculty.
10.198「須菩提，如果你問為什麼，那是因為眼根空於眼根，耳根空於耳根，鼻根空於鼻根，舌根空於舌根，身根空於身根，意根空於意根。」
10.199“Subhūti, just as the emptiness of sights neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of sounds neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of odors neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tastes neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tangibles neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.199須菩提，就如同色境空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如同聲空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如同香空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如同味空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如同觸空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。並且，須菩提，就如同法空既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。
10.200“If you ask why, Subhūti, it is because in the essential nature of sights there is neither rest nor no rest, in the essential nature of sounds there is neither rest nor no rest, in the essential nature of odors there is neither rest nor no rest, in the essential nature of tastes [F.224.b] there is neither rest nor no rest, in the essential nature of tangibles there is neither rest nor no rest, and in the essential nature of mental phenomena there is neither rest nor no rest.
10.200「須菩提，為什麼呢？因為在色境的體性中，既不安住也不不安住；在聲的體性中，既不安住也不不安住；在香的體性中，既不安住也不不安住；在味的體性中，既不安住也不不安住；在觸的體性中，既不安住也不不安住；在法的體性中，既不安住也不不安住。
10.201“If you ask why, Subhūti, it is because sights are empty of sights, because sounds are empty of sounds, because odors are empty of odors, because tastes are empty of tastes, because tangibles are empty of tangibles, and because mental phenomena are empty of mental phenomena.
10.201「須菩提，為什麼呢？因為色境空於色境，聲空於聲，香空於香，味空於味，觸空於觸，法空於法。
10.202“Subhūti, just as the emptiness of visual consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of auditory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of olfactory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of gustatory consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of tactile consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mental consciousness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.202須菩提，就如眼識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如耳識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如鼻識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如舌識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如身識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。而且，須菩提，就如意識的空性既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。
10.203“If you ask why, Subhūti, [F.225.a] it is because in the essential nature of visual consciousness there is neither rest nor no rest, in the essential nature of auditory consciousness there is neither rest nor no rest, in the essential nature of olfactory consciousness there is neither rest nor no rest, in the essential nature of gustatory consciousness there is neither rest nor no rest, in the essential nature of tactile consciousness there is neither rest nor no rest, and in the essential nature of mental consciousness there is neither rest nor no rest.
10.203「須菩提，如果你問為什麼，那是因為眼識的體性中既不住也不不住，耳識的體性中既不住也不不住，鼻識的體性中既不住也不不住，舌識的體性中既不住也不不住，身識的體性中既不住也不不住，意識的體性中既不住也不不住。」
10.204“If you ask why, Subhūti, it is because visual consciousness is empty of visual consciousness, because auditory consciousness is empty of auditory consciousness, because olfactory consciousness is empty of olfactory consciousness, because gustatory consciousness is empty of gustatory consciousness, because tactile consciousness is empty of tactile consciousness, and because mental consciousness is empty of mental consciousness.
10.204「須菩提，如果你問為什麼，那是因為眼識空於眼識，耳識空於耳識，鼻識空於鼻識，舌識空於舌識，身識空於身識，意識空於意識。
10.205“Subhūti, just as the emptiness of visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of lingually compounded sensory contact neither rests [F.225.b] nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of mentally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.205「須菩提，猶如眼觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。須菩提，猶如耳觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。須菩提，猶如鼻觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。須菩提，猶如舌觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。須菩提，猶如身觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。而且，須菩提，猶如意觸所生的空性既不住也不不住，同樣地，須菩提，這大乘既不住也不不住。」
10.206“If you ask why, Subhūti, it is because in the essential nature of visually compounded sensory contact there is neither rest nor no rest, in the essential nature of aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of mentally compounded sensory contact there is neither rest nor no rest.
10.206「須菩提，若問其所以者，因眼觸的體性中既無安住亦無不安住，耳觸的體性中既無安住亦無不安住，鼻觸的體性中既無安住亦無不安住，舌觸的體性中既無安住亦無不安住，身觸的體性中既無安住亦無不安住，意觸的體性中既無安住亦無不安住。」
10.207“If you ask why, Subhūti, it is because visually compounded sensory contact is empty of visually compounded sensory contact, because aurally compounded sensory contact is empty of aurally compounded sensory contact, because nasally compounded sensory contact is empty of nasally compounded sensory contact, because lingually compounded sensory contact is empty of lingually compounded sensory contact, because corporeally compounded sensory contact is empty of corporeally compounded sensory contact, and because mentally compounded sensory contact is empty of mentally compounded sensory contact.
10.207「須菩提，如果你問為什麼，那是因為眼觸所生空於眼觸所生，耳觸所生空於耳觸所生，鼻觸所生空於鼻觸所生，舌觸所生空於舌觸所生，身觸所生空於身觸所生，意觸所生空於意觸所生。
10.208“Subhūti, just as the emptiness of feelings conditioned by visually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as [F.226.a] the emptiness of feelings conditioned by aurally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by nasally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by lingually compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of feelings conditioned by corporeally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of feelings conditioned by mentally compounded sensory contact neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.208「須菩提，眼觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，耳觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，鼻觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，舌觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，身觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。且，須菩提，意觸所生受的空性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。」
10.209“If you ask why, Subhūti, it is because in the essential nature of feelings conditioned by visually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by aurally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by nasally compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by lingually compounded sensory contact there is neither rest nor no rest, in the essential nature of feelings conditioned by corporeally compounded sensory contact there is neither rest nor no rest, and in the essential nature of feelings conditioned by mentally compounded sensory contact [F.226.b] there is neither rest nor no rest.
10.209「須菩提，若問其所以然者，謂眼觸所生受的體性中既無安住亦無不安住，耳觸所生受的體性中既無安住亦無不安住，鼻觸所生受的體性中既無安住亦無不安住，舌觸所生受的體性中既無安住亦無不安住，身觸所生受的體性中既無安住亦無不安住，意觸所生受的體性中既無安住亦無不安住。」
10.210“If you ask why, Subhūti, it is because feelings conditioned by visually compounded sensory contact are empty of feelings conditioned by visually compounded sensory contact, because feelings conditioned by aurally compounded sensory contact are empty of feelings conditioned by aurally compounded sensory contact, because feelings conditioned by nasally compounded sensory contact are empty of feelings conditioned by nasally compounded sensory contact, because feelings conditioned by lingually compounded sensory contact are empty of feelings conditioned by lingually compounded sensory contact, because feelings conditioned by corporeally compounded sensory contact are empty of feelings conditioned by corporeally compounded sensory contact, and because feelings conditioned by mentally compounded sensory contact are empty of feelings conditioned by mentally compounded sensory contact.
10.210「須菩提，其所以然者，眼觸所生受自性空眼觸所生受，耳觸所生受自性空耳觸所生受，鼻觸所生受自性空鼻觸所生受，舌觸所生受自性空舌觸所生受，身觸所生受自性空身觸所生受，意觸所生受自性空意觸所生受。」
10.211“Subhūti, just as a dream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an illusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a mirage neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as an echo neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, [F.227.a] just as an optical aberration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a reflection neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a magical display of the tathāgatas neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.211「須菩提，譬如夢既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如幻既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如焰既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如響既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如陽焰既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如影像既不住亦不不住，如是須菩提，此大乘既不住亦不不住。須菩提，譬如如來之化既不住亦不不住，如是須菩提，此大乘既不住亦不不住。」
10.212“If you ask why, Subhūti, it is because in the essential nature of a dream there is neither rest nor no rest, in the essential nature of an illusion there is neither rest nor no rest, in the essential nature of a mirage there is neither rest nor no rest, in the essential nature of an echo there is neither rest nor no rest, in the essential nature of an optical aberration there is neither rest nor no rest, in the essential nature of a reflection there is neither rest nor no rest, and in the essential nature of a magical display of the tathāgatas there is neither rest nor no rest.
10.212須菩提，若問其故，夢的體性中既無安住亦無不安住，幻的體性中既無安住亦無不安住，陽焰的體性中既無安住亦無不安住，回聲的體性中既無安住亦無不安住，光影的體性中既無安住亦無不安住，影像的體性中既無安住亦無不安住，如來的化現的體性中既無安住亦無不安住。
10.213“If you ask why, Subhūti, it is because dreams are empty of dreams, because illusions are empty of illusions, because mirages are empty of mirages, because echoes are empty of echoes, because optical aberrations are empty of optical aberrations, because reflections are empty of reflections, and because magical displays of the tathāgatas are empty of magical displays of the tathāgatas.
10.213「須菩提，若問其故者，以夢空於夢，以幻空於幻，以焰空於焰，以響空於響，以陽焰空於陽焰，以影像空於影像，以如來化空於如來化。」
10.214“Subhūti, just as the perfection of generosity neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection [F.227.b] of ethical discipline neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of tolerance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of perseverance neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the perfection of meditative concentration neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the perfection of wisdom neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.214「須菩提，就如同布施波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。須菩提，就如同持戒波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。須菩提，就如同忍辱波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。須菩提，就如同精進波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。須菩提，就如同禪定波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。須菩提，就如同般若波羅蜜多既不安住也不不安住，同樣地，須菩提，此大乘既不安住也不不安住。」
10.215“If you ask why, Subhūti, it is because in the essential nature of the perfection of generosity there is neither rest nor no rest, in the essential nature of the perfection of ethical discipline there is neither rest nor no rest, in the essential nature of the perfection of tolerance there is neither rest nor no rest, in the essential nature of the perfection of perseverance there is neither rest nor no rest, in the essential nature of the perfection of meditative concentration there is neither rest nor no rest, and in the essential nature of the perfection of wisdom there is neither rest nor no rest.
10.215「須菩提，若問其故，譬如布施波羅蜜多之體性中，既無安住亦無不安住；持戒波羅蜜多之體性中，既無安住亦無不安住；忍辱波羅蜜多之體性中，既無安住亦無不安住；精進波羅蜜多之體性中，既無安住亦無不安住；禪定波羅蜜多之體性中，既無安住亦無不安住；般若波羅蜜多之體性中，既無安住亦無不安住。」
10.216“If you ask why, Subhūti, it is because the perfection of generosity is empty of the perfection of generosity, because the perfection of ethical discipline is empty of [F.228.a] the perfection of ethical discipline, because the perfection of tolerance is empty of the perfection of tolerance, because the perfection of perseverance is empty of the perfection of perseverance, because the perfection of meditative concentration is empty of the perfection of meditative concentration, and because the perfection of wisdom is empty of the perfection of wisdom.
10.216「須菩提，如果你問為什麼會這樣，那是因為布施波羅蜜多空於布施波羅蜜多，持戒波羅蜜多空於持戒波羅蜜多，忍辱波羅蜜多空於忍辱波羅蜜多，精進波羅蜜多空於精進波羅蜜多，禪定波羅蜜多空於禪定波羅蜜多，般若波羅蜜多空於般若波羅蜜多。
10.217“Subhūti, just as the emptiness of internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of external and internal phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of emptiness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of great extent neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of ultimate reality neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of conditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle [F.228.b] does not rest, nor does it not rest. Subhūti, just as the emptiness of unconditioned phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of the unlimited neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which has neither beginning nor end neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of nonexclusion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of inherent nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of all phenomena neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of intrinsic defining characteristics neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of that which cannot be apprehended neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, [F.229.a] nor does it not rest. Subhūti, just as the emptiness of nonentities neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness of essential nature neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the emptiness of an essential nature of nonentities neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.217「須菩提，正如內空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如外空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如內外空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如空空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如大空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如勝義空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如有為空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如無為空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如無邊空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如無始無終空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如無遮空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如自性空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如一切法空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如自相空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如無取空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如非有空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。須菩提，正如本質空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。且，須菩提，正如無實空既不安住亦不不安住，同樣地，須菩提，這大乘既不安住亦不不安住。」
10.218“If you ask why, Subhūti, it is because in the essential nature of the emptiness of internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external phenomena there is neither rest nor no rest, in the essential nature of the emptiness of external and internal phenomena there is neither rest nor no rest, in the essential nature of the emptiness of emptiness there is neither rest nor no rest, in the essential nature of the emptiness of great extent there is neither rest nor no rest, in the essential nature of the emptiness of ultimate reality there is neither rest nor no rest, in the essential nature of the emptiness of conditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of unconditioned phenomena there is neither rest nor no rest, in the essential nature of the emptiness of the unlimited there is neither rest nor no rest, in the essential nature of the emptiness of that which has neither beginning nor end there is neither rest nor no rest, in the essential nature of the emptiness of nonexclusion there is neither rest nor no rest, in the essential nature of the emptiness of inherent nature there is neither rest nor no rest, in the essential nature of the emptiness of all phenomena there is neither rest nor no rest, in [F.229.b] the essential nature of the emptiness of intrinsic defining characteristics there is neither rest nor no rest, in the essential nature of the emptiness of that which cannot be apprehended there is neither rest nor no rest, in the essential nature of the emptiness of nonentities there is neither rest nor no rest, in the essential nature of the emptiness of essential nature there is neither rest nor no rest, and in the essential nature of the emptiness of an essential nature of nonentities there is neither rest nor no rest.
10.218「須菩提，若問何故，乃因內空的體性中既無安住亦無不安住，外空的體性中既無安住亦無不安住，內外空的體性中既無安住亦無不安住，空空的體性中既無安住亦無不安住，大空的體性中既無安住亦無不安住，勝義空的體性中既無安住亦無不安住，有為空的體性中既無安住亦無不安住，無為空的體性中既無安住亦無不安住，無邊空的體性中既無安住亦無不安住，無始無終空的體性中既無安住亦無不安住，無遮空的體性中既無安住亦無不安住，自性空的體性中既無安住亦無不安住，一切法空的體性中既無安住亦無不安住，自相空的體性中既無安住亦無不安住，無取捨空的體性中既無安住亦無不安住，非有空的體性中既無安住亦無不安住，本質空的體性中既無安住亦無不安住，以及無實空的體性中既無安住亦無不安住。」
10.219“If you ask why, Subhūti, it is because the emptiness of internal phenomena is empty of the emptiness of internal phenomena, because the emptiness of external phenomena is empty of the emptiness of external phenomena, because the emptiness of external and internal phenomena is empty of the emptiness of external and internal phenomena, because the emptiness of emptiness is empty of the emptiness of emptiness, because the emptiness of great extent is empty of the emptiness of great extent, because the emptiness of ultimate reality is empty of the emptiness of ultimate reality, because the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, because the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, because the emptiness of the unlimited is empty of the emptiness of the unlimited, because the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, because the emptiness of nonexclusion is empty of the emptiness of nonexclusion, because the emptiness of inherent nature is empty of the emptiness of inherent nature, because the emptiness of all phenomena is empty of the emptiness of all phenomena, because the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, because the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, because the emptiness of nonentities is empty of the emptiness of nonentities, because the emptiness of essential nature is empty of the emptiness of essential nature, and because the emptiness [F.230.a] of the essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.
10.219「須菩提，為什麼呢？因為內空空於內空，因為外空空於外空，因為內外空空於內外空，因為空空空於空空，因為大空空於大空，因為勝義空空於勝義空，因為有為空空於有為空，因為無為空空於無為空，因為無邊空空於無邊空，因為無始空空於無始空，因為無遮空空於無遮空，因為自性空空於自性空，因為一切法空空於一切法空，因為自相空空於自相空，因為無取捨空空於無取捨空，因為非有空空於非有空，因為本質空空於本質空，以及因為非有之體性空空於非有之體性空。」
10.220“Subhūti, just as the essential nature of the applications of mindfulness neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the correct exertions neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the supports for miraculous ability neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the faculties neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the powers neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the essential nature of the branches of enlightenment neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the essential nature of the noble eightfold path neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.220「須菩提，正如念處的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如正勤的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如神足的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如根的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如力的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如覺支的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。而且，須菩提，正如八正道的體性既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。」
10.221“If you ask why, Subhūti, it is because in the essential nature of the applications of mindfulness there is neither rest nor no rest, [F.230.b] in the essential nature of the correct exertions there is neither rest nor no rest, in the essential nature of the supports for miraculous ability there is neither rest nor no rest, in the essential nature of the faculties there is neither rest nor no rest, in the essential nature of the powers there is neither rest nor no rest, in the essential nature of the branches of enlightenment there is neither rest nor no rest, and in the essential nature of the noble eightfold path there is neither rest nor no rest.
10.221「須菩提，為什麼呢？因為在念處的本質上既無安住也無不安住，在正勤的本質上既無安住也無不安住，在神足的本質上既無安住也無不安住，在根的本質上既無安住也無不安住，在力的本質上既無安住也無不安住，在覺支的本質上既無安住也無不安住，在八正道的本質上既無安住也無不安住。」
10.222“If you ask why, Subhūti, it is because the applications of mindfulness are empty of the applications of mindfulness, because the correct exertions are empty of the correct exertions, because the supports for miraculous ability are empty of the supports for miraculous ability, because the faculties are empty of the faculties , because the powers are empty of the powers; because the branches of enlightenment are empty of the branches of enlightenment, and because the noble eightfold path is empty of the noble eightfold path.
10.222「須菩提，何以故？因為念處空於念處，因為正勤空於正勤，因為神足空於神足，因為根空於根，因為力空於力；因為覺支空於覺支，因為八正道空於八正道。
10.223“Subhūti, just as the truths of the noble ones neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative concentrations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the immeasurable attitudes neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the formless absorptions neither rest [F.231.a] nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the liberations neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the serial steps of meditative absorption neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the emptiness, the signlessness, and the wishlessness gateways to liberation neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the extrasensory powers neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the meditative stabilities neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the dhāraṇī gateways neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.223「須菩提，就像聖諦既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像禪定既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像四無量心既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像無色定既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像解脫既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像定次第既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像空性、無相、無願解脫門既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像神通既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就像三摩地既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。而且，須菩提，就像陀羅尼門既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。」
10.224“If you ask why, Subhūti, it is because in the essential nature of the truths of the noble ones there is neither rest nor no rest, in the essential nature of the meditative concentrations there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the formless [F.231.b] absorptions there is neither rest nor no rest, in the essential nature of the eight liberations there is neither rest nor no rest, in the essential nature of the nine serial steps of meditative absorption there is neither rest nor no rest, in the essential nature of the emptiness, the signlessness, and the wishlessness gateways to liberation there is neither rest nor no rest, in the essential nature of the extrasensory powers there is neither rest nor no rest, in the essential nature of the meditative stabilities there is neither rest nor no rest, and in the essential nature of the dhāraṇī gateways there is neither rest nor no rest.
10.224「須菩提，為什麼呢？因為在四聖諦的體性中，既不安住也不不安住；在禪定的體性中，既不安住也不不安住；在四無量心的體性中，既不安住也不不安住；在無色定的體性中，既不安住也不不安住；在八解脫的體性中，既不安住也不不安住；在九次第定的體性中，既不安住也不不安住；在空性、無相、無願解脫門的體性中，既不安住也不不安住；在神通的體性中，既不安住也不不安住；在三摩地的體性中，既不安住也不不安住；在陀羅尼門的體性中，既不安住也不不安住。
10.225“If you ask why, Subhūti, it is because the truths of the noble ones are empty of the truths of the noble ones, because the meditative concentrations are empty of the meditative concentrations, because the immeasurable attitudes are empty of the immeasurable attitudes, because the formless absorptions are empty of the formless absorptions, because the liberations are empty of the liberations, because the serial steps of meditative absorption are empty of the serial steps of meditative absorption, because emptiness is empty of emptiness, because signlessness is empty of signlessness, because wishlessness is empty of wishlessness, because the extrasensory powers are empty of the extrasensory powers, because the meditative stabilities are empty of the meditative stabilities, and because the dhāraṇī gateways are empty of the dhāraṇī gateways.
10.225「須菩提，如果你問為什麼，那是因為四聖諦空於四聖諦，因為禪定空於禪定，因為四無量心空於四無量心，因為無色定空於無色定，因為解脫空於解脫，因為定次第空於定次第，因為空性空於空性，因為無相空於無相，因為無願空於無願，因為神通空於神通，因為三摩地空於三摩地，因為陀羅尼門空於陀羅尼門。」
10.226“Subhūti, just as the ten powers of the tathāgatas neither rest nor do not [F.232.a] rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four fearlessnesses neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the four kinds of exact knowledge neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as great compassion neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as the eighteen distinct qualities of the buddhas neither rest nor do not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.226「須菩提，正如如來十力既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，正如四無所畏既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，正如四一切種智既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。須菩提，正如大悲既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。而且，須菩提，正如佛十八不共法既不安住亦不不安住，同樣地，須菩提，此大乘既不安住亦不不安住。」
10.227“If you ask why, Subhūti, it is because in the essential nature of the ten powers of the tathāgatas there is neither rest nor no rest, in the essential nature of the fearlessnesses there is neither rest nor no rest, in the essential nature of the immeasurable attitudes there is neither rest nor no rest, in the essential nature of the kinds of exact knowledge there is neither rest nor no rest, in the essential nature of great compassion there is neither rest nor no rest, and in the essential nature of the eighteen distinct qualities of the buddhas there is neither rest nor no rest.
10.227「須菩提，為什麼呢？因為在如來十力的體性中既無安住亦無不安住，在無畏的體性中既無安住亦無不安住，在無量心的體性中既無安住亦無不安住，在無所畏法的體性中既無安住亦無不安住，在大悲的體性中既無安住亦無不安住，在佛十八不共法的體性中既無安住亦無不安住。」
10.228“If you ask why, Subhūti, it is because the ten powers of the tathāgatas are empty of the ten powers of the tathāgatas, because the four fearlessnesses are empty of the four fearlessnesses, because the four kinds of exact knowledge are empty of the four kinds of exact knowledge, because [F.232.b] great compassion is empty of great compassion, and because the eighteen distinct qualities of the buddhas are empty of the eighteen distinct qualities of the buddhas.
10.228「須菩提，為什麼呢？因為如來十力空於如來十力，因為四無所畏空於四無所畏，因為四無礙解空於四無礙解，因為大悲空於大悲，而且因為佛十八不共法空於佛十八不共法。
10.229“Subhūti, just as an arhat whose contaminants have ceased neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a pratyekabuddha neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.229「須菩提，就如阿羅漢煩惱已滅既不安住也不不安住一樣，須菩提，這大乘既不安住也不不安住。須菩提，就如辟支佛既不安住也不不安住一樣，須菩提，這大乘既不安住也不不安住。
10.230“If you ask why, Subhūti, it is because in the essential nature of an arhat there is neither rest nor no rest, and in the essential nature of a pratyekabuddha there is neither rest nor no rest.
10.230「須菩提，若問其故者，此是因為阿羅漢的體性中既無安住亦無不安住，辟支佛的體性中既無安住亦無不安住。」
10.231“If you ask why, Subhūti, it is because the essential nature of an arhat is empty of the essential nature of an arhat, and because the essential nature of a pratyekabuddha is empty of the essential nature of a pratyekabuddha.
10.231「須菩提，若問其故，乃是阿羅漢的體性空於阿羅漢的體性，辟支佛的體性空於辟支佛的體性。」
10.232“Subhūti, just as a bodhisattva neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a tathāgata, arhat, perfectly complete buddha neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.232「須菩提，菩薩既不安住也不不安住，如是，須菩提，此大乘既不安住也不不安住。須菩提，如來、阿羅漢、正遍知既不安住也不不安住，如是，須菩提，此大乘既不安住也不不安住。
10.233“If you ask why, Subhūti, it is because in the essential nature of a bodhisattva there is neither rest nor no rest, and in the essential nature of a tathāgata there is neither rest nor no rest.
10.233「須菩提，如果你問為什麼，那是因為菩薩的體性中既無安住，也無非安住，如來的體性中既無安住，也無非安住。」
10.234“If you ask why, Subhūti, it is because the essential nature of a bodhisattva is empty of the essential nature of a bodhisattva, and because the essential nature of a tathāgata is empty of the essential nature [F.233.a] of a tathāgata.
10.234「須菩提，為什麼呢？因為菩薩的體性本來空無菩薩的體性，因為如來的體性本來空無如來的體性。」
10.235“Subhūti, just as the fruit of having entered the stream neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of once-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as the fruit of non-returner neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as arhatship neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as individual enlightenment neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.235須菩提，正如入流果既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如一來果既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如不還果既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如阿羅漢果既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。而且，須菩提，正如獨覺既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。
10.236“If you ask why, Subhūti, it is because in the essential nature of the fruit of having entered the stream there is neither rest nor no rest, in the essential nature of the fruit of once-returner there is neither rest nor no rest, in the essential nature of the fruit of non-returner there is neither rest nor no rest, in the essential nature of arhatship there is neither rest nor no rest, and in the essential nature of individual enlightenment there is neither rest nor no rest.
10.236「須菩提，你要問為什麼呢？那是因為入流果的體性中既沒有安住也沒有不安住，一來果的體性中既沒有安住也沒有不安住，不還果的體性中既沒有安住也沒有不安住，阿羅漢果的體性中既沒有安住也沒有不安住，獨覺的體性中既沒有安住也沒有不安住。」
10.237“If you ask why, Subhūti, it is because the essential nature of the fruit of having entered the stream is empty of the essential nature of the fruit of having entered the stream, because the essential nature of the fruit of once-returner is empty of the essential nature of [F.233.b] the fruit of once-returner, because the essential nature of the fruit of non-returner is empty of the essential nature of the fruit of non-returner, because the essential nature of arhatship is empty of the essential nature of arhatship, and because the essential nature of individual enlightenment is empty of the essential nature of individual enlightenment.
10.237「須菩提，為什麼呢？因為入流果的體性空於入流果的體性，一來果的體性空於一來果的體性，不還果的體性空於不還果的體性，阿羅漢果的體性空於阿羅漢果的體性，獨覺的體性空於獨覺的體性。
10.238“Subhūti, just as the knowledge of the aspects of the path neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as all-aspect omniscience neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.238「須菩提，就如同道相智既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，就如同一切相智既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住也不不安住。
10.239“If you ask why, Subhūti, it is because in the essential nature of the knowledge of the aspects of the path there is neither rest nor no rest, and in the essential nature of all-aspect omniscience there is neither rest nor no rest.
10.239「須菩提，為什麼呢？因為在道相智的體性中既無安住，也無不安住，在一切相智的體性中既無安住，也無不安住。
10.240“If you ask why, Subhūti, it is because the essential nature of the knowledge of the aspects of the path is empty of the essential nature of the knowledge of the aspects of the path, and because the essential nature of all-aspect omniscience is empty of the essential nature of all-aspect omniscience.
10.240「須菩提，原因是什麼呢？因為道相智的體性空於道相智的體性，因為一切相智的體性空於一切相智的體性。」
10.241“Subhūti, just as a name neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a sign neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as a symbol neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, [F.234.a] just as a conventional expression neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. And, Subhūti, just as a designation neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.241「須菩提，正如名既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如相既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如符號既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。須菩提，正如言說既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。而且，須菩提，正如施設既不安住也不不安住，同樣地，須菩提，這大乘既不安住也不不安住。」
10.242“If you ask why, Subhūti, it is because in the essential nature of a name there is neither rest nor no rest, in the essential nature of a sign there is neither rest nor no rest, in the essential nature of a symbol there is neither rest nor no rest, in the essential nature of a conventional expression there is neither rest nor no rest, and in the essential nature of a designation there is neither rest nor no rest.
10.242「須菩提，若問其故，以名的體性中既無安住亦無不安住，以相的體性中既無安住亦無不安住，以表徵的體性中既無安住亦無不安住，以世俗表達的體性中既無安住亦無不安住，以及以施設的體性中既無安住亦無不安住。」
10.243“If you ask why, Subhūti, it is because the essential nature of a name is empty of the essential nature of a name, because the essential nature of a sign is empty of the essential nature of a sign, because the essential nature of a symbol is empty of the essential nature of a symbol, because the essential nature of a conventional expression is empty of the essential nature of a conventional expression, and because the essential nature of a designation is empty of the essential nature of a designation.
10.243須菩提，若問其原因，乃是名的體性空於名的體性，相的體性空於相的體性，表號的體性空於表號的體性，世俗表達的體性空於世俗表達的體性，施設的體性空於施設的體性。
10.244“Subhūti, just as nonarising neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nonceasing neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest. Subhūti, just as nondefilement neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it [F.234.b] not rest. And, Subhūti, just as nonpurification neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.244「須菩提，就如無生既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如不滅既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。須菩提，就如不垢既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。而且，須菩提，就如不淨既不安住也不不安住一樣，同樣地，須菩提，這個大乘既不安住也不不安住。
10.245“If you ask why, Subhūti, it is because in the essential nature of nonarising there is neither rest nor no rest, in the essential nature of nonceasing there is neither rest nor no rest, in the essential nature of nondefilement there is neither rest nor no rest, and in the essential nature of nonpurification there is neither rest nor no rest.
10.245「須菩提，如果你問為什麼，那是因為在無生的體性中既無住也無不住，在不滅的體性中既無住也無不住，在不垢的體性中既無住也無不住，在不淨的體性中既無住也無不住。」
10.246“If you ask why, Subhūti, it is because the essential nature of nonarising is empty of the essential nature of nonarising, because the essential nature of nonceasing is empty of the essential nature of nonceasing, because the essential nature of nondefilement is empty of the essential nature of nondefilement, and because the essential nature of nonpurification is empty of the essential nature of nonpurification.
10.246「須菩提，如果你問為什麼，那是因為無生的體性空於無生的體性，因為不滅的體性空於不滅的體性，因為不垢的體性空於不垢的體性，也因為不淨的體性空於不淨的體性。」
10.247“Subhūti, just as nonconditioning neither rests nor does not rest, similarly, Subhūti, this Great Vehicle does not rest, nor does it not rest.
10.247須菩提，正如不為既不安住也不不安住一樣，同樣地，須菩提，這大乘既不安住，也不不安住。
10.248“If you ask why, Subhūti, in the essential nature of nonconditioning there is neither rest nor no rest.
10.248「須菩提，你問為什麼呢？這是因為在不為的體性中，既不安住也不不安住。」
10.249“If you ask why, Subhūti, it is because the essential nature of nonconditioning is empty of the essential nature of nonconditioning. [B17]
10.249"須菩提，如果你問為什麼，那是因為不緣起的體性空於不緣起的體性。[B17]
10.250“Thus, Subhūti, because of these reasons, since this Great Vehicle rests by way of not resting and since it is immovable, it will not come to rest anywhere.
10.250「須菩提，因為這些原因，由於這個大乘以不安住的方式而安住，且它是不可動搖的，所以它將不會在任何地方安住。」
10.251“Subhūti, you have asked, [F.235.a] ‘Who will go forth in this vehicle?’ No one will attain emancipation by means of this vehicle. If you ask why, Subhūti, it is because all those phenomena––that which is this vehicle, those who would attain emancipation, that by which they would attain emancipation, and that from which they would attain emancipation––do not exist and are not apprehended. Since all phenomena thus do not exist and are not apprehended, what phenomenon would attain emancipation by means of what phenomenon?
10.251「須菩提，你曾問過：『誰會在這個乘中出家？』沒有任何人會通過這個乘而得到解脫。如果你問為什麼，須菩提，那是因為所有的法——即這個乘、那些會獲得解脫的人、他們藉以獲得解脫的方式，以及他們從中獲得解脫的對象——都不存在，也都不可得。既然所有的法都如此不存在、不可得，那麼什麼法會通過什麼法而獲得解脫呢？」
10.252“If you ask why, Subhūti, since they are beyond limits because the self is utterly pure, a being is utterly pure, a life form is utterly pure, a living being is utterly pure, a life is utterly pure, an individual is utterly pure, a person is utterly pure, one born of Manu is utterly pure, a child of Manu is utterly pure, an agent is utterly pure, an experiencer is utterly pure, a knower is utterly pure, and a viewer is utterly pure, therefore the self cannot be apprehended, a being cannot be apprehended, a life form cannot be apprehended, a living being cannot be apprehended, a life cannot be apprehended, an individual cannot be apprehended, a person cannot be apprehended, one born of Manu cannot be apprehended, a child of Manu cannot be apprehended, an agent cannot be apprehended, an experiencer cannot be apprehended, a knower cannot be apprehended, and a viewer cannot be apprehended.
10.252「須菩提，如果你問為什麼，那是因為我究竟清淨，有情究竟清淨，眾生究竟清淨，生者究竟清淨，命究竟清淨，數取趣究竟清淨，人究竟清淨，人趣生究竟清淨，摩奴婆究竟清淨，作者究竟清淨，受者究竟清淨，知者究竟清淨，見者究竟清淨，因此它們超越了限制。所以我不可得，有情不可得，眾生不可得，生者不可得，命不可得，數取趣不可得，人不可得，人趣生不可得，摩奴婆不可得，作者不可得，受者不可得，知者不可得，見者不可得。」
10.253“The realm of phenomena cannot be apprehended because of utter purity, the real nature cannot be apprehended because of utter purity, the very limit of reality cannot be apprehended because of utter purity, and the realm of the inconceivable cannot be apprehended because of [F.235.b] utter purity. The aggregates cannot be apprehended because of utter purity, the sensory elements cannot be apprehended because of utter purity, the sense fields cannot be apprehended because of utter purity, and dependent origination cannot be apprehended because of utter purity. The perfection of generosity cannot be apprehended because of utter purity, the perfection of ethical discipline cannot be apprehended because of utter purity, the perfection of tolerance cannot be apprehended because of utter purity, the perfection of perseverance cannot be apprehended because of utter purity, the perfection of meditative concentration cannot be apprehended because of utter purity, and the perfection of wisdom cannot be apprehended because of utter purity.
10.253「由於究竟清淨，法界無法被認識，由於究竟清淨，真如無法被認識，由於究竟清淨，實際無法被認識，由於究竟清淨，不可思議界無法被認識。由於究竟清淨，五蘊無法被認識，由於究竟清淨，十八界無法被認識，由於究竟清淨，十二處無法被認識，由於究竟清淨，緣起無法被認識。由於究竟清淨，布施波羅蜜多無法被認識，由於究竟清淨，持戒波羅蜜多無法被認識，由於究竟清淨，忍辱波羅蜜多無法被認識，由於究竟清淨，精進波羅蜜多無法被認識，由於究竟清淨，禪定波羅蜜多無法被認識，由於究竟清淨，般若波羅蜜多無法被認識。」
10.254“The emptiness of internal phenomena cannot be apprehended because of utter purity, the emptiness of external phenomena cannot be apprehended because of utter purity, the emptiness of external and internal phenomena cannot be apprehended because of utter purity, the emptiness of emptiness cannot be apprehended because of utter purity, the emptiness of great extent cannot be apprehended because of utter purity, the emptiness of ultimate reality cannot be apprehended because of utter purity, the emptiness of conditioned phenomena cannot be apprehended because of utter purity, the emptiness of unconditioned phenomena cannot be apprehended because of utter purity, the emptiness of the unlimited cannot be apprehended because of utter purity, the emptiness of that which has neither beginning nor end cannot be apprehended because of utter purity, the emptiness of nonexclusion cannot be apprehended because of utter purity, the emptiness of inherent nature cannot be apprehended [F.236.a] because of utter purity, the emptiness of all phenomena cannot be apprehended because of utter purity, the emptiness of intrinsic defining characteristics cannot be apprehended because of utter purity, the emptiness of that which cannot be apprehended cannot be apprehended because of utter purity, the emptiness of nonentities cannot be apprehended because of utter purity, the emptiness of essential nature cannot be apprehended because of utter purity, and the emptiness of an essential nature of nonentities cannot be apprehended because of utter purity.
10.254「內空因為究竟清淨而不可得，外空因為究竟清淨而不可得，內外空因為究竟清淨而不可得，空空因為究竟清淨而不可得，大空因為究竟清淨而不可得，勝義空因為究竟清淨而不可得，有為空因為究竟清淨而不可得，無為空因為究竟清淨而不可得，無邊空因為究竟清淨而不可得，無始無終空因為究竟清淨而不可得，無遮空因為究竟清淨而不可得，自性空因為究竟清淨而不可得，一切法空因為究竟清淨而不可得，自相空因為究竟清淨而不可得，無取捨空因為究竟清淨而不可得，非有空因為究竟清淨而不可得，本質空因為究竟清淨而不可得，無實空因為究竟清淨而不可得。」
10.255“The applications of mindfulness cannot be apprehended because of utter purity, the correct exertions cannot be apprehended because of utter purity, the supports for miraculous ability cannot be apprehended because of utter purity, the faculties cannot be apprehended because of utter purity, the powers cannot be apprehended because of utter purity, the branches of enlightenment cannot be apprehended because of utter purity, and the noble eightfold path cannot be apprehended because of utter purity.
10.255「念處不可得故究竟清淨，正勤不可得故究竟清淨，神足不可得故究竟清淨，根不可得故究竟清淨，力不可得故究竟清淨，覺支不可得故究竟清淨，八正道不可得故究竟清淨。
10.256“The truths of the noble ones cannot be apprehended because of utter purity, the meditative concentrations cannot be apprehended because of utter purity, the immeasurable attitudes cannot be apprehended because of utter purity, the formless absorptions cannot be apprehended because of utter purity, the liberations cannot be apprehended because of utter purity, the serial steps of meditative absorption cannot be apprehended because of utter purity, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended because of utter purity, the extrasensory powers cannot be apprehended [F.236.b] because of utter purity, the meditative stabilities cannot be apprehended because of utter purity, the dhāraṇī gateways cannot be apprehended because of utter purity, the powers of the tathāgatas cannot be apprehended because of utter purity, the fearlessnesses cannot be apprehended because of utter purity, the kinds of exact knowledge cannot be apprehended because of utter purity, great compassion cannot be apprehended because of utter purity, and the eighteen distinct qualities of the buddhas cannot be apprehended because of utter purity.
10.256「聖諦不能被證知，因為究竟清淨；禪定不能被證知，因為究竟清淨；四無量心不能被證知，因為究竟清淨；無色定不能被證知，因為究竟清淨；解脫不能被證知，因為究竟清淨；定次第不能被證知，因為究竟清淨；空無相無願解脫門不能被證知，因為究竟清淨；神通不能被證知，因為究竟清淨；三摩地不能被證知，因為究竟清淨；陀羅尼門不能被證知，因為究竟清淨；如來力不能被證知，因為究竟清淨；無畏不能被證知，因為究竟清淨；無所畏法不能被證知，因為究竟清淨；大悲不能被證知，因為究竟清淨；佛十八不共法不能被證知，因為究竟清淨。」
10.257“Those who have entered the stream cannot be apprehended because of utter purity, once-returners cannot be apprehended because of utter purity, non-returners cannot be apprehended because of utter purity, arhats cannot be apprehended because of utter purity, pratyekabuddhas cannot be apprehended because of utter purity, bodhisattvas cannot be apprehended because of utter purity, and tathāgatas, arhats, perfectly complete buddhas cannot be apprehended because of utter purity. The fruit of having entered the stream cannot be apprehended because of utter purity, the fruit of once-returner cannot be apprehended because of utter purity, the fruit of non-returner cannot be apprehended because of utter purity, arhatship cannot be apprehended because of utter purity, individual enlightenment cannot be apprehended because of utter purity, the knowledge of the aspects of the path cannot be apprehended because of utter purity, and all-aspect omniscience cannot be apprehended because of utter purity. Nonarising cannot be apprehended [F.237.a] because of utter purity, nonceasing cannot be apprehended because of utter purity, nondefilement cannot be apprehended because of utter purity, nonpurification cannot be apprehended because of utter purity, and nonconditioning cannot be apprehended because of utter purity. The limits of past time cannot be apprehended because of utter purity, the limits of future time cannot be apprehended because of utter purity, the present cannot be apprehended because of utter purity, coming cannot be apprehended because of utter purity, going cannot be apprehended because of utter purity, abiding cannot be apprehended because of utter purity, death cannot be apprehended because of utter purity, birth cannot be apprehended because of utter purity, decrease cannot be apprehended because of utter purity, and increase cannot be apprehended because of utter purity.
10.257"預流者因究竟清淨而不可得，一來者因究竟清淨而不可得，不來者因究竟清淨而不可得，阿羅漢因究竟清淨而不可得，辟支佛因究竟清淨而不可得，菩薩因究竟清淨而不可得，如來、阿羅漢、正遍知因究竟清淨而不可得。入流果因究竟清淨而不可得，一來果因究竟清淨而不可得，不還果因究竟清淨而不可得，阿羅漢果因究竟清淨而不可得，獨覺因究竟清淨而不可得，道相智因究竟清淨而不可得，一切相智因究竟清淨而不可得。無生因究竟清淨而不可得，不滅因究竟清淨而不可得，不染因究竟清淨而不可得，不淨因究竟清淨而不可得，不為因究竟清淨而不可得。過去時際因究竟清淨而不可得，未來時際因究竟清淨而不可得，現在因究竟清淨而不可得，來因究竟清淨而不可得，去因究竟清淨而不可得，住因究竟清淨而不可得，死因究竟清淨而不可得，生因究竟清淨而不可得，退失因究竟清淨而不可得，增長因究竟清淨而不可得。"
10.258“If you ask, on account of not apprehending, what are all not apprehended, the realm of phenomena is not apprehended because of not apprehending the realm of phenomena. If you ask why, Subhūti, it is because the realm of phenomena that is not apprehended is neither apprehended, nor is it not apprehended.
10.258「若問以無取故，一切何者不可得，法界以無取法界故不可得。若問何以故，須菩提，以不可得法界，非是得，亦非不得。」
10.259“The real nature is not apprehended because of not apprehending the real nature. If you ask why, Subhūti, it is because the real nature that is not apprehended is neither apprehended, nor is it not apprehended. The very limit of reality is not apprehended because of not apprehending the very limit of reality. If you ask why, Subhūti, it is because the very limit of reality that is not apprehended is neither apprehended, nor is it not apprehended. The expanse of the inconceivable is not [F.237.b] apprehended because of not apprehending the expanse of the inconceivable. If you ask why, Subhūti, it is because the expanse of the inconceivable that is not apprehended is neither apprehended, nor is it not apprehended. The aggregates, the sensory elements, and the sense fields are not apprehended because of not apprehending the aggregates, the sensory elements, and the sense fields. If you ask why, Subhūti, it is because the aggregates, the sensory elements, and the sense fields that are not apprehended are neither apprehended, nor are they not apprehended. Dependent origination is not apprehended because of not apprehending dependent origination. If you ask why, Subhūti, it is because dependent origination that is not apprehended is neither apprehended, nor is it not apprehended.
10.259「真如不可得，由不可得真如故。須菩提，若問何以，由不可得真如，亦不可得，亦不不可得故。實際邊際不可得，由不可得實際邊際故。須菩提，若問何以，由不可得實際邊際，亦不可得，亦不不可得故。不可思議界不可得，由不可得不可思議界故。須菩提，若問何以，由不可得不可思議界，亦不可得，亦不不可得故。五蘊、十八界、十二處不可得，由不可得五蘊、十八界、十二處故。須菩提，若問何以，由不可得五蘊、十八界、十二處，亦不可得，亦不不可得故。緣起不可得，由不可得緣起故。須菩提，若問何以，由不可得緣起，亦不可得，亦不不可得故。」
10.260“The perfection of generosity is not apprehended because of not apprehending the perfection of generosity. If you ask why, Subhūti, it is because the perfection of generosity that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of ethical discipline is not apprehended because of not apprehending the perfection of ethical discipline. If you ask why, Subhūti, it is because the perfection of ethical discipline that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of tolerance is not apprehended because of not apprehending the perfection of tolerance. If you ask why, Subhūti, it is because the perfection of tolerance that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of perseverance is not apprehended because of not apprehending the perfection of perseverance. If you ask why, Subhūti, it is because the perfection of perseverance that is not apprehended is neither apprehended, nor is it not apprehended. [F.238.a] The perfection of meditative concentration is not apprehended because of not apprehending the perfection of meditative concentration. If you ask why, Subhūti, it is because the perfection of meditative concentration that is not apprehended is neither apprehended, nor is it not apprehended. The perfection of wisdom is not apprehended because of not apprehending the perfection of wisdom. If you ask why, Subhūti, it is because the perfection of wisdom that is not apprehended is neither apprehended, nor is it not apprehended.
10.260「布施波羅蜜多不可得，因為不得布施波羅蜜多。須菩提啊，為什麼呢？因為那不可得的布施波羅蜜多既不是可得的，也不是不可得的。持戒波羅蜜多不可得，因為不得持戒波羅蜜多。須菩提啊，為什麼呢？因為那不可得的持戒波羅蜜多既不是可得的，也不是不可得的。忍辱波羅蜜多不可得，因為不得忍辱波羅蜜多。須菩提啊，為什麼呢？因為那不可得的忍辱波羅蜜多既不是可得的，也不是不可得的。精進波羅蜜多不可得，因為不得精進波羅蜜多。須菩提啊，為什麼呢？因為那不可得的精進波羅蜜多既不是可得的，也不是不可得的。禪定波羅蜜多不可得，因為不得禪定波羅蜜多。須菩提啊，為什麼呢？因為那不可得的禪定波羅蜜多既不是可得的，也不是不可得的。般若波羅蜜多不可得，因為不得般若波羅蜜多。須菩提啊，為什麼呢？因為那不可得的般若波羅蜜多既不是可得的，也不是不可得的。」
10.261“The emptiness of internal phenomena is not apprehended because of not apprehending the emptiness of internal phenomena. If you ask why, Subhūti, it is because the emptiness of internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external phenomena is not apprehended because of not apprehending the emptiness of external phenomena. If you ask why, Subhūti, it is because the emptiness of external phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of external and internal phenomena is not apprehended because of not apprehending the emptiness of external and internal phenomena. If you ask why, Subhūti, it is because the emptiness of external and internal phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of emptiness is not apprehended because of not apprehending the emptiness of emptiness. If you ask why, Subhūti, it is because the emptiness of emptiness that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of great extent is not apprehended because of not apprehending the emptiness of great extent. If you ask why, Subhūti, it is because the emptiness of great extent that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of ultimate reality is not apprehended because of not apprehending the emptiness of ultimate reality. If you ask why, Subhūti, it is because the emptiness of ultimate reality that is not apprehended [F.238.b] is neither apprehended, nor is it not apprehended. The emptiness of conditioned phenomena is not apprehended because of not apprehending the emptiness of conditioned phenomena. If you ask why, Subhūti, it is because the emptiness of conditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of unconditioned phenomena is not apprehended because of not apprehending the emptiness of unconditioned phenomena. If you ask why, Subhūti, it is because the emptiness of unconditioned phenomena that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of the unlimited is not apprehended because of not apprehending the emptiness of the unlimited. If you ask why, Subhūti, it is because the emptiness of the unlimited that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which has neither beginning nor end is not apprehended because of not apprehending the emptiness of that which has neither beginning nor end. If you ask why, Subhūti, it is because the emptiness of that which has neither beginning nor end that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonexclusion is not apprehended because of not apprehending the emptiness of nonexclusion. If you ask why, Subhūti, it is because the emptiness of nonexclusion that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of inherent nature is not apprehended because of not apprehending the emptiness of inherent nature. If you ask why, Subhūti, it is because the emptiness of inherent nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of all phenomena is not apprehended because of not apprehending the emptiness of all phenomena. If you ask why, Subhūti, it is because the emptiness of all phenomena that is not apprehended is neither apprehended, nor is it not apprehended. [F.239.a] The emptiness of intrinsic defining characteristics is not apprehended because of not apprehending the emptiness of intrinsic defining characteristics. If you ask why, Subhūti, it is because the emptiness of intrinsic defining characteristics that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of that which cannot be apprehended is not apprehended because of not apprehending the emptiness of that which cannot be apprehended. If you ask why, Subhūti, it is because the emptiness of that which cannot be apprehended that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of nonentities is not apprehended because of not apprehending the emptiness of nonentities. If you ask why, Subhūti, it is because the emptiness of nonentities that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of essential nature is not apprehended because of not apprehending the emptiness of essential nature. If you ask why, Subhūti, it is because the emptiness of essential nature that is not apprehended is neither apprehended, nor is it not apprehended. The emptiness of an essential nature of nonentities is not apprehended because of not apprehending the emptiness of an essential nature of nonentities. If you ask why, Subhūti, it is because the emptiness of an essential nature of nonentities that is not apprehended is neither apprehended, nor is it not apprehended.
10.261「內空不可得，由不得內空故。須菩提，若問其何以？內空不可得者，亦不得，亦不不得。外空不可得，由不得外空故。須菩提，若問其何以？外空不可得者，亦不得，亦不不得。內外空不可得，由不得內外空故。須菩提，若問其何以？內外空不可得者，亦不得，亦不不得。空空不可得，由不得空空故。須菩提，若問其何以？空空不可得者，亦不得，亦不不得。大空不可得，由不得大空故。須菩提，若問其何以？大空不可得者，亦不得，亦不不得。勝義空不可得，由不得勝義空故。須菩提，若問其何以？勝義空不可得者，亦不得，亦不不得。有為空不可得，由不得有為空故。須菩提，若問其何以？有為空不可得者，亦不得，亦不不得。無為空不可得，由不得無為空故。須菩提，若問其何以？無為空不可得者，亦不得，亦不不得。無邊空不可得，由不得無邊空故。須菩提，若問其何以？無邊空不可得者，亦不得，亦不不得。無始空不可得，由不得無始空故。須菩提，若問其何以？無始空不可得者，亦不得，亦不不得。無遮空不可得，由不得無遮空故。須菩提，若問其何以？無遮空不可得者，亦不得，亦不不得。自性空不可得，由不得自性空故。須菩提，若問其何以？自性空不可得者，亦不得，亦不不得。一切法空不可得，由不得一切法空故。須菩提，若問其何以？一切法空不可得者，亦不得，亦不不得。自相空不可得，由不得自相空故。須菩提，若問其何以？自相空不可得者，亦不得，亦不不得。無取空不可得，由不得無取空故。須菩提，若問其何以？無取空不可得者，亦不得，亦不不得。非有空不可得，由不得非有空故。須菩提，若問其何以？非有空不可得者，亦不得，亦不不得。本質空不可得，由不得本質空故。須菩提，若問其何以？本質空不可得者，亦不得，亦不不得。無實空不可得，由不得無實空故。須菩提，若問其何以？無實空不可得者，亦不得，亦不不得。」
10.262“The applications of mindfulness are not apprehended because of not apprehending the applications of mindfulness. If you ask why, Subhūti, it is because the applications of mindfulness that are not apprehended are neither apprehended, nor are they not apprehended. The correct exertions are not apprehended because of not apprehending the correct exertions. If you ask why, Subhūti, it is because the correct exertions that are not apprehended are neither apprehended, nor are they not apprehended. The supports [F.239.b] for miraculous ability are not apprehended because of not apprehending the supports for miraculous ability. If you ask why, Subhūti, it is because the supports for miraculous ability that are not apprehended are neither apprehended, nor are they not apprehended. The faculties are not apprehended because of not apprehending the faculties . If you ask why, Subhūti, it is because the faculties that are not apprehended are neither apprehended, nor are they not apprehended. the powers are not apprehended because of not apprehending the powers. If you ask why, Subhūti, it is because the powers that are not apprehended are neither apprehended, nor are they not apprehended. The branches of enlightenment are not apprehended because of not apprehending the branches of enlightenment. If you ask why, Subhūti, it is because the branches of enlightenment that are not apprehended are neither apprehended, nor are they not apprehended. The noble eightfold path is not apprehended because of not apprehending the noble eightfold path. If you ask why, Subhūti, it is because the noble eightfold path that is not apprehended is neither apprehended, nor is it not apprehended.
10.262「念處不可得，以無得念處故。須菩提，若問何因，念處不可得者，非得非不得。正勤不可得，以無得正勤故。須菩提，若問何因，正勤不可得者，非得非不得。神足不可得，以無得神足故。須菩提，若問何因，神足不可得者，非得非不得。根不可得，以無得根故。須菩提，若問何因，根不可得者，非得非不得。力不可得，以無得力故。須菩提，若問何因，力不可得者，非得非不得。覺支不可得，以無得覺支故。須菩提，若問何因，覺支不可得者，非得非不得。八正道不可得，以無得八正道故。須菩提，若問何因，八正道不可得者，非得非不得。」
10.263“The truths of the noble ones are not apprehended because of not apprehending the truths of the noble ones. If you ask why, Subhūti, it is because the truths of the noble ones that are not apprehended are neither apprehended, nor are they not apprehended. The meditative concentrations are not apprehended because of not apprehending the meditative concentrations. If you ask why, Subhūti, it is because the meditative concentrations that are not apprehended are neither apprehended, nor are they not apprehended. The immeasurable attitudes are not apprehended because of not apprehending the immeasurable attitudes. If you ask why, Subhūti, it is because the immeasurable attitudes that are not apprehended are neither apprehended, nor are they not apprehended. The formless [F.240.a] absorptions are not apprehended because of not apprehending the formless absorptions. If you ask why, Subhūti, it is because the formless absorptions that are not apprehended are neither apprehended, nor are they not apprehended. The liberations are not apprehended because of not apprehending the liberations. If you ask why, Subhūti, it is because the liberations that are not apprehended are neither apprehended, nor are they not apprehended. The serial steps of meditative absorption are not apprehended because of not apprehending the serial steps of meditative absorption. If you ask why, Subhūti, it is because the serial steps of meditative absorption that are not apprehended are neither apprehended, nor are they not apprehended. The emptiness, signlessness, and wishlessness gateways to liberation are not apprehended because of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation. If you ask why, Subhūti, it is because the emptiness, signlessness, and wishlessness gateways to liberation that are not apprehended are neither apprehended, nor are they not apprehended. The extrasensory powers are not apprehended because of not apprehending the extrasensory powers. If you ask why, Subhūti, it is because the extrasensory powers that are not apprehended are neither apprehended, nor are they not apprehended. The meditative stabilities are not apprehended because of not apprehending the meditative stabilities. If you ask why, Subhūti, it is because the meditative stabilities that are not apprehended are neither apprehended, nor are they not apprehended. The dhāraṇī [F.240.b] gateways are not apprehended because of not apprehending the dhāraṇī gateways. If you ask why, Subhūti, it is because the dhāraṇī gateways that are not apprehended are neither apprehended, nor are they not apprehended.
10.263「聖諦不可得，因為不可得聖諦。須菩提，你若問其所以然者，不可得的聖諦，既非可得，也非不可得。禪定不可得，因為不可得禪定。須菩提，你若問其所以然者，不可得的禪定，既非可得，也非不可得。四無量心不可得，因為不可得四無量心。須菩提，你若問其所以然者，不可得的四無量心，既非可得，也非不可得。無色定不可得，因為不可得無色定。須菩提，你若問其所以然者，不可得的無色定，既非可得，也非不可得。解脫不可得，因為不可得解脫。須菩提，你若問其所以然者，不可得的解脫，既非可得，也非不可得。定次第不可得，因為不可得定次第。須菩提，你若問其所以然者，不可得的定次第，既非可得，也非不可得。空無相無願解脫門不可得，因為不可得空無相無願解脫門。須菩提，你若問其所以然者，不可得的空無相無願解脫門，既非可得，也非不可得。神通不可得，因為不可得神通。須菩提，你若問其所以然者，不可得的神通，既非可得，也非不可得。三摩地不可得，因為不可得三摩地。須菩提，你若問其所以然者，不可得的三摩地，既非可得，也非不可得。陀羅尼門不可得，因為不可得陀羅尼門。須菩提，你若問其所以然者，不可得的陀羅尼門，既非可得，也非不可得。」
10.264“The powers of the tathāgatas are not apprehended because of not apprehending the powers of the tathāgatas. If you ask why, Subhūti, it is because the powers of the tathāgatas that are not apprehended are neither apprehended, nor are they not apprehended. The fearlessnesses are not apprehended because of not apprehending the fearlessnesses. If you ask why, Subhūti, it is because the fearlessnesses that are not apprehended are neither apprehended, nor are they not apprehended. The kinds of exact knowledge are not apprehended because of not apprehending the kinds of exact knowledge. If you ask why, Subhūti, it is because the kinds of exact knowledge that are not apprehended are neither apprehended, nor are they not apprehended. Great loving kindness is not apprehended because of not apprehending great loving kindness. If you ask why, Subhūti, it is because great loving kindness that is not apprehended is neither apprehended, nor is it not apprehended. Great compassion is not apprehended because of not apprehending great compassion. If you ask why, Subhūti, it is because great compassion that is not apprehended is neither apprehended, nor is it not apprehended. The eighteen distinct qualities of the buddhas are not apprehended because of not apprehending the eighteen distinct qualities of the buddhas. If you ask why, Subhūti, it is because the eighteen distinct qualities of the buddhas that are not apprehended are neither apprehended, nor are they not apprehended.
10.264「如來力不被取著，因為不取著如來力。須菩提，如果你問為什麼，那是因為不被取著的如來力既不被取著，也不是不被取著。無畏不被取著，因為不取著無畏。須菩提，如果你問為什麼，那是因為不被取著的無畏既不被取著，也不是不被取著。無所畏法不被取著，因為不取著無所畏法。須菩提，如果你問為什麼，那是因為不被取著的無所畏法既不被取著，也不是不被取著。大慈不被取著，因為不取著大慈。須菩提，如果你問為什麼，那是因為不被取著的大慈既不被取著，也不是不被取著。大悲不被取著，因為不取著大悲。須菩提，如果你問為什麼，那是因為不被取著的大悲既不被取著，也不是不被取著。佛十八不共法不被取著，因為不取著佛十八不共法。須菩提，如果你問為什麼，那是因為不被取著的佛十八不共法既不被取著，也不是不被取著。」
10.265“Those who have entered the stream are not apprehended because of not apprehending those who have entered the stream. If you ask why, Subhūti, it is because those who have entered the stream who are not apprehended [F.241.a] are neither apprehended, nor are they not apprehended. Once-returners are not apprehended because of not apprehending once-returners. If you ask why, Subhūti, it is because once-returners who are not apprehended are neither apprehended, nor are they not apprehended. Non-returners are not apprehended because of not apprehending non-returners. If you ask why, Subhūti, it is because non-returners who are not apprehended are neither apprehended, nor are they not apprehended. Arhats are not apprehended because of not apprehending arhats. If you ask why, Subhūti, it is because arhats who are not apprehended are neither apprehended, nor are they not apprehended. Pratyekabuddhas are not apprehended because of not apprehending pratyekabuddhas. If you ask why, Subhūti, it is because pratyekabuddhas who are not apprehended are neither apprehended, nor are they not apprehended. Bodhisattvas are not apprehended because of not apprehending bodhisattvas. If you ask why, Subhūti, it is because bodhisattvas who are not apprehended are neither apprehended, nor are they not apprehended. Tathāgatas are not apprehended because of not apprehending tathāgatas. If you ask why, Subhūti, it is because tathāgatas who are not apprehended are neither apprehended, nor are they not apprehended.
10.265「預流者不可得，以不得預流者故。須菩提，若問何以故？以不得預流者，無取著亦無無取著故。一來者不可得，以不得一來者故。須菩提，若問何以故？以不得一來者，無取著亦無無取著故。不來者不可得，以不得不來者故。須菩提，若問何以故？以不得不來者，無取著亦無無取著故。阿羅漢不可得，以不得阿羅漢故。須菩提，若問何以故？以不得阿羅漢，無取著亦無無取著故。辟支佛不可得，以不得辟支佛故。須菩提，若問何以故？以不得辟支佛，無取著亦無無取著故。菩薩不可得，以不得菩薩故。須菩提，若問何以故？以不得菩薩，無取著亦無無取著故。如來不可得，以不得如來故。須菩提，若問何以故？以不得如來，無取著亦無無取著故。」
10.266“The fruit of having entered the stream is not apprehended because of not apprehending the fruit of having entered the stream. If you ask why, Subhūti, it is because the fruit of having entered the stream that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of once-returner is not apprehended because of [F.241.b] not apprehending the fruit of once-returner. If you ask why, Subhūti, it is because the fruit of once-returner that is not apprehended is neither apprehended, nor is it not apprehended. The fruit of non-returner is not apprehended because of not apprehending the fruit of non-returner. If you ask why, Subhūti, it is because the fruit of non-returner that is not apprehended is neither apprehended, nor is it not apprehended. Arhatship is not apprehended because of not apprehending arhatship. If you ask why, Subhūti, it is because arhatship that is not apprehended is neither apprehended, nor is it not apprehended. Individual enlightenment is not apprehended because of not apprehending individual enlightenment. If you ask why, Subhūti, it is because individual enlightenment that is not apprehended is neither apprehended, nor is it not apprehended. The knowledge of the aspects of the path is not apprehended because of not apprehending the knowledge of the aspects of the path. If you ask why, Subhūti, it is because the knowledge of the aspects of the path that is not apprehended is neither apprehended, nor is it not apprehended. All-aspect omniscience is not apprehended because of not apprehending all-aspect omniscience. If you ask why, Subhūti, it is because all-aspect omniscience that is not apprehended is neither apprehended, nor is it not apprehended.
10.266「入流果不可得，因為不取著入流果。須菩提，你問為什麼，就是因為不可得的入流果，既不可得，也不是不可得。一來果不可得，因為不取著一來果。須菩提，你問為什麼，就是因為不可得的一來果，既不可得，也不是不可得。不還果不可得，因為不取著不還果。須菩提，你問為什麼，就是因為不可得的不還果，既不可得，也不是不可得。阿羅漢果不可得，因為不取著阿羅漢果。須菩提，你問為什麼，就是因為不可得的阿羅漢果，既不可得，也不是不可得。獨覺不可得，因為不取著獨覺。須菩提，你問為什麼，就是因為不可得的獨覺，既不可得，也不是不可得。道相智不可得，因為不取著道相智。須菩提，你問為什麼，就是因為不可得的道相智，既不可得，也不是不可得。一切相智不可得，因為不取著一切相智。須菩提，你問為什麼，就是因為不可得的一切相智，既不可得，也不是不可得。」
10.267“Nonarising is not apprehended because of not apprehending nonarising. If you ask why, Subhūti, it is because nonarising that is not apprehended is neither apprehended, nor is it not apprehended. Nonceasing is not apprehended because of not apprehending nonceasing. If you ask why, Subhūti, it is because nonceasing that is not apprehended is neither apprehended, nor is it not apprehended. Nondefilement [F.242.a] is not apprehended because of not apprehending nondefilement. If you ask why, Subhūti, it is because nondefilement that is not apprehended is neither apprehended, nor is it not apprehended. Nonpurification is not apprehended because of not apprehending nonpurification. If you ask why, Subhūti, it is because nonpurification that is not apprehended is neither apprehended, nor is it not apprehended. Nonconditioning is not apprehended because of not apprehending nonconditioning. If you ask why, Subhūti, it is because nonconditioning that is not apprehended is neither apprehended, nor is it not apprehended.
10.267「無生不可得，因為無取無生而不可得。須菩提，你若問其原因，無生之不可得者，既不可得，亦不不可得。無滅不可得，因為無取無滅而不可得。須菩提，你若問其原因，無滅之不可得者，既不可得，亦不不可得。不垢不可得，因為無取不垢而不可得。須菩提，你若問其原因，不垢之不可得者，既不可得，亦不不可得。不淨不可得，因為無取不淨而不可得。須菩提，你若問其原因，不淨之不可得者，既不可得，亦不不可得。不為不可得，因為無取不為而不可得。須菩提，你若問其原因，不為之不可得者，既不可得，亦不不可得。」
10.268“The limits of past time are not apprehended because of not apprehending the limits of past time. If you ask why, Subhūti, it is because the limits of past time that are not apprehended are neither apprehended, nor are they not apprehended. The limits of future time are not apprehended because of not apprehending the limits of future time. If you ask why, Subhūti, it is because the limits of future time that are not apprehended are neither apprehended, nor are they not apprehended. The present is not apprehended because of not apprehending the present. If you ask why, Subhūti, it is because the present that is not apprehended is neither apprehended, nor is it not apprehended.
10.268「過去時的邊際不可得，因為不取著過去時的邊際。須菩提，如果你問為什麼，那是因為不可得的過去時的邊際既不被取著，也不是不被取著。未來時的邊際不可得，因為不取著未來時的邊際。須菩提，如果你問為什麼，那是因為不可得的未來時的邊際既不被取著，也不是不被取著。現在不可得，因為不取著現在。須菩提，如果你問為什麼，那是因為不可得的現在既不被取著，也不是不被取著。
10.269“Coming is not apprehended because of not apprehending coming. If you ask why, Subhūti, it is because coming that is not apprehended is neither apprehended, nor is it not apprehended. Going is not apprehended because of not apprehending going. If you ask why, Subhūti, it is because going that is not apprehended is neither apprehended, nor is it not apprehended. Abiding is not apprehended because of not apprehending abiding. If you ask why, Subhūti, [F.242.b] it is because abiding that is not apprehended is neither apprehended, nor is it not apprehended. Death is not apprehended because of not apprehending death. If you ask why, Subhūti, it is because death that is not apprehended is neither apprehended, nor is it not apprehended. Birth is not apprehended because of not apprehending birth. If you ask why, Subhūti, it is because birth that is not apprehended is neither apprehended, nor is it not apprehended. Decrease is not apprehended because of not apprehending decrease. If you ask why, Subhūti, it is because decrease that is not apprehended is neither apprehended, nor is it not apprehended. Increase is not apprehended because of not apprehending increase. If you ask why, Subhūti, it is because increase that is not apprehended is neither apprehended, nor is it not apprehended.
10.269「來是不可得，因為無取著來。須菩提，你若問為什麼，那是因為不可得的來既不是得，也不是不得。去是不可得，因為無取著去。須菩提，你若問為什麼，那是因為不可得的去既不是得，也不是不得。住是不可得，因為無取著住。須菩提，你若問為什麼，那是因為不可得的住既不是得，也不是不得。死是不可得，因為無取著死。須菩提，你若問為什麼，那是因為不可得的死既不是得，也不是不得。生是不可得，因為無取著生。須菩提，你若問為什麼，那是因為不可得的生既不是得，也不是不得。退失是不可得，因為無取著退失。須菩提，你若問為什麼，那是因為不可得的退失既不是得，也不是不得。增長是不可得，因為無取著增長。須菩提，你若問為什麼，那是因為不可得的增長既不是得，也不是不得。」
10.270“The first level is not apprehended because of not apprehending the first level. If you ask why, Subhūti, it is because the first level that is not apprehended is neither apprehended, nor is it not apprehended. The second level is not apprehended because of not apprehending the second level. If you ask why, Subhūti, it is because the second level that is not apprehended is neither apprehended, nor is it not apprehended. The third level is not apprehended because of not apprehending the third level. If you ask why, Subhūti, it is because the third level that is not apprehended is neither apprehended, nor is it not apprehended. The fourth level is not apprehended because of not apprehending the fourth level. If you ask why, Subhūti, it is because the fourth level that is not apprehended is neither apprehended, nor is it not apprehended. The fifth level is not apprehended because of not apprehending the fifth level. If you ask why, Subhūti, it is because the fifth level [F.243.a] that is not apprehended is neither apprehended, nor is it not apprehended. The sixth level is not apprehended because of not apprehending the sixth level. If you ask why, Subhūti, it is because the sixth level that is not apprehended is neither apprehended, nor is it not apprehended. The seventh level is not apprehended because of not apprehending the seventh level. If you ask why, Subhūti, it is because the seventh level that is not apprehended is neither apprehended, nor is it not apprehended. The eighth level is not apprehended because of not apprehending the eighth level. If you ask why, Subhūti, it is because the eighth level that is not apprehended is neither apprehended, nor is it not apprehended. The ninth level is not apprehended because of not apprehending the ninth level. If you ask why, Subhūti, it is because the ninth level that is not apprehended is neither apprehended, nor is it not apprehended. The tenth level is not apprehended because of not apprehending the tenth level. If you ask why, Subhūti, it is because the tenth level that is not apprehended is neither apprehended, nor is it not apprehended.
10.270「第一地不可得，因為無取著第一地。須菩提，如果你問為什麼，第一地不可得是既非得亦非不得。第二地不可得，因為無取著第二地。須菩提，如果你問為什麼，第二地不可得是既非得亦非不得。第三地不可得，因為無取著第三地。須菩提，如果你問為什麼，第三地不可得是既非得亦非不得。第四地不可得，因為無取著第四地。須菩提，如果你問為什麼，第四地不可得是既非得亦非不得。第五地不可得，因為無取著第五地。須菩提，如果你問為什麼，第五地不可得是既非得亦非不得。第六地不可得，因為無取著第六地。須菩提，如果你問為什麼，第六地不可得是既非得亦非不得。第七地不可得，因為無取著第七地。須菩提，如果你問為什麼，第七地不可得是既非得亦非不得。第八地不可得，因為無取著第八地。須菩提，如果你問為什麼，第八地不可得是既非得亦非不得。第九地不可得，因為無取著第九地。須菩提，如果你問為什麼，第九地不可得是既非得亦非不得。第十地不可得，因為無取著第十地。須菩提，如果你問為什麼，第十地不可得是既非得亦非不得。」
10.271“If, among them, you ask what the first level is, what the second level is, what the third level is, what the fourth level is, what the fifth level is, what the sixth level is, what the seventh level is, what the eighth level is, what the ninth level is, and what the tenth level is, they are, respectively, the level of bright insight, the level of the spiritual family, the eighth level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of the achievement of realization, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the buddhas.
10.271「如果在其中，你問什麼是第一地、什麼是第二地、什麼是第三地、什麼是第四地、什麼是第五地、什麼是第六地、什麼是第七地、什麼是第八地、什麼是第九地、什麼是第十地，它們分別是明地、種姓地、第八地、見地、薄地、離欲地、已辦地、獨覺地、菩薩地和佛地。
10.272“Because of the emptiness of internal phenomena the first level is not apprehended; because of the emptiness of external phenomena the first level is not [F.243.b] apprehended; because of the emptiness of external and internal phenomena the first level is not apprehended; because of the emptiness of emptiness the first level is not apprehended; because of the emptiness of great extent the first level is not apprehended; because of the emptiness of ultimate reality the first level is not apprehended; because of the emptiness of conditioned phenomena the first level is not apprehended; because of the emptiness of unconditioned phenomena the first level is not apprehended; because of the emptiness of the unlimited the first level is not apprehended; because of the emptiness of that which has neither beginning nor end the first level is not apprehended; because of the emptiness of nonexclusion the first level is not apprehended; because of the emptiness of inherent nature the first level is not apprehended; because of the emptiness of all phenomena the first level is not apprehended; because of the emptiness of intrinsic defining characteristics the first level is not apprehended; because of the emptiness of that which cannot be apprehended the first level is not apprehended; because of the emptiness of nonentities the first level is not apprehended; because of the emptiness of essential nature the first level is not apprehended; and because of the emptiness of an essential nature of nonentities the first level is not apprehended.
10.272「因為內空，初地不可得；因為外空，初地不可得；因為內外空，初地不可得；因為空空，初地不可得；因為大空，初地不可得；因為勝義空，初地不可得；因為有為空，初地不可得；因為無為空，初地不可得；因為無邊空，初地不可得；因為無始空，初地不可得；因為無遮空，初地不可得；因為自性空，初地不可得；因為一切法空，初地不可得；因為自相空，初地不可得；因為無取空，初地不可得；因為非有空，初地不可得；因為本質空，初地不可得；因為無實空，初地不可得。」
10.273“Because of the emptiness of internal phenomena the second level is not apprehended; because of the emptiness of external phenomena the second level is not apprehended; because of the emptiness of external and internal phenomena the second level is not apprehended; because of the emptiness of emptiness the second level is not apprehended; because of the emptiness of great extent the second level is not apprehended; because of the emptiness of ultimate reality the second level is not apprehended; because of the emptiness of conditioned phenomena the second level is not apprehended; because of the emptiness of unconditioned phenomena the second level is not apprehended; because of the emptiness of the unlimited the second level is not apprehended; because of the emptiness of that which has neither beginning nor end [F.244.a] the second level is not apprehended; because of the emptiness of nonexclusion the second level is not apprehended; because of the emptiness of inherent nature the second level is not apprehended; because of the emptiness of all phenomena the second level is not apprehended; because of the emptiness of intrinsic defining characteristics the second level is not apprehended; because of the emptiness of that which cannot be apprehended the second level is not apprehended; because of the emptiness of nonentities the second level is not apprehended; because of the emptiness of essential nature the second level is not apprehended; and because of the emptiness of an essential nature of nonentities the second level is not apprehended.
10.273「由於內空，第二地不可得；由於外空，第二地不可得；由於內外空，第二地不可得；由於空空，第二地不可得；由於大空，第二地不可得；由於勝義空，第二地不可得；由於有為空，第二地不可得；由於無為空，第二地不可得；由於無邊空，第二地不可得；由於無始空，第二地不可得；由於無遮空，第二地不可得；由於自性空，第二地不可得；由於一切法空，第二地不可得；由於自相空，第二地不可得；由於無取捨空，第二地不可得；由於非有空，第二地不可得；由於本質空，第二地不可得；以及由於無實空，第二地不可得。」
10.274“Because of the emptiness of internal phenomena the third level is not apprehended; because of the emptiness of external phenomena the third level is not apprehended; because of the emptiness of external and internal phenomena the third level is not apprehended; because of the emptiness of emptiness the third level is not apprehended; because of the emptiness of great extent the third level is not apprehended; because of the emptiness of ultimate reality the third level is not apprehended; because of the emptiness of conditioned phenomena the third level is not apprehended; because of the emptiness of unconditioned phenomena the third level is not apprehended; because of the emptiness of the unlimited the third level is not apprehended; because of the emptiness of that which has neither beginning nor end the third level is not apprehended; because of the emptiness of nonexclusion the third level is not apprehended; because of the emptiness of inherent nature the third level is not apprehended; because of the emptiness of all phenomena the third level is not apprehended; because of the emptiness of intrinsic defining characteristics the third level is not apprehended; because of the emptiness of that which cannot be apprehended the third level is not apprehended; because of the emptiness of nonentities the third level is not apprehended; because of the emptiness of essential nature [F.244.b] the third level is not apprehended; and because of the emptiness of an essential nature of nonentities the third level is not apprehended.
10.274「因為內空，第三地不可得；因為外空，第三地不可得；因為內外空，第三地不可得；因為空空，第三地不可得；因為大空，第三地不可得；因為勝義空，第三地不可得；因為有為空，第三地不可得；因為無為空，第三地不可得；因為無邊空，第三地不可得；因為無始無終空，第三地不可得；因為無遮空，第三地不可得；因為自性空，第三地不可得；因為一切法空，第三地不可得；因為自相空，第三地不可得；因為無取捨空，第三地不可得；因為非有空，第三地不可得；因為本質空，第三地不可得；以及因為無實空，第三地不可得。」
10.275“Because of the emptiness of internal phenomena the fourth level is not apprehended; because of the emptiness of external phenomena the fourth level is not apprehended; because of the emptiness of external and internal phenomena the fourth level is not apprehended; because of the emptiness of emptiness the fourth level is not apprehended; because of the emptiness of great extent the fourth level is not apprehended; because of the emptiness of ultimate reality the fourth level is not apprehended; because of the emptiness of conditioned phenomena the fourth level is not apprehended; because of the emptiness of unconditioned phenomena the fourth level is not apprehended; because of the emptiness of the unlimited the fourth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fourth level is not apprehended; because of the emptiness of nonexclusion the fourth level is not apprehended; because of the emptiness of inherent nature the fourth level is not apprehended; because of the emptiness of all phenomena the fourth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fourth level is not apprehended; because of the emptiness of that which cannot be apprehended the fourth level is not apprehended; because of the emptiness of nonentities the fourth level is not apprehended; because of the emptiness of essential nature the fourth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fourth level is not apprehended.
10.275「由於內空，第四地不可得；由於外空，第四地不可得；由於內外空，第四地不可得；由於空空，第四地不可得；由於大空，第四地不可得；由於勝義空，第四地不可得；由於有為空，第四地不可得；由於無為空，第四地不可得；由於無邊空，第四地不可得；由於無始無終空，第四地不可得；由於無遮空，第四地不可得；由於自性空，第四地不可得；由於一切法空，第四地不可得；由於自相空，第四地不可得；由於無取捨空，第四地不可得；由於非有空，第四地不可得；由於本質空，第四地不可得；以及由於無實空，第四地不可得。」
10.276“Because of the emptiness of internal phenomena the fifth level is not apprehended; because of the emptiness of external phenomena the fifth level is not apprehended; because of the emptiness of external and internal phenomena the fifth level is not apprehended; because of the emptiness of emptiness the fifth level is not apprehended; because of the emptiness of great extent the fifth level is not apprehended; because of the emptiness of ultimate reality the fifth level is not apprehended; because of the emptiness of conditioned phenomena the fifth level is not apprehended; because of the emptiness of unconditioned phenomena [F.245.a] the fifth level is not apprehended; because of the emptiness of the unlimited the fifth level is not apprehended; because of the emptiness of that which has neither beginning nor end the fifth level is not apprehended; because of the emptiness of nonexclusion the fifth level is not apprehended; because of the emptiness of inherent nature the fifth level is not apprehended; because of the emptiness of all phenomena the fifth level is not apprehended; because of the emptiness of intrinsic defining characteristics the fifth level is not apprehended; because of the emptiness of that which cannot be apprehended the fifth level is not apprehended; because of the emptiness of nonentities the fifth level is not apprehended; because of the emptiness of essential nature the fifth level is not apprehended; and because of the emptiness of an essential nature of nonentities the fifth level is not apprehended.
10.276「由於內空，第五地不可得；由於外空，第五地不可得；由於內外空，第五地不可得；由於空空，第五地不可得；由於大空，第五地不可得；由於勝義空，第五地不可得；由於有為空，第五地不可得；由於無為空，第五地不可得；由於無邊空，第五地不可得；由於無始空，第五地不可得；由於無遮空，第五地不可得；由於自性空，第五地不可得；由於一切法空，第五地不可得；由於自相空，第五地不可得；由於無取捨空，第五地不可得；由於非有空，第五地不可得；由於本質空，第五地不可得；由於無實空，第五地不可得。」
10.277“Because of the emptiness of internal phenomena the sixth level is not apprehended; because of the emptiness of external phenomena the sixth level is not apprehended; because of the emptiness of external and internal phenomena the sixth level is not apprehended; because of the emptiness of emptiness the sixth level is not apprehended; because of the emptiness of great extent the sixth level is not apprehended; because of the emptiness of ultimate reality the sixth level is not apprehended; because of the emptiness of conditioned phenomena the sixth level is not apprehended; because of the emptiness of unconditioned phenomena the sixth level is not apprehended; because of the emptiness of the unlimited the sixth level is not apprehended; because of the emptiness of that which has neither beginning nor end the sixth level is not apprehended; because of the emptiness of nonexclusion the sixth level is not apprehended; because of the emptiness of inherent nature the sixth level is not apprehended; because of the emptiness of all phenomena the sixth level is not apprehended; because of the emptiness of intrinsic defining characteristics the sixth level is not apprehended; because of the emptiness of that which cannot be apprehended the sixth level is not [F.245.b] apprehended; because of the emptiness of nonentities the sixth level is not apprehended; because of the emptiness of essential nature the sixth level is not apprehended; and because of the emptiness of an essential nature of nonentities the sixth level is not apprehended.
10.277「由於內空，第六地不可得；由於外空，第六地不可得；由於內外空，第六地不可得；由於空空，第六地不可得；由於大空，第六地不可得；由於勝義空，第六地不可得；由於有為空，第六地不可得；由於無為空，第六地不可得；由於無邊空，第六地不可得；由於無始空，第六地不可得；由於無遮空，第六地不可得；由於自性空，第六地不可得；由於一切法空，第六地不可得；由於自相空，第六地不可得；由於無取捨空，第六地不可得；由於非有空，第六地不可得；由於本質空，第六地不可得；由於無實空，第六地不可得。」
10.278“Because of the emptiness of internal phenomena the seventh level is not apprehended; because of the emptiness of external phenomena the seventh level is not apprehended; because of the emptiness of external and internal phenomena the seventh level is not apprehended; because of the emptiness of emptiness the seventh level is not apprehended; because of the emptiness of great extent the seventh level is not apprehended; because of the emptiness of ultimate reality the seventh level is not apprehended; because of the emptiness of conditioned phenomena the seventh level is not apprehended; because of the emptiness of unconditioned phenomena the seventh level is not apprehended; because of the emptiness of the unlimited the seventh level is not apprehended; because of the emptiness of that which has neither beginning nor end the seventh level is not apprehended; because of the emptiness of nonexclusion the seventh level is not apprehended; because of the emptiness of inherent nature the seventh level is not apprehended; because of the emptiness of all phenomena the seventh level is not apprehended; because of the emptiness of intrinsic defining characteristics the seventh level is not apprehended; because of the emptiness of that which cannot be apprehended the seventh level is not apprehended; because of the emptiness of nonentities the seventh level is not apprehended; because of the emptiness of essential nature the seventh level is not apprehended; and because of the emptiness of an essential nature of nonentities the seventh level is not apprehended.
10.278「由於內空，第七地不可得；由於外空，第七地不可得；由於內外空，第七地不可得；由於空空，第七地不可得；由於大空，第七地不可得；由於勝義空，第七地不可得；由於有為空，第七地不可得；由於無為空，第七地不可得；由於無邊空，第七地不可得；由於無始空，第七地不可得；由於無遮空，第七地不可得；由於自性空，第七地不可得；由於一切法空，第七地不可得；由於自相空，第七地不可得；由於無取捨空，第七地不可得；由於非有空，第七地不可得；由於本質空，第七地不可得；由於無實空，第七地不可得。」
10.279“Because of the emptiness of internal phenomena the eighth level is not apprehended; because of the emptiness of external phenomena the eighth level is not apprehended; because of the emptiness of external and internal phenomena the eighth level is not apprehended; because of the emptiness of emptiness the eighth level is not apprehended; because of the emptiness of great extent the eighth level is not [F.246.a] apprehended; because of the emptiness of ultimate reality the eighth level is not apprehended; because of the emptiness of conditioned phenomena the eighth level is not apprehended; because of the emptiness of unconditioned phenomena the eighth level is not apprehended; because of the emptiness of the unlimited the eighth level is not apprehended; because of the emptiness of that which has neither beginning nor end the eighth level is not apprehended; because of the emptiness of nonexclusion the eighth level is not apprehended; because of the emptiness of inherent nature the eighth level is not apprehended; because of the emptiness of all phenomena the eighth level is not apprehended; because of the emptiness of intrinsic defining characteristics the eighth level is not apprehended; because of the emptiness of that which cannot be apprehended the eighth level is not apprehended; because of the emptiness of nonentities the eighth level is not apprehended; because of the emptiness of essential nature the eighth level is not apprehended; and because of the emptiness of an essential nature of nonentities the eighth level is not apprehended.
10.279「由於內空，第八地不可得；由於外空，第八地不可得；由於內外空，第八地不可得；由於空空，第八地不可得；由於大空，第八地不可得；由於勝義空，第八地不可得；由於有為空，第八地不可得；由於無為空，第八地不可得；由於無邊空，第八地不可得；由於無始空，第八地不可得；由於無遮空，第八地不可得；由於自性空，第八地不可得；由於一切法空，第八地不可得；由於自相空，第八地不可得；由於無取捨空，第八地不可得；由於非有空，第八地不可得；由於本質空，第八地不可得；以及由於無實空，第八地不可得。」
10.280“Because of the emptiness of internal phenomena the ninth level is not apprehended; because of the emptiness of external phenomena the ninth level is not apprehended; because of the emptiness of external and internal phenomena the ninth level is not apprehended; because of the emptiness of emptiness the ninth level is not apprehended; because of the emptiness of great extent the ninth level is not apprehended; because of the emptiness of ultimate reality the ninth level is not apprehended; because of the emptiness of conditioned phenomena the ninth level is not apprehended; because of the emptiness of unconditioned phenomena the ninth level is not apprehended; because of the emptiness of the unlimited the ninth level is not apprehended; because of the emptiness of that which has neither beginning nor end the ninth level is not apprehended; because of the emptiness of nonexclusion the ninth level is not apprehended; because of the emptiness of inherent nature [F.246.b] the ninth level is not apprehended; because of the emptiness of all phenomena the ninth level is not apprehended; because of the emptiness of intrinsic defining characteristics the ninth level is not apprehended; because of the emptiness of that which cannot be apprehended the ninth level is not apprehended; because of the emptiness of nonentities the ninth level is not apprehended; because of the emptiness of essential nature the ninth level is not apprehended; and because of the emptiness of an essential nature of nonentities the ninth level is not apprehended.
10.280「由於內空，第九地不可得；由於外空，第九地不可得；由於內外空，第九地不可得；由於空空，第九地不可得；由於大空，第九地不可得；由於勝義空，第九地不可得；由於有為空，第九地不可得；由於無為空，第九地不可得；由於無邊空，第九地不可得；由於無始空，第九地不可得；由於無遮空，第九地不可得；由於自性空，第九地不可得；由於一切法空，第九地不可得；由於自相空，第九地不可得；由於無取捨空，第九地不可得；由於非有空，第九地不可得；由於本質空，第九地不可得；由於無實空，第九地不可得。」
10.281“Because of the emptiness of internal phenomena the tenth level is not apprehended; because of the emptiness of external phenomena the tenth level is not apprehended; because of the emptiness of external and internal phenomena the tenth level is not apprehended; because of the emptiness of emptiness the tenth level is not apprehended; because of the emptiness of great extent the tenth level is not apprehended; because of the emptiness of ultimate reality the tenth level is not apprehended; because of the emptiness of conditioned phenomena the tenth level is not apprehended; because of the emptiness of unconditioned phenomena the tenth level is not apprehended; because of the emptiness of the unlimited the tenth level is not apprehended; because of the emptiness of that which has neither beginning nor end the tenth level is not apprehended; because of the emptiness of nonexclusion the tenth level is not apprehended; because of the emptiness of inherent nature the tenth level is not apprehended; because of the emptiness of all phenomena the tenth level is not apprehended; because of the emptiness of intrinsic defining characteristics the tenth level is not apprehended; because of the emptiness of that which cannot be apprehended the tenth level is not apprehended; because of the emptiness of nonentities the tenth level is not apprehended; because of the emptiness of essential nature the tenth level is not apprehended; and because of the emptiness of an essential nature of nonentities the tenth level is not apprehended.
10.281因為內空第十地不可得；因為外空第十地不可得；因為內外空第十地不可得；因為空空第十地不可得；因為大空第十地不可得；因為勝義空第十地不可得；因為有為空第十地不可得；因為無為空第十地不可得；因為無邊空第十地不可得；因為無始無終空第十地不可得；因為無遮空第十地不可得；因為自性空第十地不可得；因為一切法空第十地不可得；因為自相空第十地不可得；因為無取捨空第十地不可得；因為非有空第十地不可得；因為本質空第十地不可得；因為無實空第十地不可得。
10.282“If you ask why, [F.247.a] Subhūti, it is because the first level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the second level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the third level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the fourth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the fifth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the sixth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the seventh level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the eighth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; the ninth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended; and the tenth level that cannot be apprehended because of utter purity is neither apprehended, nor is it not apprehended.
10.282「須菩提，如果你問為什麼，那是因為第一地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第二地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第三地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第四地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第五地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第六地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第七地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第八地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第九地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到；第十地因為究竟清淨而不可得，既不是被得到，也不是沒有被得到。」
10.283“Owing to the emptiness of internal phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of external phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of emptiness, [F.247.b] because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of great extent, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of the unlimited, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of inherent nature, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of all phenomena, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the maturation of beings is not apprehended. Owing to [F.248.a] the emptiness of nonentities, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of essential nature, because of utter purity the maturation of beings is not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the maturation of beings is not apprehended.
10.283「由於內空，因究竟清淨故有情成熟不可得。由於外空，因究竟清淨故有情成熟不可得。由於內外空，因究竟清淨故有情成熟不可得。由於空空，因究竟清淨故有情成熟不可得。由於大空，因究竟清淨故有情成熟不可得。由於勝義空，因究竟清淨故有情成熟不可得。由於有為空，因究竟清淨故有情成熟不可得。由於無為空，因究竟清淨故有情成熟不可得。由於無邊空，因究竟清淨故有情成熟不可得。由於無始空，因究竟清淨故有情成熟不可得。由於無遮空，因究竟清淨故有情成熟不可得。由於自性空，因究竟清淨故有情成熟不可得。由於一切法空，因究竟清淨故有情成熟不可得。由於自相空，因究竟清淨故有情成熟不可得。由於無取空，因究竟清淨故有情成熟不可得。由於非有空，因究竟清淨故有情成熟不可得。由於本質空，因究竟清淨故有情成熟不可得。由於無實空，因究竟清淨故有情成熟不可得。」
10.284“Owing to the emptiness of internal phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of external phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of emptiness, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of great extent, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of the unlimited, because of utter purity the refinement of a buddhafield [F.248.b] is not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of inherent nature, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of all phenomena, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of nonentities, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of essential nature, because of utter purity the refinement of a buddhafield is not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the refinement of a buddhafield is not apprehended.
10.284"由於內空，依究竟清淨，淨佛土不可得。由於外空，依究竟清淨，淨佛土不可得。由於內外空，依究竟清淨，淨佛土不可得。由於空空，依究竟清淨，淨佛土不可得。由於大空，依究竟清淨，淨佛土不可得。由於勝義空，依究竟清淨，淨佛土不可得。由於有為空，依究竟清淨，淨佛土不可得。由於無為空，依究竟清淨，淨佛土不可得。由於無邊空，依究竟清淨，淨佛土不可得。由於無始無終空，依究竟清淨，淨佛土不可得。由於無遮空，依究竟清淨，淨佛土不可得。由於自性空，依究竟清淨，淨佛土不可得。由於一切法空，依究竟清淨，淨佛土不可得。由於自相空，依究竟清淨，淨佛土不可得。由於無取空，依究竟清淨，淨佛土不可得。由於非有空，依究竟清淨，淨佛土不可得。由於本性空，依究竟清淨，淨佛土不可得。由於無性無性空，依究竟清淨，淨佛土不可得。"
10.285“Owing to the emptiness of internal phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of external phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of external and internal phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of emptiness, because of utter purity the five eyes are not apprehended. Owing to the emptiness [F.249.a] of great extent, because of utter purity the five eyes are not apprehended. Owing to the emptiness of ultimate reality, because of utter purity the five eyes are not apprehended. Owing to the emptiness of conditioned phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of unconditioned phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of the unlimited, because of utter purity the five eyes are not apprehended. Owing to the emptiness of that which has neither beginning nor end, because of utter purity the five eyes are not apprehended. Owing to the emptiness of nonexclusion, because of utter purity the five eyes are not apprehended. Owing to the emptiness of inherent nature, because of utter purity the five eyes are not apprehended. Owing to the emptiness of all phenomena, because of utter purity the five eyes are not apprehended. Owing to the emptiness of intrinsic defining characteristics, because of utter purity the five eyes are not apprehended. Owing to the emptiness of that which cannot be apprehended, because of utter purity the five eyes are not apprehended. Owing to the emptiness of nonentities, because of utter purity the five eyes are not apprehended. Owing to the emptiness of essential nature, because of utter purity the five eyes are not apprehended. Owing to the emptiness of an essential nature of nonentities, because of utter purity the five eyes are not apprehended.
10.285「因為內空，由於究竟清淨，五眼不可得。因為外空，由於究竟清淨，五眼不可得。因為內外空，由於究竟清淨，五眼不可得。因為空空，由於究竟清淨，五眼不可得。因為大空，由於究竟清淨，五眼不可得。因為勝義空，由於究竟清淨，五眼不可得。因為有為空，由於究竟清淨，五眼不可得。因為無為空，由於究竟清淨，五眼不可得。因為無邊空，由於究竟清淨，五眼不可得。因為無始無終空，由於究竟清淨，五眼不可得。因為無遮空，由於究竟清淨，五眼不可得。因為自性空，由於究竟清淨，五眼不可得。因為一切法空，由於究竟清淨，五眼不可得。因為自相空，由於究竟清淨，五眼不可得。因為無取捨空，由於究竟清淨，五眼不可得。因為非有空，由於究竟清淨，五眼不可得。因為本質空，由於究竟清淨，五眼不可得。因為無實空，由於究竟清淨，五眼不可得。」
10.286“So it is, Subhūti, that bodhisattva great beings practicing the perfection of wisdom will attain emancipation in all-aspect omniscience in the Great Vehicle through not apprehending [F.249.b] any phenomena.
10.286「須菩提，菩薩摩訶薩修習般若波羅蜜多，以不取著一切法，於大乘中將在一切相智獲得解脫。
10.287This completes the tenth chapter from The Perfection of Wisdom in One Hundred Thousand Lines. [B18]
10.287（結尾）