Chapter 15
第十五章
15.1The gods then thought, “In what possible form should we accept those who hear the Dharma from the elder Subhūti to be?”
15.1那些天神想道："我們應該以什麼樣的方式來看待從尊者須菩提處聽聞正法的人呢？"
15.2Then the venerable Subhūti, knowing in his mind the mental questioning of those gods, [F.363.b] said to those gods, “Gods, you should accept that my Dharma teaching is like an illusion, and, gods, that those who listen to the Dharma from me are also like an illusion. Gods, you should take my Dharma teaching as like a magical display, and, gods, you should accept that those who listen to the Dharma from me are also like a magical display. They do not hear anything at all, nor do they actualize anything at all.”
15.2那時尊者須菩提，以心知那些天神的心之所想，對那些天神說："天神們，你們應當了解我的法教猶如幻，天神們，那些從我聽聞法的眾生也猶如幻。天神們，你們應當把我的法教視為如化，天神們，你們應當了解那些從我聽聞法的眾生也如化。他們完全不聽聞任何東西，也完全不成就任何東西。"
15.3The gods then asked the venerable Subhūti, “Venerable monk Subhūti, are those beings like an illusion, and are those who listen to the Dharma like an illusion? Are those beings like a magical display, and are those who listen to the Dharma like a magical display?”
15.3天神們隨後問尊者須菩提說：「尊者須菩提，那些眾生如同幻相嗎？聽聞法的人也如同幻相嗎？那些眾生如同化相嗎？聽聞法的人也如同化相嗎？」
15.4“It is so, gods, it is so,” replied Subhūti. “Those beings are like an illusion, and those who listen to the Dharma are also like an illusion. Those beings are like a magical display, and those who listen to the Dharma are also like a magical display. Those beings, gods, are like a dream, and those beings, gods, are like an illusion.
15.4須菩提回答說：「是的，天神們，確實如此。那些有情就像幻象一樣，聽聞法的人也像幻象一樣。那些有情就像化一樣，聽聞法的人也像化一樣。那些有情，天神們，就像夢一樣，那些有情，天神們，也就像幻象一樣。」
15.5“Physical forms, gods, are also like a dream, like an illusion. Feelings, gods, are also like a dream, like an illusion. Perceptions, gods, are also like a dream, like an illusion. Formative predispositions, gods, are also like a dream, like an illusion. And consciousness, gods, is also like a dream, like an illusion. The eyes, gods, are also like a dream, like an illusion. The ears are also like a dream, like an illusion. The nose is also like a dream, like an illusion. The tongue is also like a dream, like an illusion. The body is also like a dream, like an illusion. And the mental faculty is also like a dream, like an illusion. Sights are like a dream, like an illusion. Sounds are like a dream, like an illusion. Odors are like a dream, like an illusion. Smells are like a dream, like an illusion. Tangibles are like a dream, like an illusion. And mental phenomena are like a dream, like an illusion. Visual consciousness is also like a dream, like an illusion. Auditory consciousness is also like a dream, like an illusion. [F.364.a] Olfactory consciousness is also like a dream, like an illusion. Gustatory consciousness is also like a dream, like an illusion. Tactile consciousness is also like a dream, like an illusion. And mental consciousness is also like a dream, like an illusion. Visually compounded sensory contact is also like a dream, like an illusion. Aurally compounded sensory contact is also like a dream, like an illusion. Nasally compounded sensory contact is also like a dream, like an illusion. Lingually compounded sensory contact is also like a dream, like an illusion. Corporeally compounded sensory contact is also like a dream, like an illusion. And mentally compounded sensory contact is also like a dream, like an illusion. Feelings conditioned by visually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by aurally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by nasally compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by lingually compounded sensory contact are also like a dream, like an illusion. Feelings conditioned by corporeally compounded sensory contact are also like a dream, like an illusion. And feelings conditioned by mentally compounded sensory contact, are also like a dream, like an illusion.
15.5「色天神啊，也如夢幻。受天神啊，也如夢幻。想天神啊，也如夢幻。行天神啊，也如夢幻。識天神啊，也如夢幻。眼天神啊，也如夢幻。耳也如夢幻。鼻也如夢幻。舌也如夢幻。身也如夢幻。意根也如夢幻。色境如夢幻。聲如夢幻。香如夢幻。香如夢幻。觸如夢幻。法也如夢幻。眼識也如夢幻。耳識也如夢幻。鼻識也如夢幻。舌識也如夢幻。身識也如夢幻。意識也如夢幻。眼觸也如夢幻。耳觸也如夢幻。鼻觸也如夢幻。舌觸也如夢幻。身觸也如夢幻。意觸也如夢幻。眼觸所生受也如夢幻。耳觸所生受也如夢幻。鼻觸所生受也如夢幻。舌觸所生受也如夢幻。身觸所生受也如夢幻。意觸所生受也如夢幻。」
15.6“The earth element is also like a dream, like an illusion. The water element is also like a dream, like an illusion. The fire element is also like a dream, like an illusion. The wind element is also like a dream, like an illusion. The space element is also like a dream, like an illusion. And the consciousness element is also like a dream, like an illusion.
15.6「地界也如同夢幻。水界也如同夢幻。火界也如同夢幻。風界也如同夢幻。空界也如同夢幻。識界也如同夢幻。
15.7“Ignorance is also like a dream, like an illusion. Formative predispositions are also like a dream, like an illusion. Consciousness is also like a dream, like an illusion. Name and form are also like a dream, like an illusion. The six sense fields are also like a dream, like an illusion. Sensory contact is also like a dream, like an illusion. Sensation is also like a dream, like an illusion. Craving is also like a dream, like an illusion. Grasping is also like a dream, like an illusion. The rebirth process is also [F.364.b] like a dream, like an illusion. Birth is also like a dream, like an illusion. And aging and death are also like a dream, like an illusion.
15.7「無明也如夢，如幻。行也如夢，如幻。識也如夢，如幻。名色也如夢，如幻。六入也如夢，如幻。觸也如夢，如幻。受也如夢，如幻。愛也如夢，如幻。取也如夢，如幻。有也如夢，如幻。生也如夢，如幻。老死也如夢，如幻。」
15.8“The perfection of generosity is also like a dream, like an illusion. The perfection of ethical discipline is also like a dream, like an illusion. The perfection of tolerance is also like a dream, like an illusion. The perfection of perseverance is also like a dream, like an illusion. The perfection of meditative concentration is also like a dream, like an illusion. And the perfection of wisdom is also like a dream, like an illusion.
15.8「布施波羅蜜也如夢、如幻。持戒波羅蜜也如夢、如幻。忍辱波羅蜜也如夢、如幻。精進波羅蜜也如夢、如幻。禪定波羅蜜也如夢、如幻。般若波羅蜜也如夢、如幻。」
15.9“The emptiness of internal phenomena is also like a dream, like an illusion. The emptiness of external phenomena is also like a dream, like an illusion. The emptiness of external and internal phenomena is also like a dream, like an illusion. The emptiness of emptiness is also like a dream, like an illusion. The emptiness of great extent is also like a dream, like an illusion. The emptiness of ultimate reality is also like a dream, like an illusion. The emptiness of conditioned phenomena is also like a dream, like an illusion. The emptiness of unconditioned phenomena is also like a dream, like an illusion. The emptiness of the unlimited is also like a dream, like an illusion. The emptiness of that which has neither beginning nor end is also like a dream, like an illusion. The emptiness of nonexclusion is also like a dream, like an illusion. The emptiness of inherent nature is also like a dream, like an illusion. The emptiness of all phenomena is also like a dream, like an illusion. The emptiness of intrinsic defining characteristics is also like a dream, like an illusion. The emptiness of that which cannot be apprehended is also like a dream, like an illusion. The emptiness of nonentities is also like a dream, like an illusion. The emptiness of essential nature is also like a dream, like an illusion. And the emptiness of an essential nature of nonentities is also like a dream, like an illusion.
15.9「內空也如夢幻。外空也如夢幻。內外空也如夢幻。空空也如夢幻。大空也如夢幻。勝義空也如夢幻。有為空也如夢幻。無為空也如夢幻。無邊空也如夢幻。無始空也如夢幻。無遮空也如夢幻。自性空也如夢幻。一切法空也如夢幻。自相空也如夢幻。無取捨空也如夢幻。非有空也如夢幻。本質空也如夢幻。無實空也如夢幻。
15.10“The applications of mindfulness are also like a dream, like an illusion. The correct exertions are also like a dream, like an illusion. The supports for miraculous ability are also like a dream, like an illusion. The faculties [F.365.a] are also like a dream, like an illusion. The powers are also like a dream, like an illusion. The branches of enlightenment are also like a dream, like an illusion. And the noble eightfold path is also like a dream, like an illusion.
15.10「念處也如夢，如幻。正勤也如夢，如幻。神足也如夢，如幻。根也如夢，如幻。力也如夢，如幻。覺支也如夢，如幻。八正道也如夢，如幻。
15.11“The truths of the noble ones are also like a dream, like an illusion. The meditative concentrations are also like a dream, like an illusion. The immeasurable attitudes are also like a dream, like an illusion. The formless absorptions are also like a dream, like an illusion. The liberations are also like a dream, like an illusion. The serial steps of meditative absorption are also like a dream, like an illusion. The emptiness, signlessness, and wishlessness gateways to liberation are also like a dream, like an illusion. The extrasensory powers are also like a dream, like an illusion. The meditative stabilities are also like a dream, like an illusion. The dhāraṇī gateways are also like a dream, like an illusion. The powers of the tathāgatas are also like a dream, like an illusion. The fearlessnesses are also like a dream, like an illusion. The kinds of exact knowledge are also like a dream, like an illusion. Great loving kindness is also like a dream, like an illusion. Great compassion is also like a dream, like an illusion. And the distinct qualities of the buddhas are also like a dream, like an illusion.
15.11「聖諦也如夢，如幻。禪定也如夢，如幻。四無量心也如夢，如幻。無色定也如夢，如幻。解脫也如夢，如幻。定次第也如夢，如幻。空無相無願解脫門也如夢，如幻。神通也如夢，如幻。三摩地也如夢，如幻。陀羅尼門也如夢，如幻。如來力也如夢，如幻。無畏也如夢，如幻。無所畏法也如夢，如幻。大慈也如夢，如幻。大悲也如夢，如幻。佛不共法也如夢，如幻。」
15.12“The fruit of having entered the stream is also like a dream, like an illusion. The fruit of once-returner is also like a dream, like an illusion. The fruit of non-returner is also like a dream, like an illusion. Arhatship is also like a dream, like an illusion. Individual enlightenment is also like a dream, like an illusion. And perfect, complete enlightenment, gods, is also like a dream, like an illusion.”
15.12「入流果如夢、如幻。一來果如夢、如幻。不還果如夢、如幻。阿羅漢果如夢、如幻。獨覺如夢、如幻。天神啊，無上正等正覺也如夢、如幻。」
15.13Then the gods asked the venerable Subhūti, [F.365.b] “Venerable monk Subhūti, when you say that enlightenment is also like a dream, like an illusion, do you also say that nirvāṇa is like a dream, like an illusion?”
15.13那時天神們問尊者須菩提說：「尊者比丘須菩提，當您說菩提也如夢、如幻時，您也說涅槃如夢、如幻嗎？」
15.14“Gods,” replied Subhūti, “I declare that nirvāṇa also is like a dream, like an illusion. And even if there were anything else more sublime than nirvāṇa, that too, I say, would be like a dream, like an illusion. If you ask why, gods, it is because being like a dream and being like an illusion, and nirvāṇa, are without duality and cannot be divided into two.”
15.14「天神們，」須菩提回答道，「我宣說涅槃也如同夢境，如同幻相。即使還有比涅槃更殊勝的東西，那個，我也說是如同夢境，如同幻相。如果你們問為什麼，天神們，那是因為如同夢境和如同幻相，以及涅槃，都是無二的，不可分為兩部分。」
15.15Then the venerable Śāripūtra, the venerable Mahāmaudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, the venerable Mahākāśyapa, along with many thousands of bodhisattvas inquired of the venerable Subhūti, “Venerable monk Subhūti, who will have confidence in this perfection of wisdom, which is so profound, so hard to discern, so hard to realize, so peaceful, so clear, so subtle, and so sublime?”
15.15尊者舍利弗、尊者大目犍連、尊者大迦旃延、尊者大迦葉、尊者富樓那彌多羅尼子、尊者大迦葉，以及許多千位菩薩，都向尊者須菩提請問說：「尊者須菩提，誰將對這般若波羅蜜多產生信心呢？它是如此深奧、如此難以辨別、如此難以證悟、如此寂靜、如此明淨、如此微妙、如此殊勝。」
15.16The venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings, “Venerable ones, irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much that which is to be known by the learned and wise.
15.16尊者須菩提向那些大聲聞和菩薩摩訶薩回答說：「尊者們，不退轉菩薩將對這種般若波羅蜜多產生信心，這種般若波羅蜜多是如此深奧，如此難以探究，如此不是思辨的對象，如此微妙，如此清晰，如此難以看見，如此難以實現，如此寂靜，如此殊勝，如此至為高貴，以及如此為智者所應知曉的。」
15.17“Individuals who have seen the truths, or arhats who have attained the cessation [F.366.a] of contaminants and have fulfilled their intentions, or beings who have accomplished their tasks for the conquerors of the past and repeatedly cultivated roots of virtue under many hundred millions of buddhas, and who are sons and daughters of good families who are being assisted by a spiritual mentor, will have confidence in this perfection of wisdom so profound, so hard to investigate, so not an object of speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much that which is to be known by the learned and wise.
15.17「已見真實的數取趣，或已證得滅盡煩惱、圓滿所願的阿羅漢，或已為過去諸勝者完成任務、於無數百萬尊佛所多次修習善根的眾生，以及蒙受善知識幫助的善男子善女人，將會對此般若波羅蜜多產生信心。這般若波羅蜜多極其深奧、難以探究、非思慮所及、甚深微細、明朗易見、難以現證、難以證悟、寂靜微妙、極其殊勝、智者所知。」
15.18“They will not falsely imagine that physical forms are empty, and they will not falsely imagine that emptiness is physical forms; they will not falsely imagine that feelings are empty, and they will not falsely imagine that emptiness is feelings; they will not falsely imagine that perceptions are empty, and they will not falsely imagine that emptiness is perceptions; they will not falsely imagine that formative predispositions are empty, and they will not falsely imagine that emptiness is formative predispositions; and they will not falsely imagine that consciousness is empty, and they will not falsely imagine that emptiness is consciousness.
15.18「他們不會錯誤地想像色是空性，也不會錯誤地想像空性是色；他們不會錯誤地想像受是空性，也不會錯誤地想像空性是受；他們不會錯誤地想像想是空性，也不會錯誤地想像空性是想；他們不會錯誤地想像行是空性，也不會錯誤地想像空性是行；他們不會錯誤地想像識是空性，也不會錯誤地想像空性是識。」
15.19“They will not falsely imagine that physical forms are signless, and they will not falsely imagine that signlessness is physical forms; they will not falsely imagine that feelings are signless, and they will not falsely imagine that signlessness is feelings; they will not falsely imagine that perceptions are signless, and they will not falsely imagine that signlessness is perceptions; they will not falsely imagine that formative predispositions are signless, and they will not falsely imagine that signlessness [F.366.b] is formative predispositions; and they will not falsely imagine that consciousness is signless, and they will not falsely imagine that signlessness is consciousness.
15.19「他們不會虛妄地想像色是無相的，也不會虛妄地想像無相是色；他們不會虛妄地想像受是無相的，也不會虛妄地想像無相是受；他們不會虛妄地想像想是無相的，也不會虛妄地想像無相是想；他們不會虛妄地想像行是無相的，也不會虛妄地想像無相是行；他們不會虛妄地想像識是無相的，也不會虛妄地想像無相是識。」
15.20“They will not falsely imagine that physical forms are wishless, and they will not falsely imagine that wishlessness is physical forms; they will not falsely imagine that feelings are wishless, and they will not falsely imagine that wishlessness is feelings; they will not falsely imagine that perceptions are wishless, and they will not falsely imagine that wishlessness is perceptions; they will not falsely imagine that formative predispositions are wishless, and they will not falsely imagine that wishlessness is formative predispositions; and they will not falsely imagine that consciousness is wishless, and they will not falsely imagine that wishlessness is consciousness.
15.20「他們不會錯誤地認為色是無願的，也不會錯誤地認為無願是色；他們不會錯誤地認為受是無願的，也不會錯誤地認為無願是受；他們不會錯誤地認為想是無願的，也不會錯誤地認為無願是想；他們不會錯誤地認為行是無願的，也不會錯誤地認為無願是行；他們不會錯誤地認為識是無願的，也不會錯誤地認為無願是識。」
15.21“They will not falsely imagine that physical forms are nonarising, and they will not falsely imagine that nonarising is physical forms; they will not falsely imagine that feelings are nonarising, and they will not falsely imagine that nonarising is feelings; they will not falsely imagine that perceptions are nonarising, and they will not falsely imagine that nonarising is perceptions; they will not falsely imagine that formative predispositions are nonarising, and they will not falsely imagine that nonarising is formative predispositions; and they will not falsely imagine that consciousness is nonarising, and they will not falsely imagine that nonarising is consciousness.
15.21「他們不會錯誤地想像色是無生，也不會錯誤地想像無生是色；他們不會錯誤地想像受是無生，也不會錯誤地想像無生是受；他們不會錯誤地想像想是無生，也不會錯誤地想像無生是想；他們不會錯誤地想像行是無生，也不會錯誤地想像無生是行；他們不會錯誤地想像識是無生，也不會錯誤地想像無生是識。」
15.22“They will not falsely imagine that physical forms are nonceasing, and they will not falsely imagine that nonceasing is physical forms; they will not falsely imagine that feelings are nonceasing, [F.367.a] and they will not falsely imagine that nonceasing is feelings; they will not falsely imagine that perceptions are nonceasing, and they will not falsely imagine that nonceasing is perceptions; they will not falsely imagine that formative predispositions are nonceasing, and they will not falsely imagine that nonceasing is formative predispositions; and they will not falsely imagine that consciousness is nonceasing, and they will not falsely imagine that nonceasing is consciousness.
15.22「他們不會虛妄地想像色是不滅的，也不會虛妄地想像不滅是色；他們不會虛妄地想像受是不滅的，也不會虛妄地想像不滅是受；他們不會虛妄地想像想是不滅的，也不會虛妄地想像不滅是想；他們不會虛妄地想像行是不滅的，也不會虛妄地想像不滅是行；他們不會虛妄地想像識是不滅的，也不會虛妄地想像不滅是識。」
15.23“They will not falsely imagine that physical forms are at peace, and they will not falsely imagine that being at peace is physical forms; they will not falsely imagine that feelings are at peace, and they will not falsely imagine that being at peace is feelings; they will not falsely imagine that perceptions are at peace, and they will not falsely imagine that being at peace is perceptions; they will not falsely imagine that formative predispositions are at peace, and they will not falsely imagine that being at peace is formative predispositions; and they will not falsely imagine that consciousness is at peace, and they will not falsely imagine that being at peace is consciousness.
15.23「他們不會虛妄地想像色是寂靜的，也不會虛妄地想像寂靜是色；他們不會虛妄地想像受是寂靜的，也不會虛妄地想像寂靜是受；他們不會虛妄地想像想是寂靜的，也不會虛妄地想像寂靜是想；他們不會虛妄地想像行是寂靜的，也不會虛妄地想像寂靜是行；他們不會虛妄地想像識是寂靜的，也不會虛妄地想像寂靜是識。」
15.24“They will not falsely imagine that physical forms are void, and they will not falsely imagine that voidness is physical forms; they will not falsely imagine that feelings are void, and they will not falsely imagine that voidness is feelings; they will not falsely imagine that perceptions are void, and they will not falsely imagine that voidness is perceptions; they will not falsely imagine that formative predispositions are void, and they will not falsely imagine that voidness is formative predispositions; and they will not falsely imagine that consciousness is void, and they will not falsely imagine that voidness is consciousness. [F.367.b]
15.24他們不會虛妄想像色是空性，也不會虛妄想像空性是色；他們不會虛妄想像受是空性，也不會虛妄想像空性是受；他們不會虛妄想像想是空性，也不會虛妄想像空性是想；他們不會虛妄想像行是空性，也不會虛妄想像空性是行；他們也不會虛妄想像識是空性，也不會虛妄想像空性是識。
15.25“They will not falsely imagine that the eyes are empty, and they will not falsely imagine that emptiness is the eyes; they will not falsely imagine that the ears are empty, and they will not falsely imagine that emptiness is the ears; they will not falsely imagine that the nose is empty, and they will not falsely imagine that emptiness is the nose; they will not falsely imagine that the tongue is empty, and they will not falsely imagine that emptiness is the tongue; they will not falsely imagine that the body is empty, and they will not falsely imagine that emptiness is the body; and they will not falsely imagine that the mental faculty is empty, and they will not falsely imagine that emptiness is the mental faculty.
15.25「他們不會虛妄想象眼根是空性，也不會虛妄想象空性是眼根；他們不會虛妄想象耳根是空性，也不會虛妄想象空性是耳根；他們不會虛妄想象鼻根是空性，也不會虛妄想象空性是鼻根；他們不會虛妄想象舌根是空性，也不會虛妄想象空性是舌根；他們不會虛妄想象身根是空性，也不會虛妄想象空性是身根；他們不會虛妄想象意根是空性，也不會虛妄想象空性是意根。」
15.26“They will not falsely imagine that the eyes are signless, and they will not falsely imagine that signlessness is the eyes; they will not falsely imagine that the ears are signless, and they will not falsely imagine that signlessness is the ears; they will not falsely imagine that the nose is signless, and they will not falsely imagine that signlessness is the nose; they will not falsely imagine that the tongue is signless, and they will not falsely imagine that signlessness is the tongue; they will not falsely imagine that the body is signless, and they will not falsely imagine that signlessness is the body; and they will not falsely imagine that the mental faculty is signless, and they will not falsely imagine that signlessness is the mental faculty.
15.26他們不會錯誤地認為眼根是無相的，也不會錯誤地認為無相是眼根；他們不會錯誤地認為耳根是無相的，也不會錯誤地認為無相是耳根；他們不會錯誤地認為鼻根是無相的，也不會錯誤地認為無相是鼻根；他們不會錯誤地認為舌根是無相的，也不會錯誤地認為無相是舌根；他們不會錯誤地認為身根是無相的，也不會錯誤地認為無相是身根；他們不會錯誤地認為意根是無相的，也不會錯誤地認為無相是意根。
15.27“They will not falsely imagine that the eyes are wishless, and they will not falsely imagine that wishlessness is the eyes; they will not falsely imagine that the ears are wishless, [F.368.a] and they will not falsely imagine that wishlessness is the ears; they will not falsely imagine that the nose is wishless, and they will not falsely imagine that wishlessness is the nose; they will not falsely imagine that the tongue is wishless, and they will not falsely imagine that wishlessness is the tongue; they will not falsely imagine that the body is wishless, and they will not falsely imagine that wishlessness is the body; and they will not falsely imagine that the mental faculty is wishless, and they will not falsely imagine that wishlessness is the mental faculty.
15.27「他們不會虛妄地想像眼根是無願的，也不會虛妄地想像無願是眼根；他們不會虛妄地想像耳根是無願的，也不會虛妄地想像無願是耳根；他們不會虛妄地想像鼻根是無願的，也不會虛妄地想像無願是鼻根；他們不會虛妄地想像舌根是無願的，也不會虛妄地想像無願是舌根；他們不會虛妄地想像身根是無願的，也不會虛妄地想像無願是身根；他們不會虛妄地想像意根是無願的，也不會虛妄地想像無願是意根。」
15.28“They will not falsely imagine that the eyes are nonarising, and they will not falsely imagine that nonarising is the eyes; they will not falsely imagine that the ears are nonarising, and they will not falsely imagine that nonarising is the ears; they will not falsely imagine that the nose is nonarising, and they will not falsely imagine that nonarising is the nose; they will not falsely imagine that the tongue is nonarising, and they will not falsely imagine that nonarising is the tongue; they will not falsely imagine that the body is nonarising, and they will not falsely imagine that nonarising is the body; and they will not falsely imagine that the mental faculty is nonarising, and they will not falsely imagine that nonarising is the mental faculty.
15.28「他們不會虛妄地想像眼根是無生的，也不會虛妄地想像無生是眼根；他們不會虛妄地想像耳根是無生的，也不會虛妄地想像無生是耳根；他們不會虛妄地想像鼻根是無生的，也不會虛妄地想像無生是鼻根；他們不會虛妄地想像舌根是無生的，也不會虛妄地想像無生是舌根；他們不會虛妄地想像身根是無生的，也不會虛妄地想像無生是身根；他們也不會虛妄地想像意根是無生的，也不會虛妄地想像無生是意根。」
15.29“They will not falsely imagine that the eyes are nonceasing, and they will not falsely imagine that nonceasing is the eyes; they will not falsely imagine that the ears are nonceasing, and they will not falsely imagine that nonceasing is the ears; they will not falsely imagine that the nose is nonceasing, and they will not falsely imagine that nonceasing is the nose; they will not [F.368.b] falsely imagine that the tongue is nonceasing, and they will not falsely imagine that nonceasing is the tongue; they will not falsely imagine that the body is nonceasing, and they will not falsely imagine that nonceasing is the body; and they will not falsely imagine that the mental faculty is nonceasing, and they will not falsely imagine that nonceasing is the mental faculty.
15.29「他們不會虛妄地想像眼是不滅的，也不會虛妄地想像不滅是眼；他們不會虛妄地想像耳是不滅的，也不會虛妄地想像不滅是耳；他們不會虛妄地想像鼻是不滅的，也不會虛妄地想像不滅是鼻；他們不會虛妄地想像舌是不滅的，也不會虛妄地想像不滅是舌；他們不會虛妄地想像身是不滅的，也不會虛妄地想像不滅是身；他們不會虛妄地想像意是不滅的，也不會虛妄地想像不滅是意。」
15.30“They will not falsely imagine that the eyes are at peace, and they will not falsely imagine that being at peace is the eyes; they will not falsely imagine that the ears are at peace, and they will not falsely imagine that being at peace is the ears; they will not falsely imagine that the nose is at peace, and they will not falsely imagine that being at peace is the nose; they will not falsely imagine that the tongue is at peace, and they will not falsely imagine that being at peace is the tongue; they will not falsely imagine that the body is at peace, and they will not falsely imagine that being at peace is the body; and they will not falsely imagine that the mental faculty is at peace, and they will not falsely imagine that being at peace is the mental faculty.
15.30「他們不會妄想眼根是寂靜的，也不會妄想寂靜是眼根；他們不會妄想耳根是寂靜的，也不會妄想寂靜是耳根；他們不會妄想鼻根是寂靜的，也不會妄想寂靜是鼻根；他們不會妄想舌根是寂靜的，也不會妄想寂靜是舌根；他們不會妄想身根是寂靜的，也不會妄想寂靜是身根；他們不會妄想意根是寂靜的，也不會妄想寂靜是意根。」
15.31“They will not falsely imagine that the eyes are void, and they will not falsely imagine that voidness is the eyes; they will not falsely imagine that the ears are void, and they will not falsely imagine that voidness is the ears; they will not falsely imagine that the nose is void, and they will not falsely imagine that voidness is the nose; they will not falsely imagine that the tongue is void, and they will not falsely imagine that voidness is the tongue; they will not falsely imagine that the body is void, and they will not falsely imagine that voidness is the body; and they will not falsely imagine that the mental faculty is void, and they will not falsely imagine that voidness is the mental faculty.
15.31「他們不會錯誤地妄想眼根是空性，也不會錯誤地妄想空性是眼根；他們不會錯誤地妄想耳根是空性，也不會錯誤地妄想空性是耳根；他們不會錯誤地妄想鼻根是空性，也不會錯誤地妄想空性是鼻根；他們不會錯誤地妄想舌根是空性，也不會錯誤地妄想空性是舌根；他們不會錯誤地妄想身根是空性，也不會錯誤地妄想空性是身根；他們不會錯誤地妄想意根是空性，也不會錯誤地妄想空性是意根。」
15.32“They will not falsely imagine that sights are empty, and they will not falsely [F.369.a] imagine that emptiness is sights; they will not falsely imagine that sounds are empty, and they will not falsely imagine that emptiness is sounds; they will not falsely imagine that odors are empty, and they will not falsely imagine that emptiness is odors; they will not falsely imagine that tastes are empty, and they will not falsely imagine that emptiness is tastes; they will not falsely imagine that tangibles are empty, and they will not falsely imagine that emptiness is tangibles; and they will not falsely imagine that mental phenomena are empty, and they will not falsely imagine that emptiness is mental phenomena.
15.32「他們不會虛妄地想像色境是空性，也不會虛妄地想像空性是色境；他們不會虛妄地想像聲是空性，也不會虛妄地想像空性是聲；他們不會虛妄地想像香是空性，也不會虛妄地想像空性是香；他們不會虛妄地想像味是空性，也不會虛妄地想像空性是味；他們不會虛妄地想像觸是空性，也不會虛妄地想像空性是觸；他們也不會虛妄地想像法是空性，也不會虛妄地想像空性是法。」
15.33“They will not falsely imagine that sights are signless, and they will not falsely imagine that signlessness is sights; they will not falsely imagine that sounds are signless, and they will not falsely imagine that signlessness is sounds; they will not falsely imagine that odors are signless, and they will not falsely imagine that signlessness is odors; they will not falsely imagine that tastes are signless, and they will not falsely imagine that signlessness is tastes; they will not falsely imagine that tangibles are signless, and they will not falsely imagine that signlessness is tangibles; and they will not falsely imagine that mental phenomena are signless, and they will not falsely imagine that signlessness is mental phenomena.
15.33「他們不會虛假地想像色境是無相的，也不會虛假地想像無相是色境；他們不會虛假地想像聲是無相的，也不會虛假地想像無相是聲；他們不會虛假地想像香是無相的，也不會虛假地想像無相是香；他們不會虛假地想像味是無相的，也不會虛假地想像無相是味；他們不會虛假地想像觸是無相的，也不會虛假地想像無相是觸；他們不會虛假地想像法是無相的，也不會虛假地想像無相是法。」
15.34“They will not falsely imagine that sights are wishless, and they will not falsely imagine that wishlessness is sights; they will not falsely imagine that sounds are wishless, and they will not falsely imagine that wishlessness is sounds; they will not falsely imagine that odors are wishless, and they will not falsely [F.369.b] imagine that wishlessness is odors; they will not falsely imagine that tastes are wishless, and they will not falsely imagine that wishlessness is tastes; they will not falsely imagine that tangibles are wishless, and they will not falsely imagine that wishlessness is tangibles; and they will not falsely imagine that mental phenomena are wishless, and they will not falsely imagine that wishlessness is mental phenomena.
15.34他們不會虛妄想像色境是無願的，也不會虛妄想像無願是色境；他們不會虛妄想像聲是無願的，也不會虛妄想像無願是聲；他們不會虛妄想像香是無願的，也不會虛妄想像無願是香；他們不會虛妄想像味是無願的，也不會虛妄想像無願是味；他們不會虛妄想像觸是無願的，也不會虛妄想像無願是觸；他們也不會虛妄想像法是無願的，也不會虛妄想像無願是法。
15.35“They will not falsely imagine that sights are nonarising, and they will not falsely imagine that nonarising is sights; they will not falsely imagine that sounds are nonarising, and they will not falsely imagine that nonarising is sounds; they will not falsely imagine that odors are nonarising, and they will not falsely imagine that nonarising is odors; they will not falsely imagine that tastes are nonarising, and they will not falsely imagine that nonarising is tastes; they will not falsely imagine that tangibles are nonarising, and they will not falsely imagine that nonarising is tangibles; and they will not falsely imagine that mental phenomena are nonarising, and they will not falsely imagine that nonarising is mental phenomena.
15.35「他們不會虛妄地想像色境是無生，也不會虛妄地想像無生是色境；他們不會虛妄地想像聲是無生，也不會虛妄地想像無生是聲；他們不會虛妄地想像香是無生，也不會虛妄地想像無生是香；他們不會虛妄地想像味是無生，也不會虛妄地想像無生是味；他們不會虛妄地想像觸是無生，也不會虛妄地想像無生是觸；他們不會虛妄地想像法是無生，也不會虛妄地想像無生是法。」
15.36“They will not falsely imagine that sights are nonceasing, and they will not falsely imagine that nonceasing is sights; they will not falsely imagine that sounds are nonceasing, and they will not falsely imagine that nonceasing is sounds; they will not falsely imagine that odors are nonceasing, and they will not falsely imagine that nonceasing is odors; they will not falsely imagine that tastes are nonceasing, and they will not falsely imagine that nonceasing is tastes; they will not falsely imagine that tangibles are nonceasing, [F.370.a] and they will not falsely imagine that nonceasing is tangibles; and they will not falsely imagine that mental phenomena are nonceasing, and they will not falsely imagine that nonceasing is mental phenomena.
15.36「他們不會虛妄地想像色是不滅的，也不會虛妄地想像不滅是色；他們不會虛妄地想像聲是不滅的，也不會虛妄地想像不滅是聲；他們不會虛妄地想像香是不滅的，也不會虛妄地想像不滅是香；他們不會虛妄地想像味是不滅的，也不會虛妄地想像不滅是味；他們不會虛妄地想像觸是不滅的，也不會虛妄地想像不滅是觸；他們不會虛妄地想像法是不滅的，也不會虛妄地想像不滅是法。
15.37“They will not falsely imagine that sights are at peace, and they will not falsely imagine that being at peace is sights; they will not falsely imagine that sounds are at peace, and they will not falsely imagine that being at peace is sounds; they will not falsely imagine that odors are at peace, and they will not falsely imagine that being at peace is odors; they will not falsely imagine that tastes are at peace, and they will not falsely imagine that being at peace is tastes; they will not falsely imagine that tangibles are at peace, and they will not falsely imagine that being at peace is tangibles; and they will not falsely imagine that mental phenomena are at peace, and they will not falsely imagine that being at peace is mental phenomena.
15.37他們不會妄想色境是寂靜，也不會妄想寂靜是色境；他們不會妄想聲是寂靜，也不會妄想寂靜是聲；他們不會妄想香是寂靜，也不會妄想寂靜是香；他們不會妄想味是寂靜，也不會妄想寂靜是味；他們不會妄想觸是寂靜，也不會妄想寂靜是觸；他們也不會妄想法是寂靜，也不會妄想寂靜是法。
15.38“They will not falsely imagine that sights are void, and they will not falsely imagine that voidness is sights; they will not falsely imagine that sounds are void, and they will not falsely imagine that voidness is sounds; they will not falsely imagine that odors are void, and they will not falsely imagine that voidness is odors; they will not falsely imagine that tastes are void, and they will not falsely imagine that voidness is tastes; they will not falsely imagine that tangibles are void, and they will not falsely imagine that voidness is tangibles; and they will not falsely imagine that mental phenomena are void, and they will not falsely imagine that voidness is mental phenomena.
15.38「他們不會虛妄想像色境是空的，也不會虛妄想像空性是色境；他們不會虛妄想像聲是空的，也不會虛妄想像空性是聲；他們不會虛妄想像香是空的，也不會虛妄想像空性是香；他們不會虛妄想像味是空的，也不會虛妄想像空性是味；他們不會虛妄想像觸是空的，也不會虛妄想像空性是觸；他們不會虛妄想像法是空的，也不會虛妄想像空性是法。」
15.39“They will not falsely imagine that visual consciousness is empty, and they will not falsely imagine that emptiness is visual consciousness; they will not [F.370.b] falsely imagine that auditory consciousness is empty, and they will not falsely imagine that emptiness is auditory consciousness; they will not falsely imagine that olfactory consciousness is empty, and they will not falsely imagine that emptiness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is empty, and they will not falsely imagine that emptiness is gustatory consciousness; they will not falsely imagine that tactile consciousness is empty, and they will not falsely imagine that emptiness is tactile consciousness; and they will not falsely imagine that mental consciousness is empty, and they will not falsely imagine that emptiness is mental consciousness.
15.39「他們不會錯誤地想像眼識是空的，也不會錯誤地想像空性是眼識；他們不會錯誤地想像耳識是空的，也不會錯誤地想像空性是耳識；他們不會錯誤地想像鼻識是空的，也不會錯誤地想像空性是鼻識；他們不會錯誤地想像舌識是空的，也不會錯誤地想像空性是舌識；他們不會錯誤地想像身識是空的，也不會錯誤地想像空性是身識；他們不會錯誤地想像意識是空的，也不會錯誤地想像空性是意識。」
15.40“They will not falsely imagine that visual consciousness is signless, and they will not falsely imagine that signlessness is visual consciousness; they will not falsely imagine that auditory consciousness is signless, and they will not falsely imagine that signlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is signless, and they will not falsely imagine that signlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is signless, and they will not falsely imagine that signlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is signless, and they will not falsely imagine that signlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is signless, and they will not falsely imagine that signlessness is mental consciousness.
15.40「他們不會虛妄想像眼識是無相的，也不會虛妄想像無相是眼識；他們不會虛妄想像耳識是無相的，也不會虛妄想像無相是耳識；他們不會虛妄想像鼻識是無相的，也不會虛妄想像無相是鼻識；他們不會虛妄想像舌識是無相的，也不會虛妄想像無相是舌識；他們不會虛妄想像身識是無相的，也不會虛妄想像無相是身識；他們不會虛妄想像意識是無相的，也不會虛妄想像無相是意識。」
15.41“They will not falsely imagine [F.371.a] that visual consciousness is wishless, and they will not falsely imagine that wishlessness is visual consciousness; they will not falsely imagine that auditory consciousness is wishless, and they will not falsely imagine that wishlessness is auditory consciousness; they will not falsely imagine that olfactory consciousness is wishless, and they will not falsely imagine that wishlessness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is wishless, and they will not falsely imagine that wishlessness is gustatory consciousness; they will not falsely imagine that tactile consciousness is wishless, and they will not falsely imagine that wishlessness is tactile consciousness; and they will not falsely imagine that mental consciousness is wishless, and they will not falsely imagine that wishlessness is mental consciousness.
15.41「他們不會錯誤地想像眼識是無願的，也不會錯誤地想像無願是眼識；他們不會錯誤地想像耳識是無願的，也不會錯誤地想像無願是耳識；他們不會錯誤地想像鼻識是無願的，也不會錯誤地想像無願是鼻識；他們不會錯誤地想像舌識是無願的，也不會錯誤地想像無願是舌識；他們不會錯誤地想像身識是無願的，也不會錯誤地想像無願是身識；以及他們不會錯誤地想像意識是無願的，也不會錯誤地想像無願是意識。」
15.42“They will not falsely imagine that visual consciousness is nonarising, and they will not falsely imagine that nonarising is visual consciousness; they will not falsely imagine that auditory consciousness is nonarising, and they will not falsely imagine that nonarising is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonarising, and they will not falsely imagine that nonarising is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonarising, and they will not falsely imagine that nonarising is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonarising, and they will not falsely imagine that nonarising is tactile consciousness; and they will not falsely imagine [F.371.b] that mental consciousness is nonarising, and they will not falsely imagine that nonarising is mental consciousness.
15.42「他們不會妄想眼識是無生的，也不會妄想無生是眼識；他們不會妄想耳識是無生的，也不會妄想無生是耳識；他們不會妄想鼻識是無生的，也不會妄想無生是鼻識；他們不會妄想舌識是無生的，也不會妄想無生是舌識；他們不會妄想身識是無生的，也不會妄想無生是身識；他們不會妄想意識是無生的，也不會妄想無生是意識。」
15.43“They will not falsely imagine that visual consciousness is nonceasing, and they will not falsely imagine that nonceasing is visual consciousness; they will not falsely imagine that auditory consciousness is nonceasing, and they will not falsely imagine that nonceasing is auditory consciousness; they will not falsely imagine that olfactory consciousness is nonceasing, and they will not falsely imagine that nonceasing is olfactory consciousness; they will not falsely imagine that gustatory consciousness is nonceasing, and they will not falsely imagine that nonceasing is gustatory consciousness; they will not falsely imagine that tactile consciousness is nonceasing, and they will not falsely imagine that nonceasing is tactile consciousness; and they will not falsely imagine that mental consciousness is nonceasing, and they will not falsely imagine that nonceasing is mental consciousness.
15.43他們不會錯誤地妄想眼識是不滅的，也不會錯誤地妄想不滅是眼識；他們不會錯誤地妄想耳識是不滅的，也不會錯誤地妄想不滅是耳識；他們不會錯誤地妄想鼻識是不滅的，也不會錯誤地妄想不滅是鼻識；他們不會錯誤地妄想舌識是不滅的，也不會錯誤地妄想不滅是舌識；他們不會錯誤地妄想身識是不滅的，也不會錯誤地妄想不滅是身識；他們不會錯誤地妄想意識是不滅的，也不會錯誤地妄想不滅是意識。
15.44“They will not falsely imagine that visual consciousness is at peace, and they will not falsely imagine that being at peace is visual consciousness; they will not falsely imagine that auditory consciousness is at peace, and they will not falsely imagine that being at peace is auditory consciousness; they will not falsely imagine that olfactory consciousness is at peace, and they will not falsely imagine that being at peace is olfactory consciousness; they will not falsely imagine that gustatory consciousness is at peace, and they will not falsely imagine that being at peace is gustatory consciousness; they will not falsely imagine that tactile consciousness is at peace, and [F.372.a] they will not falsely imagine that being at peace is tactile consciousness; and they will not falsely imagine that mental consciousness is at peace, and they will not falsely imagine that being at peace is mental consciousness.
15.44「他們不會錯誤地妄想眼識是寂靜，也不會錯誤地妄想寂靜是眼識；他們不會錯誤地妄想耳識是寂靜，也不會錯誤地妄想寂靜是耳識；他們不會錯誤地妄想鼻識是寂靜，也不會錯誤地妄想寂靜是鼻識；他們不會錯誤地妄想舌識是寂靜，也不會錯誤地妄想寂靜是舌識；他們不會錯誤地妄想身識是寂靜，也不會錯誤地妄想寂靜是身識；他們不會錯誤地妄想意識是寂靜，也不會錯誤地妄想寂靜是意識。」
15.45“They will not falsely imagine that visual consciousness is void, and they will not falsely imagine that voidness is visual consciousness; they will not falsely imagine that auditory consciousness is void, and they will not falsely imagine that voidness is auditory consciousness; they will not falsely imagine that olfactory consciousness is void, and they will not falsely imagine that voidness is olfactory consciousness; they will not falsely imagine that gustatory consciousness is void, and they will not falsely imagine that voidness is gustatory consciousness; they will not falsely imagine that tactile consciousness is void, and they will not falsely imagine that voidness is tactile consciousness; and they will not falsely imagine that mental consciousness is void, and they will not falsely imagine that voidness is mental consciousness.
15.45「他們不會虛妄想像眼識是空性，也不會虛妄想像空性是眼識；他們不會虛妄想像耳識是空性，也不會虛妄想像空性是耳識；他們不會虛妄想像鼻識是空性，也不會虛妄想像空性是鼻識；他們不會虛妄想像舌識是空性，也不會虛妄想像空性是舌識；他們不會虛妄想像身識是空性，也不會虛妄想像空性是身識；他們也不會虛妄想像意識是空性，也不會虛妄想像空性是意識。」
15.46“They will not falsely imagine that visually compounded sensory contact is empty, and they will not falsely imagine that emptiness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is empty, and they will not falsely imagine that emptiness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is empty, and they will not falsely imagine that emptiness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is empty, and they will not falsely imagine that emptiness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded [F.372.b] sensory contact is empty, and they will not falsely imagine that emptiness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is empty, and they will not falsely imagine that emptiness is mentally compounded sensory contact.
15.46他們不會虛妄想像眼觸所生是空性，也不會虛妄想像空性是眼觸所生；他們不會虛妄想像耳觸所生是空性，也不會虛妄想像空性是耳觸所生；他們不會虛妄想像鼻觸所生是空性，也不會虛妄想像空性是鼻觸所生；他們不會虛妄想像舌觸所生是空性，也不會虛妄想像空性是舌觸所生；他們不會虛妄想像身觸所生是空性，也不會虛妄想像空性是身觸所生；他們也不會虛妄想像意觸所生是空性，也不會虛妄想像空性是意觸所生。
15.47“They will not falsely imagine that visually compounded sensory contact is signless, and they will not falsely imagine that signlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is signless, and they will not falsely imagine that signlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is signless, and they will not falsely imagine that signlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is signless, and they will not falsely imagine that signlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is signless, and they will not falsely imagine that signlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is signless, and they will not falsely imagine that signlessness is mentally compounded sensory contact.
15.47「他們不會錯誤地想像眼觸是無相的，也不會錯誤地想像無相是眼觸；他們不會錯誤地想像耳觸是無相的，也不會錯誤地想像無相是耳觸；他們不會錯誤地想像鼻觸是無相的，也不會錯誤地想像無相是鼻觸；他們不會錯誤地想像舌觸是無相的，也不會錯誤地想像無相是舌觸；他們不會錯誤地想像身觸是無相的，也不會錯誤地想像無相是身觸；他們不會錯誤地想像意觸是無相的，也不會錯誤地想像無相是意觸。」
15.48“They will not falsely imagine that visually compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded [F.373.a] sensory contact is wishless, and they will not falsely imagine that wishlessness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is wishless, and they will not falsely imagine that wishlessness is mentally compounded sensory contact.
15.48他們不會錯誤地認為眼觸所生的觸是無願的，也不會錯誤地認為無願是眼觸所生的觸；他們不會錯誤地認為耳觸所生的觸是無願的，也不會錯誤地認為無願是耳觸所生的觸；他們不會錯誤地認為鼻觸所生的觸是無願的，也不會錯誤地認為無願是鼻觸所生的觸；他們不會錯誤地認為舌觸所生的觸是無願的，也不會錯誤地認為無願是舌觸所生的觸；他們不會錯誤地認為身觸所生的觸是無願的，也不會錯誤地認為無願是身觸所生的觸；以及他們不會錯誤地認為意觸所生的觸是無願的，也不會錯誤地認為無願是意觸所生的觸。
15.49“They will not falsely imagine that visually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonarising, and they will not falsely imagine that nonarising is mentally compounded sensory contact.
15.49「他們不會虛妄地想像眼觸是無生的，也不會虛妄地想像無生是眼觸；他們不會虛妄地想像耳觸是無生的，也不會虛妄地想像無生是耳觸；他們不會虛妄地想像鼻觸是無生的，也不會虛妄地想像無生是鼻觸；他們不會虛妄地想像舌觸是無生的，也不會虛妄地想像無生是舌觸；他們不會虛妄地想像身觸是無生的，也不會虛妄地想像無生是身觸；他們不會虛妄地想像意觸是無生的，也不會虛妄地想像無生是意觸。」
15.50“They will not falsely imagine that visually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact [F.373.b] is nonceasing, and they will not falsely imagine that nonceasing is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is nonceasing, and they will not falsely imagine that nonceasing is mentally compounded sensory contact.
15.50「他們不會錯誤地想像眼觸是不滅的，也不會錯誤地想像不滅是眼觸；他們不會錯誤地想像耳觸是不滅的，也不會錯誤地想像不滅是耳觸；他們不會錯誤地想像鼻觸是不滅的，也不會錯誤地想像不滅是鼻觸；他們不會錯誤地想像舌觸是不滅的，也不會錯誤地想像不滅是舌觸；他們不會錯誤地想像身觸是不滅的，也不會錯誤地想像不滅是身觸；他們也不會錯誤地想像意觸是不滅的，也不會錯誤地想像不滅是意觸。」
15.51“They will not falsely imagine that visually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is at peace, and they will not falsely imagine that being at peace is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is at peace, and they will not falsely imagine that being at peace is mentally compounded sensory contact.
15.51「他們不會虛妄地想像眼觸是寂靜，也不會虛妄地想像寂靜是眼觸；他們不會虛妄地想像耳觸是寂靜，也不會虛妄地想像寂靜是耳觸；他們不會虛妄地想像鼻觸是寂靜，也不會虛妄地想像寂靜是鼻觸；他們不會虛妄地想像舌觸是寂靜，也不會虛妄地想像寂靜是舌觸；他們不會虛妄地想像身觸是寂靜，也不會虛妄地想像寂靜是身觸；他們不會虛妄地想像意觸是寂靜，也不會虛妄地想像寂靜是意觸。」
15.52“They will not falsely imagine that visually compounded sensory contact is void, and they will not falsely imagine that voidness is visually compounded sensory contact; they will not falsely imagine that aurally compounded sensory contact is void, and they will not falsely imagine that voidness is aurally compounded sensory contact; they will not falsely imagine that nasally compounded sensory contact is void, [F.374.a] and they will not falsely imagine that voidness is nasally compounded sensory contact; they will not falsely imagine that lingually compounded sensory contact is void, and they will not falsely imagine that voidness is lingually compounded sensory contact; they will not falsely imagine that corporeally compounded sensory contact is void, and they will not falsely imagine that voidness is corporeally compounded sensory contact; and they will not falsely imagine that mentally compounded sensory contact is void, and they will not falsely imagine that voidness is mentally compounded sensory contact.
15.52他們不會錯誤地想像眼觸是空性，也不會錯誤地想像空性是眼觸；他們不會錯誤地想像耳觸是空性，也不會錯誤地想像空性是耳觸；他們不會錯誤地想像鼻觸是空性，也不會錯誤地想像空性是鼻觸；他們不會錯誤地想像舌觸是空性，也不會錯誤地想像空性是舌觸；他們不會錯誤地想像身觸是空性，也不會錯誤地想像空性是身觸；他們也不會錯誤地想像意觸是空性，也不會錯誤地想像空性是意觸。
15.53“They will not falsely imagine that feelings arising from visually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are empty, and they will not falsely imagine that emptiness is feelings arising from mentally compounded sensory contact.
15.53他們不會錯誤地想像眼觸所生的受是空的，也不會錯誤地想像空性是眼觸所生的受；他們不會錯誤地想像耳觸所生的受是空的，也不會錯誤地想像空性是耳觸所生的受；他們不會錯誤地想像鼻觸所生的受是空的，也不會錯誤地想像空性是鼻觸所生的受；他們不會錯誤地想像舌觸所生的受是空的，也不會錯誤地想像空性是舌觸所生的受；他們不會錯誤地想像身觸所生的受是空的，也不會錯誤地想像空性是身觸所生的受；他們也不會錯誤地想像意觸所生的受是空的，也不會錯誤地想像空性是意觸所生的受。
15.54“They will not falsely imagine that feelings arising from visually compounded sensory contact are signless, and they will [F.374.b] not falsely imagine that signlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are signless, and they will not falsely imagine that signlessness is feelings arising from mentally compounded sensory contact.
15.54「他們不會錯誤地執著眼觸所生的受是無相的，也不會錯誤地執著無相是眼觸所生的受；他們不會錯誤地執著耳觸所生的受是無相的，也不會錯誤地執著無相是耳觸所生的受；他們不會錯誤地執著鼻觸所生的受是無相的，也不會錯誤地執著無相是鼻觸所生的受；他們不會錯誤地執著舌觸所生的受是無相的，也不會錯誤地執著無相是舌觸所生的受；他們不會錯誤地執著身觸所生的受是無相的，也不會錯誤地執著無相是身觸所生的受；也不會錯誤地執著意觸所生的受是無相的，也不會錯誤地執著無相是意觸所生的受。」
15.55“They will not falsely imagine that feelings arising from visually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings [F.375.a] arising from lingually compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are wishless, and they will not falsely imagine that wishlessness is feelings arising from mentally compounded sensory contact.
15.55「他們不會虛妄地想像眼觸所生的受是無願的，也不會虛妄地想像無願是眼觸所生的受；他們不會虛妄地想像耳觸所生的受是無願的，也不會虛妄地想像無願是耳觸所生的受；他們不會虛妄地想像鼻觸所生的受是無願的，也不會虛妄地想像無願是鼻觸所生的受；他們不會虛妄地想像舌觸所生的受是無願的，也不會虛妄地想像無願是舌觸所生的受；他們不會虛妄地想像身觸所生的受是無願的，也不會虛妄地想像無願是身觸所生的受；他們也不會虛妄地想像意觸所生的受是無願的，也不會虛妄地想像無願是意觸所生的受。」
15.56“They will not falsely imagine that feelings arising from visually compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are nonarising, and they will not falsely imagine that nonarising is feelings arising from [F.375.b] mentally compounded sensory contact.
15.56他們不會虛妄地想象眼觸所生的受是無生的，也不會虛妄地想象無生是眼觸所生的受；他們不會虛妄地想象耳觸所生的受是無生的，也不會虛妄地想象無生是耳觸所生的受；他們不會虛妄地想象鼻觸所生的受是無生的，也不會虛妄地想象無生是鼻觸所生的受；他們不會虛妄地想象舌觸所生的受是無生的，也不會虛妄地想象無生是舌觸所生的受；他們不會虛妄地想象身觸所生的受是無生的，也不會虛妄地想象無生是身觸所生的受；他們也不會虛妄地想象意觸所生的受是無生的，也不會虛妄地想象無生是意觸所生的受。
15.57“They will not falsely imagine that feelings arising from visually compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are nonceasing, and they will not falsely imagine that nonceasing is feelings arising from mentally compounded sensory contact.
15.57他們不會錯誤地想像眼觸所生的受是不滅的，也不會錯誤地想像不滅是眼觸所生的受；他們不會錯誤地想像耳觸所生的受是不滅的，也不會錯誤地想像不滅是耳觸所生的受；他們不會錯誤地想像鼻觸所生的受是不滅的，也不會錯誤地想像不滅是鼻觸所生的受；他們不會錯誤地想像舌觸所生的受是不滅的，也不會錯誤地想像不滅是舌觸所生的受；他們不會錯誤地想像身觸所生的受是不滅的，也不會錯誤地想像不滅是身觸所生的受；他們也不會錯誤地想像意觸所生的受是不滅的，也不會錯誤地想像不滅是意觸所生的受。
15.58“They will not falsely imagine that feelings arising from visually compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from nasally compounded [F.376.a] sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are at peace, and they will not falsely imagine that being at peace is feelings arising from mentally compounded sensory contact.
15.58他們不會錯誤地想像眼觸所生的受是寂靜，也不會錯誤地想像寂靜是眼觸所生的受；他們不會錯誤地想像耳觸所生的受是寂靜，也不會錯誤地想像寂靜是耳觸所生的受；他們不會錯誤地想像鼻觸所生的受是寂靜，也不會錯誤地想像寂靜是鼻觸所生的受；他們不會錯誤地想像舌觸所生的受是寂靜，也不會錯誤地想像寂靜是舌觸所生的受；他們不會錯誤地想像身觸所生的受是寂靜，也不會錯誤地想像寂靜是身觸所生的受；他們也不會錯誤地想像意觸所生的受是寂靜，也不會錯誤地想像寂靜是意觸所生的受。
15.59“They will not falsely imagine that feelings arising from visually compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from visually compounded sensory contact; they will not falsely imagine that feelings arising from aurally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from aurally compounded sensory contact; they will not falsely imagine that feelings arising from nasally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from nasally compounded sensory contact; they will not falsely imagine that feelings arising from lingually compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from lingually compounded sensory contact; they will not falsely imagine that feelings arising from corporeally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from corporeally compounded sensory contact; and they will not falsely imagine that feelings arising from mentally compounded sensory contact are void, and they will not falsely imagine that voidness is feelings arising from mentally compounded sensory contact.
15.59他們不會錯誤地想像眼觸所生的受是空性，也不會錯誤地想像空性是眼觸所生的受；他們不會錯誤地想像耳觸所生的受是空性，也不會錯誤地想像空性是耳觸所生的受；他們不會錯誤地想像鼻觸所生的受是空性，也不會錯誤地想像空性是鼻觸所生的受；他們不會錯誤地想像舌觸所生的受是空性，也不會錯誤地想像空性是舌觸所生的受；他們不會錯誤地想像身觸所生的受是空性，也不會錯誤地想像空性是身觸所生的受；他們也不會錯誤地想像意觸所生的受是空性，也不會錯誤地想像空性是意觸所生的受。
15.60“They will not falsely imagine that the earth element is empty, and [F.376.b] they will not falsely imagine that emptiness is the earth element; they will not falsely imagine that the water element is empty, and they will not falsely imagine that emptiness is the water element; they will not falsely imagine that the fire element is empty, and they will not falsely imagine that emptiness is the fire element; they will not falsely imagine that the wind element is empty, and they will not falsely imagine that emptiness is the wind element; they will not falsely imagine that the space element is empty, and they will not falsely imagine that emptiness is the space element; and they will not falsely imagine that the consciousness element is empty, and they will not falsely imagine that emptiness is the consciousness element.
15.60「他們不會錯誤地想像地界是空的，也不會錯誤地想像空性是地界；他們不會錯誤地想像水界是空的，也不會錯誤地想像空性是水界；他們不會錯誤地想像火界是空的，也不會錯誤地想像空性是火界；他們不會錯誤地想像風界是空的，也不會錯誤地想像空性是風界；他們不會錯誤地想像空界是空的，也不會錯誤地想像空性是空界；他們不會錯誤地想像識界是空的，也不會錯誤地想像空性是識界。」
15.61“They will not falsely imagine that the earth element is signless, and they will not falsely imagine that signlessness is the earth element; they will not falsely imagine that the water element is signless, and they will not falsely imagine that signlessness is the water element; they will not falsely imagine that the fire element is signless, and they will not falsely imagine that signlessness is the fire element; they will not falsely imagine that the wind element is signless, and they will not falsely imagine that signlessness is the wind element; they will not falsely imagine that the space element is signless, and they will not falsely imagine that signlessness is the space element; and they will not falsely imagine that the consciousness element is signless, and they will not falsely imagine that signlessness is the consciousness element.
15.61「他們不會錯誤地想像地界是無相的，也不會錯誤地想像無相是地界；他們不會錯誤地想像水界是無相的，也不會錯誤地想像無相是水界；他們不會錯誤地想像火界是無相的，也不會錯誤地想像無相是火界；他們不會錯誤地想像風界是無相的，也不會錯誤地想像無相是風界；他們不會錯誤地想像空界是無相的，也不會錯誤地想像無相是空界；他們也不會錯誤地想像識界是無相的，也不會錯誤地想像無相是識界。」
15.62“They will not falsely imagine that the earth element is wishless, and they will not falsely imagine [F.377.a] that wishlessness is the earth element; they will not falsely imagine that the water element is wishless, and they will not falsely imagine that wishlessness is the water element; they will not falsely imagine that the fire element is wishless, and they will not falsely imagine that wishlessness is the fire element; they will not falsely imagine that the wind element is wishless, and they will not falsely imagine that wishlessness is the wind element; they will not falsely imagine that the space element is wishless, and they will not falsely imagine that wishlessness is the space element; and they will not falsely imagine that the consciousness element is wishless, and they will not falsely imagine that wishlessness is the consciousness element.
15.62「他們不會錯誤地認為地界是無願的，也不會錯誤地認為無願就是地界；他們不會錯誤地認為水界是無願的，也不會錯誤地認為無願就是水界；他們不會錯誤地認為火界是無願的，也不會錯誤地認為無願就是火界；他們不會錯誤地認為風界是無願的，也不會錯誤地認為無願就是風界；他們不會錯誤地認為空界是無願的，也不會錯誤地認為無願就是空界；他們不會錯誤地認為識界是無願的，也不會錯誤地認為無願就是識界。」
15.63“They will not falsely imagine that the earth element is nonarising, and they will not falsely imagine that nonarising is the earth element; they will not falsely imagine that the water element is nonarising, and they will not falsely imagine that nonarising is the water element; they will not falsely imagine that the fire element is nonarising, and they will not falsely imagine that nonarising is the fire element; they will not falsely imagine that the wind element is nonarising, and they will not falsely imagine that nonarising is the wind element; they will not falsely imagine that the space element is nonarising, and they will not falsely imagine that nonarising is the space element; and they will not falsely imagine that the consciousness element is nonarising, and they will not falsely imagine that nonarising is the consciousness element.
15.63他們不會虛妄想像地界是無生，也不會虛妄想像無生是地界；他們不會虛妄想像水界是無生，也不會虛妄想像無生是水界；他們不會虛妄想像火界是無生，也不會虛妄想像無生是火界；他們不會虛妄想像風界是無生，也不會虛妄想像無生是風界；他們不會虛妄想像空界是無生，也不會虛妄想像無生是空界；他們不會虛妄想像識界是無生，也不會虛妄想像無生是識界。
15.64“They will not falsely imagine that the earth element is nonceasing, and they will not falsely [F.377.b] imagine that nonceasing is the earth element; they will not falsely imagine that the water element is nonceasing, and they will not falsely imagine that nonceasing is the water element; they will not falsely imagine that the fire element is nonceasing, and they will not falsely imagine that nonceasing is the fire element; they will not falsely imagine that the wind element is nonceasing, and they will not falsely imagine that nonceasing is the wind element; they will not falsely imagine that the space element is nonceasing, and they will not falsely imagine that nonceasing is the space element; and they will not falsely imagine that the consciousness element is nonceasing, and they will not falsely imagine that nonceasing is the consciousness element.
15.64「他們不會虛妄地想像地界是不滅的，也不會虛妄地想像不滅是地界；他們不會虛妄地想像水界是不滅的，也不會虛妄地想像不滅是水界；他們不會虛妄地想像火界是不滅的，也不會虛妄地想像不滅是火界；他們不會虛妄地想像風界是不滅的，也不會虛妄地想像不滅是風界；他們不會虛妄地想像空界是不滅的，也不會虛妄地想像不滅是空界；他們不會虛妄地想像識界是不滅的，也不會虛妄地想像不滅是識界。」
15.65“They will not falsely imagine that the earth element is at peace, and they will not falsely imagine that being at peace is the earth element; they will not falsely imagine that the water element is at peace, and they will not falsely imagine that being at peace is the water element; they will not falsely imagine that the fire element is at peace, and they will not falsely imagine that being at peace is the fire element; they will not falsely imagine that the wind element is at peace, and they will not falsely imagine that being at peace is the wind element; they will not falsely imagine that the space element is at peace, and they will not falsely imagine that being at peace is the space element; and they will not falsely imagine that the consciousness element is at peace, and they will not falsely imagine that being at peace is the consciousness element.
15.65「他們不會虛妄想像地界是寂靜，也不會虛妄想像寂靜是地界；他們不會虛妄想像水界是寂靜，也不會虛妄想像寂靜是水界；他們不會虛妄想像火界是寂靜，也不會虛妄想像寂靜是火界；他們不會虛妄想像風界是寂靜，也不會虛妄想像寂靜是風界；他們不會虛妄想像空界是寂靜，也不會虛妄想像寂靜是空界；他們不會虛妄想像識界是寂靜，也不會虛妄想像寂靜是識界。」
15.66“They will not falsely imagine that the earth element is void, and they will not falsely imagine that voidness is [F.378.a] the earth element; they will not falsely imagine that the water element is void, and they will not falsely imagine that voidness is the water element; they will not falsely imagine that the fire element is void, and they will not falsely imagine that voidness is the fire element; they will not falsely imagine that the wind element is void, and they will not falsely imagine that voidness is the wind element; they will not falsely imagine that the space element is void, and they will not falsely imagine that voidness is the space element; and they will not falsely imagine that the consciousness element is void, and they will not falsely imagine that voidness is the consciousness element.
15.66「他們不會虛妄地想像地界是空性，也不會虛妄地想像空性是地界；他們不會虛妄地想像水界是空性，也不會虛妄地想像空性是水界；他們不會虛妄地想像火界是空性，也不會虛妄地想像空性是火界；他們不會虛妄地想像風界是空性，也不會虛妄地想像空性是風界；他們不會虛妄地想像空界是空性，也不會虛妄地想像空性是空界；他們不會虛妄地想像識界是空性，也不會虛妄地想像空性是識界。」
15.67“They will not falsely imagine that ignorance is empty, and they will not falsely imagine that emptiness is ignorance; they will not falsely imagine that formative predispositions are empty, and they will not falsely imagine that emptiness is formative predispositions; they will not falsely imagine that consciousness is empty, and they will not falsely imagine that emptiness is consciousness; they will not falsely imagine that name and form are empty, and they will not falsely imagine that emptiness is name and form; they will not falsely imagine that the six sense fields are empty, and they will not falsely imagine that emptiness is the six sense fields; they will not falsely imagine that sensory contact is empty, and they will not falsely imagine that emptiness is sensory contact; they will not falsely imagine that sensation is empty, and they will not falsely imagine that emptiness is sensation; they will not falsely imagine that craving is empty, and they will not falsely imagine that [F.378.b] emptiness is craving; they will not falsely imagine that grasping is empty, and they will not falsely imagine that emptiness is grasping; they will not falsely imagine that the rebirth process is empty, and they will not falsely imagine that emptiness is the rebirth process; they will not falsely imagine that birth is empty, and they will not falsely imagine that emptiness is birth; and they will not falsely imagine that aging and death are empty, and they will not falsely imagine that emptiness is aging and death.
15.67他們不會錯誤地想像無明是空性，也不會錯誤地想像空性是無明；他們不會錯誤地想像行是空性，也不會錯誤地想像空性是行；他們不會錯誤地想像識是空性，也不會錯誤地想像空性是識；他們不會錯誤地想像名色是空性，也不會錯誤地想像空性是名色；他們不會錯誤地想像六入是空性，也不會錯誤地想像空性是六入；他們不會錯誤地想像觸是空性，也不會錯誤地想像空性是觸；他們不會錯誤地想像受是空性，也不會錯誤地想像空性是受；他們不會錯誤地想像愛是空性，也不會錯誤地想像空性是愛；他們不會錯誤地想像取是空性，也不會錯誤地想像空性是取；他們不會錯誤地想像有是空性，也不會錯誤地想像空性是有；他們不會錯誤地想像生是空性，也不會錯誤地想像空性是生；他們不會錯誤地想像老死是空性，也不會錯誤地想像空性是老死。
15.68“They will not falsely imagine that ignorance is signless, and they will not falsely imagine that signlessness is ignorance; they will not falsely imagine that formative predispositions are signless, and they will not falsely imagine that signlessness is formative predispositions; they will not falsely imagine that consciousness is signless, and they will not falsely imagine that signlessness is consciousness; they will not falsely imagine that name and form are signless, and they will not falsely imagine that signlessness is name and form; they will not falsely imagine that the six sense fields are signless, and they will not falsely imagine that signlessness is the six sense fields; they will not falsely imagine that sensory contact is signless, and they will not falsely imagine that signlessness is sensory contact; they will not falsely imagine that sensation is signless, and they will not falsely imagine that signlessness is sensation; they will not falsely imagine that craving is signless, and they will not falsely imagine that [F.379.a] signlessness is craving; they will not falsely imagine that grasping is signless, and they will not falsely imagine that signlessness is grasping; they will not falsely imagine that the rebirth process is signless, and they will not falsely imagine that signlessness is the rebirth process; they will not falsely imagine that birth is signless, and they will not falsely imagine that signlessness is birth; and they will not falsely imagine that aging and death are signless, and they will not falsely imagine that signlessness is aging and death.
15.68他們不會妄想無明是無相，也不會妄想無相是無明；他們不會妄想行是無相，也不會妄想無相是行；他們不會妄想識是無相，也不會妄想無相是識；他們不會妄想名色是無相，也不會妄想無相是名色；他們不會妄想六入是無相，也不會妄想無相是六入；他們不會妄想觸是無相，也不會妄想無相是觸；他們不會妄想受是無相，也不會妄想無相是受；他們不會妄想愛是無相，也不會妄想無相是愛；他們不會妄想取是無相，也不會妄想無相是取；他們不會妄想有是無相，也不會妄想無相是有；他們不會妄想生是無相，也不會妄想無相是生；他們不會妄想老死是無相，也不會妄想無相是老死。
15.69“They will not falsely imagine that ignorance is wishless, and they will not falsely imagine that wishlessness is ignorance; they will not falsely imagine that formative predispositions are wishless, and they will not falsely imagine that wishlessness is formative predispositions; they will not falsely imagine that consciousness is wishless, and they will not falsely imagine that wishlessness is consciousness; they will not falsely imagine that name and form are wishless, and they will not falsely imagine that wishlessness is name and form; they will not falsely imagine that the six sense fields are wishless, and they will not falsely imagine that wishlessness is the six sense fields; they will not falsely imagine that sensory contact is wishless, and they will not falsely imagine that wishlessness is sensory contact; they will not falsely imagine that sensation is wishless, and they will not falsely imagine that wishlessness is sensation; they will not falsely imagine that craving is wishless, and they will not falsely imagine that wishlessness is craving; they will not falsely imagine that grasping is wishless, and they will not falsely imagine [F.379.b] that wishlessness is grasping; they will not falsely imagine that the rebirth process is wishless, and they will not falsely imagine that wishlessness is the rebirth process; they will not falsely imagine that birth is wishless, and they will not falsely imagine that wishlessness is birth; and they will not falsely imagine that aging and death are wishless, and they will not falsely imagine that wishlessness is aging and death.
15.69他們不會妄想無明是無願，也不會妄想無願是無明；他們不會妄想行是無願，也不會妄想無願是行；他們不會妄想識是無願，也不會妄想無願是識；他們不會妄想名色是無願，也不會妄想無願是名色；他們不會妄想六入是無願，也不會妄想無願是六入；他們不會妄想觸是無願，也不會妄想無願是觸；他們不會妄想受是無願，也不會妄想無願是受；他們不會妄想愛是無願，也不會妄想無願是愛；他們不會妄想取是無願，也不會妄想無願是取；他們不會妄想有是無願，也不會妄想無願是有；他們不會妄想生是無願，也不會妄想無願是生；也不會妄想老死是無願，也不會妄想無願是老死。
15.70“They will not falsely imagine that ignorance is nonarising, and they will not falsely imagine that nonarising is ignorance; they will not falsely imagine that formative predispositions are nonarising, and they will not falsely imagine that nonarising is formative predispositions; they will not falsely imagine that consciousness is nonarising, and they will not falsely imagine that nonarising is consciousness; they will not falsely imagine that name and form are nonarising, and they will not falsely imagine that nonarising is name and form; they will not falsely imagine that the six sense fields are nonarising, and they will not falsely imagine that nonarising is the six sense fields; they will not falsely imagine that sensory contact is nonarising, and they will not falsely imagine that nonarising is sensory contact; they will not falsely imagine that sensation is nonarising, and they will not falsely imagine that nonarising is sensation; they will not falsely imagine that craving is nonarising, and they will not falsely imagine that nonarising is craving; they will not falsely imagine that grasping is nonarising, and they will not falsely imagine that nonarising is grasping; they will not falsely imagine that the rebirth process is nonarising, [F.380.a] and they will not falsely imagine that nonarising is the rebirth process; they will not falsely imagine that birth is nonarising, and they will not falsely imagine that nonarising is birth; and they will not falsely imagine that aging and death are nonarising, and they will not falsely imagine that nonarising is aging and death.
15.70「他們不會虛妄想像無明是無生，也不會虛妄想像無生是無明；他們不會虛妄想像行是無生，也不會虛妄想像無生是行；他們不會虛妄想像識是無生，也不會虛妄想像無生是識；他們不會虛妄想像名色是無生，也不會虛妄想像無生是名色；他們不會虛妄想像六入是無生，也不會虛妄想像無生是六入；他們不會虛妄想像觸是無生，也不會虛妄想像無生是觸；他們不會虛妄想像受是無生，也不會虛妄想像無生是受；他們不會虛妄想像愛是無生，也不會虛妄想像無生是愛；他們不會虛妄想像取是無生，也不會虛妄想像無生是取；他們不會虛妄想像有是無生，也不會虛妄想像無生是有；他們不會虛妄想像生是無生，也不會虛妄想像無生是生；他們不會虛妄想像老死是無生，也不會虛妄想像無生是老死。」
15.71“They will not falsely imagine that ignorance is nonceasing, and they will not falsely imagine that nonceasing is ignorance; they will not falsely imagine that formative predispositions are nonceasing, and they will not falsely imagine that nonceasing is formative predispositions; they will not falsely imagine that consciousness is nonceasing, and they will not falsely imagine that nonceasing is consciousness; they will not falsely imagine that name and form are nonceasing, and they will not falsely imagine that nonceasing is name and form; they will not falsely imagine that the six sense fields are nonceasing, and they will not falsely imagine that nonceasing is the six sense fields; they will not falsely imagine that sensory contact is nonceasing, and they will not falsely imagine that nonceasing is sensory contact; they will not falsely imagine that sensation is nonceasing, and they will not falsely imagine that nonceasing is sensation; they will not falsely imagine that craving is nonceasing, and they will not falsely imagine that nonceasing is craving; they will not falsely imagine that grasping is nonceasing, and they will not falsely imagine that nonceasing is grasping; they will not falsely imagine that the rebirth process is nonceasing, and they will not falsely imagine that nonceasing is the rebirth process; they will not [F.380.b] falsely imagine that birth is nonceasing, and they will not falsely imagine that nonceasing is birth; and they will not falsely imagine that aging and death are nonceasing, and they will not falsely imagine that nonceasing is aging and death.
15.71他們不會錯誤地想像無明是不滅的，也不會錯誤地想像不滅是無明；他們不會錯誤地想像行是不滅的，也不會錯誤地想像不滅是行；他們不會錯誤地想像識是不滅的，也不會錯誤地想像不滅是識；他們不會錯誤地想像名色是不滅的，也不會錯誤地想像不滅是名色；他們不會錯誤地想像六入是不滅的，也不會錯誤地想像不滅是六入；他們不會錯誤地想像觸是不滅的，也不會錯誤地想像不滅是觸；他們不會錯誤地想像受是不滅的，也不會錯誤地想像不滅是受；他們不會錯誤地想像愛是不滅的，也不會錯誤地想像不滅是愛；他們不會錯誤地想像取是不滅的，也不會錯誤地想像不滅是取；他們不會錯誤地想像有是不滅的，也不會錯誤地想像不滅是有；他們不會錯誤地想像生是不滅的，也不會錯誤地想像不滅是生；他們也不會錯誤地想像老死是不滅的，也不會錯誤地想像不滅是老死。
15.72“They will not falsely imagine that ignorance is at peace, and they will not falsely imagine that being at peace is ignorance; they will not falsely imagine that formative predispositions are at peace, and they will not falsely imagine that being at peace is formative predispositions; they will not falsely imagine that consciousness is at peace, and they will not falsely imagine that being at peace is consciousness; they will not falsely imagine that name and form are at peace, and they will not falsely imagine that being at peace is name and form; they will not falsely imagine that the six sense fields are at peace, and they will not falsely imagine that being at peace is the six sense fields; they will not falsely imagine that sensory contact is at peace, and they will not falsely imagine that being at peace is sensory contact; they will not falsely imagine that sensation is at peace, and they will not falsely imagine that being at peace is sensation; they will not falsely imagine that craving is at peace, and they will not falsely imagine that being at peace is craving; they will not falsely imagine that grasping is at peace, and they will not falsely imagine that being at peace is grasping; they will not falsely imagine that the rebirth process is at peace, and they will not falsely imagine that being at peace is the rebirth process; they will not falsely imagine that birth is at peace, and they will not falsely imagine that being at peace is birth; and they will not falsely imagine that aging and death are at peace, and they will not falsely imagine that being at peace is aging and death.
15.72「他們不會虛妄地想像無明是寂靜的，也不會虛妄地想像寂靜是無明；他們不會虛妄地想像行是寂靜的，也不會虛妄地想像寂靜是行；他們不會虛妄地想像識是寂靜的，也不會虛妄地想像寂靜是識；他們不會虛妄地想像名色是寂靜的，也不會虛妄地想像寂靜是名色；他們不會虛妄地想像六入是寂靜的，也不會虛妄地想像寂靜是六入；他們不會虛妄地想像觸是寂靜的，也不會虛妄地想像寂靜是觸；他們不會虛妄地想像受是寂靜的，也不會虛妄地想像寂靜是受；他們不會虛妄地想像愛是寂靜的，也不會虛妄地想像寂靜是愛；他們不會虛妄地想像取是寂靜的，也不會虛妄地想像寂靜是取；他們不會虛妄地想像有是寂靜的，也不會虛妄地想像寂靜是有；他們不會虛妄地想像生是寂靜的，也不會虛妄地想像寂靜是生；他們也不會虛妄地想像老死是寂靜的，也不會虛妄地想像寂靜是老死。」
15.73“They will not falsely imagine that ignorance [F.381.a] is void, and they will not falsely imagine that voidness is ignorance; they will not falsely imagine that formative predispositions are void, and they will not falsely imagine that voidness is formative predispositions; they will not falsely imagine that consciousness is void, and they will not falsely imagine that voidness is consciousness; they will not falsely imagine that name and form are void, and they will not falsely imagine that voidness is name and form; they will not falsely imagine that the six sense fields are void, and they will not falsely imagine that voidness is the six sense fields; they will not falsely imagine that sensory contact is void, and they will not falsely imagine that voidness is sensory contact; they will not falsely imagine that sensation is void, and they will not falsely imagine that voidness is sensation; they will not falsely imagine that craving is void, and they will not falsely imagine that voidness is craving; they will not falsely imagine that grasping is void, and they will not falsely imagine that voidness is grasping; they will not falsely imagine that the rebirth process is void, and they will not falsely imagine that voidness is the rebirth process; they will not falsely imagine that birth is void, and they will not falsely imagine that voidness is birth; and they will not falsely imagine that aging and death are void, and they will not falsely imagine that voidness is aging and death. [V18] [B1] [F.1.b]
15.73「他們不會虛妄地想像無明是空性，也不會虛妄地想像空性是無明；他們不會虛妄地想像行是空性，也不會虛妄地想像空性是行；他們不會虛妄地想像識是空性，也不會虛妄地想像空性是識；他們不會虛妄地想像名色是空性，也不會虛妄地想像空性是名色；他們不會虛妄地想像六入是空性，也不會虛妄地想像空性是六入；他們不會虛妄地想像觸是空性，也不會虛妄地想像空性是觸；他們不會虛妄地想像受是空性，也不會虛妄地想像空性是受；他們不會虛妄地想像愛是空性，也不會虛妄地想像空性是愛；他們不會虛妄地想像取是空性，也不會虛妄地想像空性是取；他們不會虛妄地想像有是空性，也不會虛妄地想像空性是有；他們不會虛妄地想像生是空性，也不會虛妄地想像空性是生；他們不會虛妄地想像老死是空性，也不會虛妄地想像空性是老死。」
15.74“They will not falsely imagine that the perfection of generosity is empty, and they will not falsely imagine that emptiness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is empty, and they will not falsely imagine that emptiness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is empty, and they will not falsely imagine that emptiness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is empty, and they will not falsely imagine that emptiness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is empty, and they will not falsely imagine [F.2.a] that emptiness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is empty, and they will not falsely imagine that emptiness is the perfection of wisdom.
15.74「他們不會錯誤地想像布施波羅蜜多是空性，也不會錯誤地想像空性是布施波羅蜜多；他們不會錯誤地想像持戒波羅蜜多是空性，也不會錯誤地想像空性是持戒波羅蜜多；他們不會錯誤地想像忍辱波羅蜜多是空性，也不會錯誤地想像空性是忍辱波羅蜜多；他們不會錯誤地想像精進波羅蜜多是空性，也不會錯誤地想像空性是精進波羅蜜多；他們不會錯誤地想像禪定波羅蜜多是空性，也不會錯誤地想像空性是禪定波羅蜜多；他們不會錯誤地想像般若波羅蜜多是空性，也不會錯誤地想像空性是般若波羅蜜多。」
15.75“They will not falsely imagine that the perfection of generosity is signless, and they will not falsely imagine that signlessness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is signless, and they will not falsely imagine that signlessness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is signless, and they will not falsely imagine that signlessness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is signless, and they will not falsely imagine that signlessness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is signless, and they will not falsely imagine that signlessness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is signless, and they will not falsely imagine that signlessness is the perfection of wisdom.
15.75「他們不會錯誤地認為布施波羅蜜多是無相的，也不會錯誤地認為無相是布施波羅蜜多；他們不會錯誤地認為持戒波羅蜜多是無相的，也不會錯誤地認為無相是持戒波羅蜜多；他們不會錯誤地認為忍辱波羅蜜多是無相的，也不會錯誤地認為無相是忍辱波羅蜜多；他們不會錯誤地認為精進波羅蜜多是無相的，也不會錯誤地認為無相是精進波羅蜜多；他們不會錯誤地認為禪定波羅蜜多是無相的，也不會錯誤地認為無相是禪定波羅蜜多；他們也不會錯誤地認為般若波羅蜜多是無相的，也不會錯誤地認為無相是般若波羅蜜多。」
15.76“They will not falsely imagine that the perfection of generosity [F.2.b] is wishless, and they will not falsely imagine that wishlessness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is wishless, and they will not falsely imagine that wishlessness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is wishless, and they will not falsely imagine that wishlessness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is wishless, and they will not falsely imagine that wishlessness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is wishless, and they will not falsely imagine that wishlessness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is wishless, and they will not falsely imagine that wishlessness is the perfection of wisdom.
15.76「他們不會錯誤地想像布施波羅蜜多是無願的，也不會錯誤地想像無願是布施波羅蜜多；他們不會錯誤地想像持戒波羅蜜多是無願的，也不會錯誤地想像無願是持戒波羅蜜多；他們不會錯誤地想像忍辱波羅蜜多是無願的，也不會錯誤地想像無願是忍辱波羅蜜多；他們不會錯誤地想像精進波羅蜜多是無願的，也不會錯誤地想像無願是精進波羅蜜多；他們不會錯誤地想像禪定波羅蜜多是無願的，也不會錯誤地想像無願是禪定波羅蜜多；他們也不會錯誤地想像般若波羅蜜多是無願的，也不會錯誤地想像無願是般若波羅蜜多。」
15.77“They will not falsely imagine that the perfection of generosity is nonarising, and they will not falsely imagine that nonarising is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is nonarising, and they will not falsely imagine that nonarising is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is nonarising, and they will not falsely imagine that nonarising is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is nonarising, and they will not falsely imagine that nonarising is the perfection of perseverance; they will not falsely imagine [F.3.a] that the perfection of meditative concentration is nonarising, and they will not falsely imagine that nonarising is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is nonarising, and they will not falsely imagine that nonarising is the perfection of wisdom.
15.77「他們不會虛妄地想像布施波羅蜜多是無生的，也不會虛妄地想像無生是布施波羅蜜多；他們不會虛妄地想像持戒波羅蜜是無生的，也不會虛妄地想像無生是持戒波羅蜜；他們不會虛妄地想像忍辱波羅蜜是無生的，也不會虛妄地想像無生是忍辱波羅蜜；他們不會虛妄地想像精進波羅蜜是無生的，也不會虛妄地想像無生是精進波羅蜜；他們不會虛妄地想像禪定波羅蜜是無生的，也不會虛妄地想像無生是禪定波羅蜜；他們也不會虛妄地想像般若波羅蜜多是無生的，也不會虛妄地想像無生是般若波羅蜜多。」
15.78“They will not falsely imagine that the perfection of generosity is nonceasing, and they will not falsely imagine that nonceasing is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is nonceasing, and they will not falsely imagine that nonceasing is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is nonceasing, and they will not falsely imagine that nonceasing is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is nonceasing, and they will not falsely imagine that nonceasing is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is nonceasing, and they will not falsely imagine that nonceasing is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is nonceasing, and they will not falsely imagine that nonceasing is the perfection of wisdom.
15.78「他們不會錯誤地想象布施波羅蜜多是不滅的，也不會錯誤地想象不滅是布施波羅蜜多；他們不會錯誤地想象持戒波羅蜜多是不滅的，也不會錯誤地想象不滅是持戒波羅蜜多；他們不會錯誤地想象忍辱波羅蜜多是不滅的，也不會錯誤地想象不滅是忍辱波羅蜜多；他們不會錯誤地想象精進波羅蜜多是不滅的，也不會錯誤地想象不滅是精進波羅蜜多；他們不會錯誤地想象禪定波羅蜜多是不滅的，也不會錯誤地想象不滅是禪定波羅蜜多；他們也不會錯誤地想象般若波羅蜜多是不滅的，也不會錯誤地想象不滅是般若波羅蜜多。」
15.79“They will not falsely imagine that the perfection of generosity is at peace, and they will not falsely imagine that being at peace is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is at peace, and they will not falsely imagine that being at peace [F.3.b] is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is at peace, and they will not falsely imagine that being at peace is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is at peace, and they will not falsely imagine that being at peace is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is at peace, and they will not falsely imagine that being at peace is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is at peace, and they will not falsely imagine that being at peace is the perfection of wisdom.
15.79「他們不會虛妄地想像布施波羅蜜多是寂靜的，也不會虛妄地想像寂靜是布施波羅蜜多；他們不會虛妄地想像持戒波羅蜜多是寂靜的，也不會虛妄地想像寂靜是持戒波羅蜜多；他們不會虛妄地想像忍辱波羅蜜多是寂靜的，也不會虛妄地想像寂靜是忍辱波羅蜜多；他們不會虛妄地想像精進波羅蜜多是寂靜的，也不會虛妄地想像寂靜是精進波羅蜜多；他們不會虛妄地想像禪定波羅蜜多是寂靜的，也不會虛妄地想像寂靜是禪定波羅蜜多；他們也不會虛妄地想像般若波羅蜜多是寂靜的，也不會虛妄地想像寂靜是般若波羅蜜多。」
15.80“They will not falsely imagine that the perfection of generosity is void, and they will not falsely imagine that voidness is the perfection of generosity; they will not falsely imagine that the perfection of ethical discipline is void, and they will not falsely imagine that voidness is the perfection of ethical discipline; they will not falsely imagine that the perfection of tolerance is void, and they will not falsely imagine that voidness is the perfection of tolerance; they will not falsely imagine that the perfection of perseverance is void, and they will not falsely imagine that voidness is the perfection of perseverance; they will not falsely imagine that the perfection of meditative concentration is void, and they will not falsely imagine that voidness is the perfection of meditative concentration; and they will not falsely imagine that the perfection of wisdom is void, and they will not falsely imagine that voidness is the perfection of wisdom.
15.80「他們不會虛妄想像布施波羅蜜多是空的，也不會虛妄想像空性是布施波羅蜜多；他們不會虛妄想像持戒波羅蜜多是空的，也不會虛妄想像空性是持戒波羅蜜多；他們不會虛妄想像忍辱波羅蜜多是空的，也不會虛妄想像空性是忍辱波羅蜜多；他們不會虛妄想像精進波羅蜜多是空的，也不會虛妄想像空性是精進波羅蜜多；他們不會虛妄想像禪定波羅蜜多是空的，也不會虛妄想像空性是禪定波羅蜜多；他們也不會虛妄想像般若波羅蜜多是空的，也不會虛妄想像空性是般若波羅蜜多。」
15.81“They will not falsely imagine that [F.4.a] the emptiness of internal phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is empty, and they will not falsely imagine that emptiness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is empty, and they will not falsely imagine that emptiness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is empty, and they will not falsely imagine that emptiness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is empty, and they will not falsely imagine that emptiness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is empty, and they will not falsely imagine that emptiness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is empty, and they will not falsely imagine that emptiness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is empty, and they will not falsely [F.4.b] imagine that emptiness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is empty, and they will not falsely imagine that emptiness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is empty, and they will not falsely imagine that emptiness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is empty, and they will not falsely imagine that emptiness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is empty, and they will not falsely imagine that emptiness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is empty, and they will not falsely imagine that emptiness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is empty, and they will not falsely imagine that emptiness is the emptiness of an essential nature of nonentities.
15.81「他們不會虛妄想像內空是空性的，也不會虛妄想像空性是內空；他們不會虛妄想像外空是空性的，也不會虛妄想像空性是外空；他們不會虛妄想像內外空是空性的，也不會虛妄想像空性是內外空；他們不會虛妄想像空空是空性的，也不會虛妄想像空性是空空；他們不會虛妄想像大空是空性的，也不會虛妄想像空性是大空；他們不會虛妄想像勝義空是空性的，也不會虛妄想像空性是勝義空；他們不會虛妄想像有為空是空性的，也不會虛妄想像空性是有為空；他們不會虛妄想像無為空是空性的，也不會虛妄想像空性是無為空；他們不會虛妄想像無邊空是空性的，也不會虛妄想像空性是無邊空；他們不會虛妄想像無始無終空是空性的，也不會虛妄想像空性是無始無終空；他們不會虛妄想像無遮空是空性的，也不會虛妄想像空性是無遮空；他們不會虛妄想像自性空是空性的，也不會虛妄想像空性是自性空；他們不會虛妄想像一切法空是空性的，也不會虛妄想像空性是一切法空；他們不會虛妄想像自相空是空性的，也不會虛妄想像空性是自相空；他們不會虛妄想像無取空是空性的，也不會虛妄想像空性是無取空；他們不會虛妄想像非有空是空性的，也不會虛妄想像空性是非有空；他們不會虛妄想像本質空是空性的，也不會虛妄想像空性是本質空；他們也不會虛妄想像無實空是空性的，也不會虛妄想像空性是無實空。」
15.82“They will not falsely imagine that the emptiness of internal phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is signless, and they will not falsely imagine that signlessness is the emptiness of emptiness; they will not falsely imagine that [F.5.a] the emptiness of great extent is signless, and they will not falsely imagine that signlessness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is signless, and they will not falsely imagine that signlessness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is signless, and they will not falsely imagine that signlessness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is signless, and they will not falsely imagine that signlessness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is signless, and they will not falsely imagine that signlessness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is signless, and they will not falsely imagine that signlessness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is signless, and they will not falsely imagine that signlessness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is signless, and they will not falsely imagine that signlessness is the emptiness of [F.5.b] intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is signless, and they will not falsely imagine that signlessness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is signless, and they will not falsely imagine that signlessness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is signless, and they will not falsely imagine that signlessness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is signless, and they will not falsely imagine that signlessness is the emptiness of an essential nature of nonentities.
15.82「他們不會虛妄地想像內空是無相的，也不會虛妄地想像無相是內空；他們不會虛妄地想像外空是無相的，也不會虛妄地想像無相是外空；他們不會虛妄地想像內外空是無相的，也不會虛妄地想像無相是內外空；他們不會虛妄地想像空空是無相的，也不會虛妄地想像無相是空空；他們不會虛妄地想像大空是無相的，也不會虛妄地想像無相是大空；他們不會虛妄地想像勝義空是無相的，也不會虛妄地想像無相是勝義空；他們不會虛妄地想像有為空是無相的，也不會虛妄地想像無相是有為空；他們不會虛妄地想像無為空是無相的，也不會虛妄地想像無相是無為空；他們不會虛妄地想像無邊空是無相的，也不會虛妄地想像無相是無邊空；他們不會虛妄地想像無始無終空是無相的，也不會虛妄地想像無相是無始無終空；他們不會虛妄地想像無遮空是無相的，也不會虛妄地想像無相是無遮空；他們不會虛妄地想像自性空是無相的，也不會虛妄地想像無相是自性空；他們不會虛妄地想像一切法空是無相的，也不會虛妄地想像無相是一切法空；他們不會虛妄地想像自相空是無相的，也不會虛妄地想像無相是自相空；他們不會虛妄地想像無取空是無相的，也不會虛妄地想像無相是無取空；他們不會虛妄地想像非有空是無相的，也不會虛妄地想像無相是非有空；他們不會虛妄地想像本質空是無相的，也不會虛妄地想像無相是本質空；他們不會虛妄地想像無實空是無相的，也不會虛妄地想像無相是無實空。」
15.83“They will not falsely imagine that the emptiness of internal phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is wishless, and they will not falsely imagine that wishlessness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is wishless, and they will not falsely imagine that wishlessness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is wishless, and they will not falsely imagine that wishlessness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is [F.6.a] wishless, and they will not falsely imagine that wishlessness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is wishless, and they will not falsely imagine that wishlessness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is wishless, and they will not falsely imagine that wishlessness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is wishless, and they will not falsely imagine that wishlessness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is wishless, and they will not falsely imagine that wishlessness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is wishless, and they will not falsely imagine that wishlessness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is wishless, and they will not falsely imagine that wishlessness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is wishless, and they will not falsely imagine that wishlessness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is wishless, and they will not falsely imagine that wishlessness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is wishless, [F.6.b] and they will not falsely imagine that wishlessness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is wishless, and they will not falsely imagine that wishlessness is the emptiness of an essential nature of nonentities.
15.83他們不會虛妄想象內空是無願的，也不會虛妄想象無願是內空；他們不會虛妄想象外空是無願的，也不會虛妄想象無願是外空；他們不會虛妄想象內外空是無願的，也不會虛妄想象無願是內外空；他們不會虛妄想象空空是無願的，也不會虛妄想象無願是空空；他們不會虛妄想象大空是無願的，也不會虛妄想象無願是大空；他們不會虛妄想象勝義空是無願的，也不會虛妄想象無願是勝義空；他們不會虛妄想象有為空是無願的，也不會虛妄想象無願是有為空；他們不會虛妄想象無為空是無願的，也不會虛妄想象無願是無為空；他們不會虛妄想象無邊空是無願的，也不會虛妄想象無願是無邊空；他們不會虛妄想象無始無終空是無願的，也不會虛妄想象無願是無始無終空；他們不會虛妄想象無遮空是無願的，也不會虛妄想象無願是無遮空；他們不會虛妄想象自性空是無願的，也不會虛妄想象無願是自性空；他們不會虛妄想象一切法空是無願的，也不會虛妄想象無願是一切法空；他們不會虛妄想象自相空是無願的，也不會虛妄想象無願是自相空；他們不會虛妄想象無取空是無願的，也不會虛妄想象無願是無取空；他們不會虛妄想象非有空是無願的，也不會虛妄想象無願是非有空；他們不會虛妄想象本質空是無願的，也不會虛妄想象無願是本質空；他們不會虛妄想象無實空是無願的，也不會虛妄想象無願是無實空。
15.84“They will not falsely imagine that the emptiness of internal phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is nonarising, and they will not falsely imagine that nonarising is the emptiness of emptiness; they will not falsely imagine that the emptiness of ultimate reality is nonarising, and they will not falsely imagine that nonarising is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of great extent is nonarising, and they will not falsely imagine that nonarising is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is nonarising, and they will not falsely imagine that nonarising is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is nonarising, and they will not falsely imagine that nonarising is the emptiness of the unlimited; [F.7.a] they will not falsely imagine that the emptiness of that which has neither beginning nor end is nonarising, and they will not falsely imagine that nonarising is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is nonarising, and they will not falsely imagine that nonarising is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is nonarising, and they will not falsely imagine that nonarising is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is nonarising, and they will not falsely imagine that nonarising is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is nonarising, and they will not falsely imagine that nonarising is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is nonarising, and they will not falsely imagine that nonarising is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is nonarising, and they will not falsely imagine that nonarising is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is nonarising, and they will not falsely imagine that nonarising is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is nonarising, and they will not falsely imagine that nonarising is the emptiness of an essential nature of nonentities.
15.84「他們不會錯誤地認為內空是無生，也不會錯誤地認為無生就是內空；他們不會錯誤地認為外空是無生，也不會錯誤地認為無生就是外空；他們不會錯誤地認為內外空是無生，也不會錯誤地認為無生就是內外空；他們不會錯誤地認為空空是無生，也不會錯誤地認為無生就是空空；他們不會錯誤地認為勝義空是無生，也不會錯誤地認為無生就是勝義空；他們不會錯誤地認為大空是無生，也不會錯誤地認為無生就是大空；他們不會錯誤地認為勝義空是無生，也不會錯誤地認為無生就是勝義空；他們不會錯誤地認為有為空是無生，也不會錯誤地認為無生就是有為空；他們不會錯誤地認為無為空是無生，也不會錯誤地認為無生就是無為空；他們不會錯誤地認為無邊空是無生，也不會錯誤地認為無生就是無邊空；他們不會錯誤地認為無始無終空是無生，也不會錯誤地認為無生就是無始無終空；他們不會錯誤地認為無遮空是無生，也不會錯誤地認為無生就是無遮空；他們不會錯誤地認為自性空是無生，也不會錯誤地認為無生就是自性空；他們不會錯誤地認為一切法空是無生，也不會錯誤地認為無生就是一切法空；他們不會錯誤地認為自相空是無生，也不會錯誤地認為無生就是自相空；他們不會錯誤地認為無取空是無生，也不會錯誤地認為無生就是無取空；他們不會錯誤地認為無生空是無生，也不會錯誤地認為無生就是無生空；他們不會錯誤地認為本性空是無生，也不會錯誤地認為無生就是本性空；以及他們不會錯誤地認為無性無性空是無生，也不會錯誤地認為無生就是無性無性空。」
15.85“They will not falsely imagine that the emptiness of internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is nonceasing, [F.7.b] and they will not falsely imagine that nonceasing is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature [F.8.a] is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is nonceasing, and they will not falsely imagine that nonceasing is the emptiness of an essential nature of nonentities.
15.85他們不會虛妄地想像內空是不滅的，也不會虛妄地想像不滅是內空；他們不會虛妄地想像外空是不滅的，也不會虛妄地想像不滅是外空；他們不會虛妄地想像內外空是不滅的，也不會虛妄地想像不滅是內外空；他們不會虛妄地想像空空是不滅的，也不會虛妄地想像不滅是空空；他們不會虛妄地想像大空是不滅的，也不會虛妄地想像不滅是大空；他們不會虛妄地想像勝義空是不滅的，也不會虛妄地想像不滅是勝義空；他們不會虛妄地想像有為空是不滅的，也不會虛妄地想像不滅是有為空；他們不會虛妄地想像無為空是不滅的，也不會虛妄地想像不滅是無為空；他們不會虛妄地想像無邊空是不滅的，也不會虛妄地想像不滅是無邊空；他們不會虛妄地想像無始無終空是不滅的，也不會虛妄地想像不滅是無始無終空；他們不會虛妄地想像無遮空是不滅的，也不會虛妄地想像不滅是無遮空；他們不會虛妄地想像自性空是不滅的，也不會虛妄地想像不滅是自性空；他們不會虛妄地想像一切法空是不滅的，也不會虛妄地想像不滅是一切法空；他們不會虛妄地想像自相空是不滅的，也不會虛妄地想像不滅是自相空；他們不會虛妄地想像無取空是不滅的，也不會虛妄地想像不滅是無取空；他們不會虛妄地想像非有空是不滅的，也不會虛妄地想像不滅是非有空；他們不會虛妄地想像本質空是不滅的，也不會虛妄地想像不滅是本質空；他們也不會虛妄地想像無實空是不滅的，也不會虛妄地想像不滅是無實空。
15.86“They will not falsely imagine that the emptiness of internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is at peace, and they will not falsely imagine that being at peace is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is at peace, and they will not falsely imagine that [F.8.b] being at peace is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is at peace, and they will not falsely imagine that being at peace is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is at peace, and they will not falsely imagine that being at peace is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is at peace, and they will not falsely imagine that being at peace is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is at peace, and they will not falsely imagine that being at peace is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is at peace, and they will not falsely imagine that being at peace is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is at peace, and they will not falsely imagine that being at peace is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is at peace, and they will not falsely imagine that being at peace is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is at peace, and they will not falsely imagine that being at peace is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of nonentities; they will not falsely imagine that [F.9.a] the emptiness of essential nature is at peace, and they will not falsely imagine that being at peace is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is at peace, and they will not falsely imagine that being at peace is the emptiness of an essential nature of nonentities.
15.86「他們不會虛妄地認為內空是寂靜的，也不會虛妄地認為寂靜是內空；他們不會虛妄地認為外空是寂靜的，也不會虛妄地認為寂靜是外空；他們不會虛妄地認為內外空是寂靜的，也不會虛妄地認為寂靜是內外空；他們不會虛妄地認為空空是寂靜的，也不會虛妄地認為寂靜是空空；他們不會虛妄地認為大空是寂靜的，也不會虛妄地認為寂靜是大空；他們不會虛妄地認為勝義空是寂靜的，也不會虛妄地認為寂靜是勝義空；他們不會虛妄地認為有為空是寂靜的，也不會虛妄地認為寂靜是有為空；他們不會虛妄地認為無為空是寂靜的，也不會虛妄地認為寂靜是無為空；他們不會虛妄地認為無邊空是寂靜的，也不會虛妄地認為寂靜是無邊空；他們不會虛妄地認為無始無終空是寂靜的，也不會虛妄地認為寂靜是無始無終空；他們不會虛妄地認為無遮空是寂靜的，也不會虛妄地認為寂靜是無遮空；他們不會虛妄地認為自性空是寂靜的，也不會虛妄地認為寂靜是自性空；他們不會虛妄地認為一切法空是寂靜的，也不會虛妄地認為寂靜是一切法空；他們不會虛妄地認為自相空是寂靜的，也不會虛妄地認為寂靜是自相空；他們不會虛妄地認為無取空是寂靜的，也不會虛妄地認為寂靜是無取空；他們不會虛妄地認為非有空是寂靜的，也不會虛妄地認為寂靜是非有空；他們不會虛妄地認為本質空是寂靜的，也不會虛妄地認為寂靜是本質空；他們也不會虛妄地認為無實空是寂靜的，也不會虛妄地認為寂靜是無實空。」
15.87“They will not falsely imagine that the emptiness of internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of internal phenomena; they will not falsely imagine that the emptiness of external phenomena is void, and they will not falsely imagine that voidness is the emptiness of external phenomena; they will not falsely imagine that the emptiness of external and internal phenomena is void, and they will not falsely imagine that voidness is the emptiness of external and internal phenomena; they will not falsely imagine that the emptiness of emptiness is void, and they will not falsely imagine that voidness is the emptiness of emptiness; they will not falsely imagine that the emptiness of great extent is void, and they will not falsely imagine that voidness is the emptiness of great extent; they will not falsely imagine that the emptiness of ultimate reality is void, and they will not falsely imagine that voidness is the emptiness of ultimate reality; they will not falsely imagine that the emptiness of conditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of conditioned phenomena; they will not falsely imagine that the emptiness of unconditioned phenomena is void, and they will not falsely imagine that voidness is the emptiness of unconditioned phenomena; they will not falsely imagine that the emptiness of the unlimited is void, and they will not falsely imagine that voidness is the emptiness of the unlimited; they will not falsely imagine that the emptiness of that which has neither beginning nor end is void, [F.9.b] and they will not falsely imagine that voidness is the emptiness of that which has neither beginning nor end; they will not falsely imagine that the emptiness of nonexclusion is void, and they will not falsely imagine that voidness is the emptiness of nonexclusion; they will not falsely imagine that the emptiness of inherent nature is void, and they will not falsely imagine that voidness is the emptiness of inherent nature; they will not falsely imagine that the emptiness of all phenomena is void, and they will not falsely imagine that voidness is the emptiness of all phenomena; they will not falsely imagine that the emptiness of intrinsic defining characteristics is void, and they will not falsely imagine that voidness is the emptiness of intrinsic defining characteristics; they will not falsely imagine that the emptiness of that which cannot be apprehended is void, and they will not falsely imagine that voidness is the emptiness of that which cannot be apprehended; they will not falsely imagine that the emptiness of nonentities is void, and they will not falsely imagine that voidness is the emptiness of nonentities; they will not falsely imagine that the emptiness of essential nature is void, and they will not falsely imagine that voidness is the emptiness of essential nature; and they will not falsely imagine that the emptiness of an essential nature of nonentities is void, and they will not falsely imagine that voidness is the emptiness of an essential nature of nonentities.
15.87「他們不會錯誤地認為內空是空性，也不會錯誤地認為空性是內空；他們不會錯誤地認為外空是空性，也不會錯誤地認為空性是外空；他們不會錯誤地認為內外空是空性，也不會錯誤地認為空性是內外空；他們不會錯誤地認為空空是空性，也不會錯誤地認為空性是空空；他們不會錯誤地認為大空是空性，也不會錯誤地認為空性是大空；他們不會錯誤地認為勝義空是空性，也不會錯誤地認為空性是勝義空；他們不會錯誤地認為有為空是空性，也不會錯誤地認為空性是有為空；他們不會錯誤地認為無為空是空性，也不會錯誤地認為空性是無為空；他們不會錯誤地認為無邊空是空性，也不會錯誤地認為空性是無邊空；他們不會錯誤地認為無始無終空是空性，也不會錯誤地認為空性是無始無終空；他們不會錯誤地認為無遮空是空性，也不會錯誤地認為空性是無遮空；他們不會錯誤地認為自性空是空性，也不會錯誤地認為空性是自性空；他們不會錯誤地認為一切法空是空性，也不會錯誤地認為空性是一切法空；他們不會錯誤地認為自相空是空性，也不會錯誤地認為空性是自相空；他們不會錯誤地認為無取空是空性，也不會錯誤地認為空性是無取空；他們不會錯誤地認為非有空是空性，也不會錯誤地認為空性是非有空；他們不會錯誤地認為本質空是空性，也不會錯誤地認為空性是本質空；他們不會錯誤地認為無實空是空性，也不會錯誤地認為空性是無實空。」
15.88“They will not falsely imagine that the applications of mindfulness are empty, and they will not falsely imagine that emptiness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are signless, and they will not falsely imagine that signlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness [F.10.a] are wishless, and they will not falsely imagine that wishlessness is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonarising, and they will not falsely imagine that nonarising is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are nonceasing, and they will not falsely imagine that nonceasing is the applications of mindfulness; they will not falsely imagine that the applications of mindfulness are at peace, and they will not falsely imagine that being at peace is the applications of mindfulness; and they will not falsely imagine that the applications of mindfulness are void, and they will not falsely imagine that voidness is the applications of mindfulness.
15.88「他們不會錯誤地想像念處是空性的，也不會錯誤地想像空性是念處；他們不會錯誤地想像念處是無相的，也不會錯誤地想像無相是念處；他們不會錯誤地想像念處是無願的，也不會錯誤地想像無願是念處；他們不會錯誤地想像念處是無生的，也不會錯誤地想像無生是念處；他們不會錯誤地想像念處是不滅的，也不會錯誤地想像不滅是念處；他們不會錯誤地想像念處是寂靜的，也不會錯誤地想像寂靜是念處；他們不會錯誤地想像念處是空的，也不會錯誤地想像空性是念處。」
15.89“They will not falsely imagine that the correct exertions are empty, and they will not falsely imagine that emptiness is the correct exertions; they will not falsely imagine that the correct exertions are signless, and they will not falsely imagine that signlessness is the correct exertions; they will not falsely imagine that the correct exertions are wishless, and they will not falsely imagine that wishlessness is the correct exertions; they will not falsely imagine that the correct exertions are nonarising, and they will not falsely imagine that nonarising is the correct exertions; they will not falsely imagine that the correct exertions are nonceasing, and they will not falsely imagine that nonceasing is the correct exertions; they will not falsely imagine that [F.10.b] the correct exertions are at peace, and they will not falsely imagine that being at peace is the correct exertions; and they will not falsely imagine that the correct exertions are void, and they will not falsely imagine that voidness is the correct exertions.
15.89「他們不會錯誤地想像正勤是空性的，也不會錯誤地想像空性是正勤；他們不會錯誤地想像正勤是無相的，也不會錯誤地想像無相是正勤；他們不會錯誤地想像正勤是無願的，也不會錯誤地想像無願是正勤；他們不會錯誤地想像正勤是無生的，也不會錯誤地想像無生是正勤；他們不會錯誤地想像正勤是不滅的，也不會錯誤地想像不滅是正勤；他們不會錯誤地想像正勤是寂靜的，也不會錯誤地想像寂靜是正勤；他們也不會錯誤地想像正勤是空的，也不會錯誤地想像空性是正勤。」
15.90“They will not falsely imagine that the supports for miraculous ability are empty, and they will not falsely imagine that emptiness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are signless, and they will not falsely imagine that signlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are wishless, and they will not falsely imagine that wishlessness is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonarising, and they will not falsely imagine that nonarising is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are nonceasing, and they will not falsely imagine that nonceasing is the supports for miraculous ability; they will not falsely imagine that the supports for miraculous ability are at peace, and they will not falsely imagine that being at peace is the supports for miraculous ability; and they will not falsely imagine that the supports for miraculous ability are void, and they will not falsely imagine that voidness is the supports for miraculous ability.
15.90他們不會錯誤地想像神足是空性的，也不會錯誤地想像空性是神足；他們不會錯誤地想像神足是無相的，也不會錯誤地想像無相是神足；他們不會錯誤地想像神足是無願的，也不會錯誤地想像無願是神足；他們不會錯誤地想像神足是無生的，也不會錯誤地想像無生是神足；他們不會錯誤地想像神足是不滅的，也不會錯誤地想像不滅是神足；他們不會錯誤地想像神足是寂靜的，也不會錯誤地想像寂靜是神足；而且他們不會錯誤地想像神足是空的，也不會錯誤地想像空性是神足。
15.91“They will not falsely imagine that the faculties are empty, and they will not falsely imagine that emptiness is the faculties ; they will not falsely imagine that the faculties are signless, and they will not falsely imagine [F.11.a] that signlessness is the faculties ; they will not falsely imagine that the faculties are wishless, and they will not falsely imagine that wishlessness is the faculties ; they will not falsely imagine that the faculties are nonarising, and they will not falsely imagine that nonarising is the faculties ; they will not falsely imagine that the faculties are nonceasing, and they will not falsely imagine that nonceasing is the faculties ; they will not falsely imagine that the faculties are at peace, and they will not falsely imagine that being at peace is the faculties ; and they will not falsely imagine that the faculties are void, and they will not falsely imagine that voidness is the faculties .
15.91「他們不會錯誤地想像根是空性的，也不會錯誤地想像空性是根；他們不會錯誤地想像根是無相的，也不會錯誤地想像無相是根；他們不會錯誤地想像根是無願的，也不會錯誤地想像無願是根；他們不會錯誤地想像根是無生的，也不會錯誤地想像無生是根；他們不會錯誤地想像根是不滅的，也不會錯誤地想像不滅是根；他們不會錯誤地想像根是寂靜的，也不會錯誤地想像寂靜是根；他們不會錯誤地想像根是空的，也不會錯誤地想像空性是根。」
15.92“They will not falsely imagine that the powers are empty, and they will not falsely imagine that emptiness is the powers; they will not falsely imagine that the powers are signless, and they will not falsely imagine that signlessness is the powers; they will not falsely imagine that the powers are wishless, and they will not falsely imagine that wishlessness is the powers; they will not falsely imagine that the powers are nonarising, and they will not falsely imagine that nonarising is the powers; they will not falsely imagine that the powers are nonceasing, and they will not falsely imagine that nonceasing is the powers; they will not falsely imagine that the powers are at peace, and they will not falsely imagine that being at peace is the powers; and they will not falsely imagine [F.11.b] that the powers are void, and they will not falsely imagine that voidness is the powers.
15.92「他們不會虛妄地想像力是空性的，也不會虛妄地想像空性是力；他們不會虛妄地想像力是無相的，也不會虛妄地想像無相是力；他們不會虛妄地想像力是無願的，也不會虛妄地想像無願是力；他們不會虛妄地想像力是無生的，也不會虛妄地想像無生是力；他們不會虛妄地想像力是不滅的，也不會虛妄地想像不滅是力；他們不會虛妄地想像力是寂靜的，也不會虛妄地想像寂靜是力；他們不會虛妄地想像力是空的，也不會虛妄地想像空性是力。」
15.93“They will not falsely imagine that the branches of enlightenment are empty, and they will not falsely imagine that emptiness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are signless, and they will not falsely imagine that signlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are wishless, and they will not falsely imagine that wishlessness is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonarising, and they will not falsely imagine that nonarising is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are nonceasing, and they will not falsely imagine that nonceasing is the branches of enlightenment; they will not falsely imagine that the branches of enlightenment are at peace, and they will not falsely imagine that being at peace is the branches of enlightenment; and they will not falsely imagine that the branches of enlightenment are void, and they will not falsely imagine that voidness is the branches of enlightenment.
15.93他們不會虛妄地想象覺支是空性的，也不會虛妄地想象空性是覺支；他們不會虛妄地想象覺支是無相的，也不會虛妄地想象無相是覺支；他們不會虛妄地想象覺支是無願的，也不會虛妄地想象無願是覺支；他們不會虛妄地想象覺支是無生的，也不會虛妄地想象無生是覺支；他們不會虛妄地想象覺支是不滅的，也不會虛妄地想象不滅是覺支；他們不會虛妄地想象覺支是寂靜的，也不會虛妄地想象寂靜是覺支；他們不會虛妄地想象覺支是空的，也不會虛妄地想象空性是覺支。
15.94“They will not falsely imagine that the noble eightfold path is empty, and they will not falsely imagine that emptiness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is signless, and they will not falsely imagine that signlessness is the noble [F.12.a] eightfold path; they will not falsely imagine that the noble eightfold path is wishless, and they will not falsely imagine that wishlessness is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonarising, and they will not falsely imagine that nonarising is the noble eightfold path; they will not falsely imagine that the noble eightfold path is nonceasing, and they will not falsely imagine that nonceasing is the noble eightfold path; they will not falsely imagine that the noble eightfold path is at peace, and they will not falsely imagine that being at peace is the noble eightfold path; and they will not falsely imagine that the noble eightfold path is void, and they will not falsely imagine that voidness is the noble eightfold path.
15.94「他們不會錯誤地想像八正道是空性，也不會錯誤地想像空性是八正道；他們不會錯誤地想像八正道是無相，也不會錯誤地想像無相是八正道；他們不會錯誤地想像八正道是無願，也不會錯誤地想像無願是八正道；他們不會錯誤地想像八正道是無生，也不會錯誤地想像無生是八正道；他們不會錯誤地想像八正道是不滅，也不會錯誤地想像不滅是八正道；他們不會錯誤地想像八正道是寂靜，也不會錯誤地想像寂靜是八正道；他們也不會錯誤地想像八正道是空，也不會錯誤地想像空性是八正道。」
15.95“They will not falsely imagine that the truths of the noble ones are empty, and they will not falsely imagine that emptiness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are signless, and they will not falsely imagine that signlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are wishless, and they will not falsely imagine that wishlessness is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are nonarising, and they will not falsely imagine that nonarising is the truths of the noble ones; [F.12.b] they will not falsely imagine that the truths of the noble ones are nonceasing, and they will not falsely imagine that nonceasing is the truths of the noble ones; they will not falsely imagine that the truths of the noble ones are at peace, and they will not falsely imagine that being at peace is the truths of the noble ones; and they will not falsely imagine that the truths of the noble ones are void, and they will not falsely imagine that voidness is the truths of the noble ones.
15.95「他們不會錯誤地想像四聖諦是空性，也不會錯誤地想像空性是四聖諦；他們不會錯誤地想像四聖諦是無相，也不會錯誤地想像無相是四聖諦；他們不會錯誤地想像四聖諦是無願，也不會錯誤地想像無願是四聖諦；他們不會錯誤地想像四聖諦是無生，也不會錯誤地想像無生是四聖諦；他們不會錯誤地想像四聖諦是不滅，也不會錯誤地想像不滅是四聖諦；他們不會錯誤地想像四聖諦是寂靜，也不會錯誤地想像寂靜是四聖諦；他們不會錯誤地想像四聖諦是空，也不會錯誤地想像空性是四聖諦。」
15.96“They will not falsely imagine that the meditative concentrations are empty, and they will not falsely imagine that emptiness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are signless, and they will not falsely imagine that signlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are wishless, and they will not falsely imagine that wishlessness is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonarising, and they will not falsely imagine that nonarising is the meditative concentrations; they will not falsely imagine that the meditative concentrations are nonceasing, and they will not falsely imagine that nonceasing is the meditative concentrations; they will not falsely imagine that the meditative concentrations are at peace, and they will not falsely imagine that being at peace is the meditative concentrations; and they will not falsely imagine that the meditative concentrations are void, and they will not falsely imagine that voidness is the meditative concentrations.
15.96他們不會虛妄地想像禪定是空性的，也不會虛妄地想像空性是禪定；他們不會虛妄地想像禪定是無相的，也不會虛妄地想像無相是禪定；他們不會虛妄地想像禪定是無願的，也不會虛妄地想像無願是禪定；他們不會虛妄地想像禪定是無生的，也不會虛妄地想像無生是禪定；他們不會虛妄地想像禪定是不滅的，也不會虛妄地想像不滅是禪定；他們不會虛妄地想像禪定是寂靜的，也不會虛妄地想像寂靜是禪定；他們不會虛妄地想像禪定是空的，也不會虛妄地想像空性是禪定。
15.97“They will not falsely imagine that the immeasurable attitudes are empty, and they will not falsely imagine that emptiness is [F.13.a] the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are signless, and they will not falsely imagine that signlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are wishless, and they will not falsely imagine that wishlessness is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonarising, and they will not falsely imagine that nonarising is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are nonceasing, and they will not falsely imagine that nonceasing is the immeasurable attitudes; they will not falsely imagine that the immeasurable attitudes are at peace, and they will not falsely imagine that being at peace is the immeasurable attitudes; and they will not falsely imagine that the immeasurable attitudes are void, and they will not falsely imagine that voidness is the immeasurable attitudes.
15.97「他們不會虛妄想像四無量心是空性的，也不會虛妄想像空性是四無量心；他們不會虛妄想像四無量心是無相的，也不會虛妄想像無相是四無量心；他們不會虛妄想像四無量心是無願的，也不會虛妄想像無願是四無量心；他們不會虛妄想像四無量心是無生的，也不會虛妄想像無生是四無量心；他們不會虛妄想像四無量心是不滅的，也不會虛妄想像不滅是四無量心；他們不會虛妄想像四無量心是寂靜的，也不會虛妄想像寂靜是四無量心；他們不會虛妄想像四無量心是空的，也不會虛妄想像空性是四無量心。」
15.98“They will not falsely imagine that the formless absorptions are empty, and they will not falsely imagine that emptiness is the formless absorptions; they will not falsely imagine that the formless absorptions are signless, and they will not falsely imagine that signlessness is the formless absorptions; they will not falsely imagine that the formless absorptions are wishless, and they will not falsely imagine that wishlessness is the formless absorptions; they will not falsely imagine that the formless absorptions [F.13.b] are nonarising, and they will not falsely imagine that nonarising is the formless absorptions; they will not falsely imagine that the formless absorptions are nonceasing, and they will not falsely imagine that nonceasing is the formless absorptions; they will not falsely imagine that the formless absorptions are at peace, and they will not falsely imagine that being at peace is the formless absorptions; and they will not falsely imagine that the formless absorptions are void, and they will not falsely imagine that voidness is the formless absorptions.
15.98「他們不會虛妄地想像無色定是空性的，也不會虛妄地想像空性是無色定；他們不會虛妄地想像無色定是無相的，也不會虛妄地想像無相是無色定；他們不會虛妄地想像無色定是無願的，也不會虛妄地想像無願是無色定；他們不會虛妄地想像無色定是無生的，也不會虛妄地想像無生是無色定；他們不會虛妄地想像無色定是不滅的，也不會虛妄地想像不滅是無色定；他們不會虛妄地想像無色定是寂靜的，也不會虛妄地想像寂靜是無色定；他們不會虛妄地想像無色定是空的，也不會虛妄地想像空性是無色定。」
15.99“They will not falsely imagine that the eight liberations are empty, and they will not falsely imagine that emptiness is the eight liberations; they will not falsely imagine that the eight liberations are signless, and they will not falsely imagine that signlessness is the eight liberations; they will not falsely imagine that the eight liberations are wishless, and they will not falsely imagine that wishlessness is the eight liberations; will not falsely imagine that the eight liberations are nonarising, and they will not falsely imagine that nonarising is the eight liberations; they will not falsely imagine that the eight liberations are nonceasing, and they will not falsely imagine that nonceasing is the eight liberations; they will not falsely imagine that the eight liberations are at peace, and they will not falsely imagine that being at peace is the eight [F.14.a] liberations; and they will not falsely imagine that the eight liberations are void, and they will not falsely imagine that voidness is the eight liberations.
15.99「他們不會錯誤地想像八解脫是空性，也不會錯誤地想像空性是八解脫；他們不會錯誤地想像八解脫是無相，也不會錯誤地想像無相是八解脫；他們不會錯誤地想像八解脫是無願，也不會錯誤地想像無願是八解脫；他們不會錯誤地想像八解脫是無生，也不會錯誤地想像無生是八解脫；他們不會錯誤地想像八解脫是不滅，也不會錯誤地想像不滅是八解脫；他們不會錯誤地想像八解脫是寂靜，也不會錯誤地想像寂靜是八解脫；他們不會錯誤地想像八解脫是空，也不會錯誤地想像空性是八解脫。」
15.100“They will not falsely imagine that the nine serial steps of meditative absorption are empty, and they will not falsely imagine that emptiness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are signless, and they will not falsely imagine that signlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are wishless, and they will not falsely imagine that wishlessness is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonarising, and they will not falsely imagine that nonarising is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are nonceasing, and they will not falsely imagine that nonceasing is the nine serial steps of meditative absorption; they will not falsely imagine that the nine serial steps of meditative absorption are at peace, and they will not falsely imagine that being at peace is the nine serial steps of meditative absorption; and they will not falsely imagine that the nine serial steps of meditative absorption are void, and they will not falsely imagine that voidness is the nine serial steps of meditative absorption.
15.100「他們不會虛妄想像九次第定是空性，也不會虛妄想像空性是九次第定；他們不會虛妄想像九次第定是無相，也不會虛妄想像無相是九次第定；他們不會虛妄想像九次第定是無願，也不會虛妄想像無願是九次第定；他們不會虛妄想像九次第定是無生，也不會虛妄想像無生是九次第定；他們不會虛妄想像九次第定是不滅，也不會虛妄想像不滅是九次第定；他們不會虛妄想像九次第定是寂靜，也不會虛妄想像寂靜是九次第定；他們也不會虛妄想像九次第定是空，也不會虛妄想像空性是九次第定。」
15.101“They will not falsely imagine [F.14.b] that the emptiness, signlessness, and wishlessness gateways to liberation are empty, and they will not falsely imagine that emptiness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are signless, and they will not falsely imagine that signlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are wishless, and they will not falsely imagine that wishlessness is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonarising, and they will not falsely imagine that nonarising is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are nonceasing, and they will not falsely imagine that nonceasing is the emptiness, signlessness, and wishlessness gateways to liberation; they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are at peace, and they will not falsely imagine that being at peace is the emptiness, signlessness, and wishlessness gateways to liberation; and they will not falsely imagine that the emptiness, signlessness, and wishlessness gateways to liberation are void, [F.15.a] and they will not falsely imagine that voidness is the emptiness, signlessness, and wishlessness gateways to liberation.
15.101「他們不會虛妄地想像空無相無願解脫門是空性，也不會虛妄地想像空性是空無相無願解脫門；他們不會虛妄地想像空無相無願解脫門是無相，也不會虛妄地想像無相是空無相無願解脫門；他們不會虛妄地想像空無相無願解脫門是無願，也不會虛妄地想像無願是空無相無願解脫門；他們不會虛妄地想像空無相無願解脫門是無生，也不會虛妄地想像無生是空無相無願解脫門；他們不會虛妄地想像空無相無願解脫門是不滅，也不會虛妄地想像不滅是空無相無願解脫門；他們不會虛妄地想像空無相無願解脫門是寂靜，也不會虛妄地想像寂靜是空無相無願解脫門；也不會虛妄地想像空無相無願解脫門是空，也不會虛妄地想像空性是空無相無願解脫門。」
15.102“They will not falsely imagine that the extrasensory powers are empty, and they will not falsely imagine that emptiness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are signless, and they will not falsely imagine that signlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are wishless, and they will not falsely imagine that wishlessness is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonarising, and they will not falsely imagine that nonarising is the extrasensory powers; they will not falsely imagine that the extrasensory powers are nonceasing, and they will not falsely imagine that nonceasing is the extrasensory powers; they will not falsely imagine that the extrasensory powers are at peace, and they will not falsely imagine that being at peace is the extrasensory powers; and they will not falsely imagine that the extrasensory powers are void, and they will not falsely imagine that voidness is the extrasensory powers.
15.102「他們不會虛妄地想像神通是空性的，也不會虛妄地想像空性是神通；他們不會虛妄地想像神通是無相的，也不會虛妄地想像無相是神通；他們不會虛妄地想像神通是無願的，也不會虛妄地想像無願是神通；他們不會虛妄地想像神通是無生的，也不會虛妄地想像無生是神通；他們不會虛妄地想像神通是不滅的，也不會虛妄地想像不滅是神通；他們不會虛妄地想像神通是寂靜的，也不會虛妄地想像寂靜是神通；他們不會虛妄地想像神通是空的，也不會虛妄地想像空性是神通。」
15.103“They will not falsely imagine that the meditative stabilities are empty, and they will not falsely imagine that emptiness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are signless, and they will not falsely imagine that signlessness is the meditative stabilities; they will not falsely imagine that the meditative stabilities are wishless, and they will not falsely imagine that wishlessness is [F.15.b] the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonarising, and they will not falsely imagine that nonarising is the meditative stabilities; they will not falsely imagine that the meditative stabilities are nonceasing, and they will not falsely imagine that nonceasing is the meditative stabilities; they will not falsely imagine that the meditative stabilities are at peace, and they will not falsely imagine that being at peace is the meditative stabilities; and they will not falsely imagine that the meditative stabilities are void, and they will not falsely imagine that voidness is the meditative stabilities.
15.103他們不會虛假地想像三摩地是空性的，也不會虛假地想像空性是三摩地；他們不會虛假地想像三摩地是無相的，也不會虛假地想像無相是三摩地；他們不會虛假地想像三摩地是無願的，也不會虛假地想像無願是三摩地；他們不會虛假地想像三摩地是無生的，也不會虛假地想像無生是三摩地；他們不會虛假地想像三摩地是不滅的，也不會虛假地想像不滅是三摩地；他們不會虛假地想像三摩地是寂靜的，也不會虛假地想像寂靜是三摩地；他們不會虛假地想像三摩地是空的，也不會虛假地想像空性是三摩地。
15.104“They will not falsely imagine that the dhāraṇī gateways are empty, and they will not falsely imagine that emptiness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are signless, and they will not falsely imagine that signlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are wishless, and they will not falsely imagine that wishlessness is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonarising, and they will not falsely imagine that nonarising is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are nonceasing, and they will not falsely imagine that nonceasing is the dhāraṇī gateways; they will not falsely imagine that the dhāraṇī gateways are at peace, and they will not falsely imagine that being at peace is the dhāraṇī gateways; and they will not falsely imagine that the dhāraṇī gateways are void, and they will not [F.16.a] falsely imagine that voidness is the dhāraṇī gateways.
15.104「他們不會虛妄分別陀羅尼門是空性，也不會虛妄分別空性是陀羅尼門；他們不會虛妄分別陀羅尼門是無相，也不會虛妄分別無相是陀羅尼門；他們不會虛妄分別陀羅尼門是無願，也不會虛妄分別無願是陀羅尼門；他們不會虛妄分別陀羅尼門是無生，也不會虛妄分別無生是陀羅尼門；他們不會虛妄分別陀羅尼門是不滅，也不會虛妄分別不滅是陀羅尼門；他們不會虛妄分別陀羅尼門是寂靜，也不會虛妄分別寂靜是陀羅尼門；他們不會虛妄分別陀羅尼門是空，也不會虛妄分別空性是陀羅尼門。」
15.105“They will not falsely imagine that the ten powers of the tathāgatas are empty, and they will not falsely imagine that emptiness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are signless, and they will not falsely imagine that signlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are wishless, and they will not falsely imagine that wishlessness is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonarising, and they will not falsely imagine that nonarising is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are nonceasing, and they will not falsely imagine that nonceasing is the ten powers of the tathāgatas; they will not falsely imagine that the ten powers of the tathāgatas are at peace, and they will not falsely imagine that being at peace is the ten powers of the tathāgatas; and they will not falsely imagine that the ten powers of the tathāgatas are void, and they will not falsely imagine that voidness is the ten powers of the tathāgatas.
15.105「他們不會虛妄地想像如來十力是空性的，也不會虛妄地想像空性是如來十力；他們不會虛妄地想像如來十力是無相的，也不會虛妄地想像無相是如來十力；他們不會虛妄地想像如來十力是無願的，也不會虛妄地想像無願是如來十力；他們不會虛妄地想像如來十力是無生的，也不會虛妄地想像無生是如來十力；他們不會虛妄地想像如來十力是不滅的，也不會虛妄地想像不滅是如來十力；他們不會虛妄地想像如來十力是寂靜的，也不會虛妄地想像寂靜是如來十力；他們不會虛妄地想像如來十力是空的，也不會虛妄地想像空性是如來十力。」
15.106“They will not falsely imagine that the four fearlessnesses are empty, and they will not falsely imagine that emptiness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are signless, and they will not falsely imagine that signlessness is the four fearlessnesses; they will not falsely [F.16.b] imagine that the four fearlessnesses are wishless, and they will not falsely imagine that wishlessness is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonarising, and they will not falsely imagine that nonarising is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are nonceasing, and they will not falsely imagine that nonceasing is the four fearlessnesses; they will not falsely imagine that the four fearlessnesses are at peace, and they will not falsely imagine that being at peace is the four fearlessnesses; and they will not falsely imagine that the four fearlessnesses are void, and they will not falsely imagine that voidness is the four fearlessnesses.
15.106「他們不會妄想四無所畏是空性的，也不會妄想空性是四無所畏；他們不會妄想四無所畏是無相的，也不會妄想無相是四無所畏；他們不會妄想四無所畏是無願的，也不會妄想無願是四無所畏；他們不會妄想四無所畏是無生的，也不會妄想無生是四無所畏；他們不會妄想四無所畏是不滅的，也不會妄想不滅是四無所畏；他們不會妄想四無所畏是寂靜的，也不會妄想寂靜是四無所畏；他們也不會妄想四無所畏是空的，也不會妄想空性是四無所畏。」
15.107“They will not falsely imagine that the four kinds of exact knowledge are empty, and they will not falsely imagine that emptiness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are signless, and they will not falsely imagine that signlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are wishless, and they will not falsely imagine that wishlessness is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonarising, and they will not falsely imagine that nonarising is the four kinds of exact knowledge; they will not falsely imagine that the four kinds of exact knowledge are nonceasing, and they will not falsely imagine that nonceasing is the four kinds of exact knowledge; they will not falsely imagine that the four [F.17.a] kinds of exact knowledge are at peace, and they will not falsely imagine that being at peace is the four kinds of exact knowledge; and they will not falsely imagine that the four kinds of exact knowledge are void, and they will not falsely imagine that voidness is the four kinds of exact knowledge.
15.107「他們不會虛妄地想像四一切種智是空性的，也不會虛妄地想像空性是四一切種智；他們不會虛妄地想像四一切種智是無相的，也不會虛妄地想像無相是四一切種智；他們不會虛妄地想像四一切種智是無願的，也不會虛妄地想像無願是四一切種智；他們不會虛妄地想像四一切種智是無生的，也不會虛妄地想像無生是四一切種智；他們不會虛妄地想像四一切種智是不滅的，也不會虛妄地想像不滅是四一切種智；他們不會虛妄地想像四一切種智是寂靜的，也不會虛妄地想像寂靜是四一切種智；他們不會虛妄地想像四一切種智是空的，也不會虛妄地想像空性是四一切種智。」
15.108“They will not falsely imagine that great loving kindness is empty, and they will not falsely imagine that emptiness is great loving kindness; they will not falsely imagine that great loving kindness is signless, and they will not falsely imagine that signlessness is great loving kindness; they will not falsely imagine that great loving kindness is wishless, and they will not falsely imagine that wishlessness is great loving kindness; they will not falsely imagine that great loving kindness is nonarising, and they will not falsely imagine that nonarising is great loving kindness; they will not falsely imagine that great loving kindness is nonceasing, and they will not falsely imagine that nonceasing is great loving kindness; they will not falsely imagine that great loving kindness is at peace, and they will not falsely imagine that being at peace is great loving kindness; and they will not falsely imagine that great loving kindness is void, and they will not falsely imagine that voidness is great loving kindness.
15.108他們不會虛妄地想像大慈是空性的，也不會虛妄地想像空性是大慈；他們不會虛妄地想像大慈是無相的，也不會虛妄地想像無相是大慈；他們不會虛妄地想像大慈是無願的，也不會虛妄地想像無願是大慈；他們不會虛妄地想像大慈是無生的，也不會虛妄地想像無生是大慈；他們不會虛妄地想像大慈是不滅的，也不會虛妄地想像不滅是大慈；他們不會虛妄地想像大慈是寂靜的，也不會虛妄地想像寂靜是大慈；他們不會虛妄地想像大慈是空的，也不會虛妄地想像空性是大慈。
15.109“They will not falsely imagine that great compassion is empty, and they will not falsely imagine that emptiness is great compassion; they will not falsely imagine that great compassion is signless, and they will not falsely imagine that signlessness is great compassion; they will not falsely imagine that great compassion is wishless, [F.17.b] and they will not falsely imagine that wishlessness is great compassion; they will not falsely imagine that great compassion is nonarising, and they will not falsely imagine that nonarising is great compassion; they will not falsely imagine that great compassion is nonceasing, and they will not falsely imagine that nonceasing is great compassion; they will not falsely imagine that great compassion is at peace, and they will not falsely imagine that being at peace is great compassion; and they will not falsely imagine that great compassion is void, and they will not falsely imagine that voidness is great compassion.
15.109他們不會妄想大悲是空性的，也不會妄想空性是大悲；他們不會妄想大悲是無相的，也不會妄想無相是大悲；他們不會妄想大悲是無願的，也不會妄想無願是大悲；他們不會妄想大悲是無生的，也不會妄想無生是大悲；他們不會妄想大悲是不滅的，也不會妄想不滅是大悲；他們不會妄想大悲是寂靜的，也不會妄想寂靜是大悲；他們不會妄想大悲是空的，也不會妄想空性是大悲。
15.110“They will not falsely imagine that the eighteen distinct qualities of the buddhas are empty, and they will not falsely imagine that emptiness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are signless, and they will not falsely imagine that signlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are wishless, and they will not falsely imagine that wishlessness is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonarising, and they will not falsely imagine that nonarising is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are nonceasing, and they will not falsely imagine that nonceasing is the eighteen distinct qualities of the buddhas; they will not falsely imagine that the eighteen distinct qualities of the buddhas are at peace, and they will not falsely imagine that being at peace is the eighteen distinct qualities of the buddhas; [F.18.a] and they will not falsely imagine that the eighteen distinct qualities of the buddhas are void, and they will not falsely imagine that voidness is the eighteen distinct qualities of the buddhas. [B2]
15.110「他們不會妄想佛十八不共法是空性的，也不會妄想空性是佛十八不共法；他們不會妄想佛十八不共法是無相的，也不會妄想無相是佛十八不共法；他們不會妄想佛十八不共法是無願的，也不會妄想無願是佛十八不共法；他們不會妄想佛十八不共法是無生的，也不會妄想無生是佛十八不共法；他們不會妄想佛十八不共法是不滅的，也不會妄想不滅是佛十八不共法；他們不會妄想佛十八不共法是寂靜的，也不會妄想寂靜是佛十八不共法；他們也不會妄想佛十八不共法是空的，也不會妄想空性是佛十八不共法。」
15.111“They will not falsely imagine that the fruit of having entered the stream is empty, and they will not falsely imagine that emptiness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is signless, and they will not falsely imagine that signlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is wishless, and they will not falsely imagine that wishlessness is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonarising, and they will not falsely imagine that nonarising is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is nonceasing, and they will not falsely imagine that nonceasing is the fruit of having entered the stream; they will not falsely imagine that the fruit of having entered the stream is at peace, and they will not falsely imagine that being at peace is the fruit of having entered the stream; and they will not falsely imagine that the fruit of having entered the stream is void, and they will not falsely imagine that voidness is the fruit of having entered the stream.
15.111「他們不會虛妄地認為入流果是空性，也不會虛妄地認為空性是入流果；他們不會虛妄地認為入流果是無相，也不會虛妄地認為無相是入流果；他們不會虛妄地認為入流果是無願，也不會虛妄地認為無願是入流果；他們不會虛妄地認為入流果是無生，也不會虛妄地認為無生是入流果；他們不會虛妄地認為入流果是不滅，也不會虛妄地認為不滅是入流果；他們不會虛妄地認為入流果是寂靜，也不會虛妄地認為寂靜是入流果；他們不會虛妄地認為入流果是空，也不會虛妄地認為空性是入流果。」
15.112“They will not falsely imagine that the fruit of once-returner is empty, and they will not falsely imagine that emptiness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is signless, and they will not falsely [F.18.b] imagine that signlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is nonceasing, and they will not falsely imagine that nonceasing is the fruit of once-returner; they will not falsely imagine that the fruit of once-returner is at peace, and they will not falsely imagine that being at peace is the fruit of once-returner; and they will not falsely imagine that the fruit of once-returner is void, and they will not falsely imagine that voidness is the fruit of once-returner.
15.112「他們不會錯誤地想像一來果是空性的，也不會錯誤地想像空性是一來果；他們不會錯誤地想像一來果是無相的，也不會錯誤地想像無相是一來果；他們不會錯誤地想像一來果是無願的，也不會錯誤地想像無願是一來果；他們不會錯誤地想像一來果是無生的，也不會錯誤地想像無生是一來果；他們不會錯誤地想像一來果是不滅的，也不會錯誤地想像不滅是一來果；他們不會錯誤地想像一來果是寂靜的，也不會錯誤地想像寂靜是一來果；他們不會錯誤地想像一來果是空的，也不會錯誤地想像空性是一來果。」
15.113“They will not falsely imagine that the fruit of non-returner is empty, and they will not falsely imagine that emptiness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is signless, and they will not falsely imagine that signlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is wishless, and they will not falsely imagine that wishlessness is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonarising, and they will not falsely imagine that nonarising is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is nonceasing, and they will [F.19.a] not falsely imagine that nonceasing is the fruit of non-returner; they will not falsely imagine that the fruit of non-returner is at peace, and they will not falsely imagine that being at peace is the fruit of non-returner; and they will not falsely imagine that the fruit of non-returner is void, and they will not falsely imagine that voidness is the fruit of non-returner.
15.113「他們不會虛妄地想像不還果是空性，也不會虛妄地想像空性是不還果；他們不會虛妄地想像不還果是無相，也不會虛妄地想像無相是不還果；他們不會虛妄地想像不還果是無願，也不會虛妄地想像無願是不還果；他們不會虛妄地想像不還果是無生，也不會虛妄地想像無生是不還果；他們不會虛妄地想像不還果是不滅，也不會虛妄地想像不滅是不還果；他們不會虛妄地想像不還果是寂靜，也不會虛妄地想像寂靜是不還果；他們也不會虛妄地想像不還果是空，也不會虛妄地想像空是不還果。」
15.114“They will not falsely imagine that arhatship is empty, and they will not falsely imagine that emptiness is arhatship; they will not falsely imagine that arhatship is signless, and they will not falsely imagine that signlessness is arhatship; they will not falsely imagine that arhatship is wishless, and they will not falsely imagine that wishlessness is arhatship; they will not falsely imagine that arhatship is nonarising, and they will not falsely imagine that nonarising is arhatship; they will not falsely imagine that arhatship is nonceasing, and they will not falsely imagine that nonceasing is arhatship; they will not falsely imagine that arhatship is at peace, and they will not falsely imagine that being at peace is arhatship; and they will not falsely imagine that arhatship is void, and they will not falsely imagine that voidness is arhatship.
15.114「他們不會錯誤地想像阿羅漢果是空性的，也不會錯誤地想像空性是阿羅漢果；他們不會錯誤地想像阿羅漢果是無相的，也不會錯誤地想像無相是阿羅漢果；他們不會錯誤地想像阿羅漢果是無願的，也不會錯誤地想像無願是阿羅漢果；他們不會錯誤地想像阿羅漢果是無生的，也不會錯誤地想像無生是阿羅漢果；他們不會錯誤地想像阿羅漢果是不滅的，也不會錯誤地想像不滅是阿羅漢果；他們不會錯誤地想像阿羅漢果是寂靜的，也不會錯誤地想像寂靜是阿羅漢果；他們也不會錯誤地想像阿羅漢果是空的，也不會錯誤地想像空性是阿羅漢果。」
15.115“They will not falsely imagine that individual enlightenment is empty, and they will not falsely imagine that emptiness is individual enlightenment; they will not falsely imagine that individual enlightenment is signless, and they will not falsely imagine that signlessness [F.19.b] is individual enlightenment; they will not falsely imagine that individual enlightenment is wishless, and they will not falsely imagine that wishlessness is individual enlightenment; they will not falsely imagine that individual enlightenment is nonarising, and they will not falsely imagine that nonarising is individual enlightenment; they will not falsely imagine that individual enlightenment is nonceasing, and they will not falsely imagine that nonceasing is individual enlightenment; they will not falsely imagine that individual enlightenment is at peace, and they will not falsely imagine that being at peace is individual enlightenment; and they will not falsely imagine that individual enlightenment is void, and they will not falsely imagine that voidness is individual enlightenment.
15.115他們不會虛妄地想像獨覺菩提是空性的，也不會虛妄地想像空性是獨覺菩提；他們不會虛妄地想像獨覺菩提是無相的，也不會虛妄地想像無相是獨覺菩提；他們不會虛妄地想像獨覺菩提是無願的，也不會虛妄地想像無願是獨覺菩提；他們不會虛妄地想像獨覺菩提是無生的，也不會虛妄地想像無生是獨覺菩提；他們不會虛妄地想像獨覺菩提是不滅的，也不會虛妄地想像不滅是獨覺菩提；他們不會虛妄地想像獨覺菩提是寂靜的，也不會虛妄地想像寂靜是獨覺菩提；他們也不會虛妄地想像獨覺菩提是空的，也不會虛妄地想像空性是獨覺菩提。
15.116“They will not falsely imagine that the knowledge of the aspects of the path is empty, and they will not falsely imagine that emptiness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is signless, and they will not falsely imagine that signlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is wishless, and they will not falsely imagine that wishlessness is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonarising, and they will not falsely imagine that nonarising is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is nonceasing, and they will not falsely imagine that nonceasing is the knowledge of the aspects of the path; they will not falsely imagine that the knowledge of the aspects of the path is at peace, and they will not falsely imagine that being at peace is the knowledge of the aspects of the path; [F.20.a] and they will not falsely imagine that the knowledge of the aspects of the path is void, and they will not falsely imagine that voidness is the knowledge of the aspects of the path.
15.116「他們不會錯誤地想像道種智是空性的，也不會錯誤地想像空性是道種智；他們不會錯誤地想像道種智是無相的，也不會錯誤地想像無相是道種智；他們不會錯誤地想像道種智是無願的，也不會錯誤地想像無願是道種智；他們不會錯誤地想像道種智是無生的，也不會錯誤地想像無生是道種智；他們不會錯誤地想像道種智是不滅的，也不會錯誤地想像不滅是道種智；他們不會錯誤地想像道種智是寂靜的，也不會錯誤地想像寂靜是道種智；他們不會錯誤地想像道種智是空的，也不會錯誤地想像空性是道種智。」
15.117“They will not falsely imagine that all-aspect omniscience is empty, and they will not falsely imagine that emptiness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is signless, and they will not falsely imagine that signlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is wishless, and they will not falsely imagine that wishlessness is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonarising, and they will not falsely imagine that nonarising is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is nonceasing, and they will not falsely imagine that nonceasing is all-aspect omniscience; they will not falsely imagine that all-aspect omniscience is at peace, and they will not falsely imagine that being at peace is all-aspect omniscience; and they will not falsely imagine that all-aspect omniscience is void, and they will not falsely imagine that voidness is all-aspect omniscience.
15.117他們不會虛妄想像一切相智是空性，也不會虛妄想像空性是一切相智；他們不會虛妄想像一切相智是無相，也不會虛妄想像無相是一切相智；他們不會虛妄想像一切相智是無願，也不會虛妄想像無願是一切相智；他們不會虛妄想像一切相智是無生，也不會虛妄想像無生是一切相智；他們不會虛妄想像一切相智是不滅，也不會虛妄想像不滅是一切相智；他們不會虛妄想像一切相智是寂靜，也不會虛妄想像寂靜是一切相智；他們不會虛妄想像一切相智是空，也不會虛妄想像空性是一切相智。
15.118“They will not falsely imagine that the conditioned element is empty, and they will not falsely imagine that emptiness is the conditioned element; they will not falsely imagine that the conditioned element is signless, and they will not falsely imagine that signlessness is [F.20.b] the conditioned element; they will not falsely imagine that the conditioned element is wishless, and they will not falsely imagine that wishlessness is the conditioned element; they will not falsely imagine that the conditioned element is nonarising, and they will not falsely imagine that nonarising is the conditioned element; they will not falsely imagine that the conditioned element is nonceasing, and they will not falsely imagine that nonceasing is the conditioned element; they will not falsely imagine that the conditioned element is at peace, and they will not falsely imagine that being at peace is the conditioned element; and they will not falsely imagine that the conditioned element is void, and they will not falsely imagine that voidness is the conditioned element.
15.118他們不會虛妄地想像有為界是空性，也不會虛妄地想像空性是有為界；他們不會虛妄地想像有為界是無相，也不會虛妄地想像無相是有為界；他們不會虛妄地想像有為界是無願，也不會虛妄地想像無願是有為界；他們不會虛妄地想像有為界是無生，也不會虛妄地想像無生是有為界；他們不會虛妄地想像有為界是不滅，也不會虛妄地想像不滅是有為界；他們不會虛妄地想像有為界是寂靜，也不會虛妄地想像寂靜是有為界；他們不會虛妄地想像有為界是空，也不會虛妄地想像空性是有為界。
15.119“They will not falsely imagine that the unconditioned element is empty, and they will not falsely imagine that emptiness is the unconditioned element; they will not falsely imagine that the unconditioned element is signless, and they will not falsely imagine that signlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is wishless, and they will not falsely imagine that wishlessness is the unconditioned element; they will not falsely imagine that the unconditioned element is nonarising, and they will not falsely imagine that nonarising is the unconditioned element; they will not falsely imagine that the unconditioned element is nonceasing, and they will not falsely imagine that nonceasing is the unconditioned element; they will not falsely imagine [F.21.a] that the unconditioned element is at peace, and they will not falsely imagine that being at peace is the unconditioned element; and they will not falsely imagine that the unconditioned element is void, and they will not falsely imagine that voidness is the unconditioned element.
15.119他們不會虛妄地想像無為界是空性，也不會虛妄地想像空性是無為界；他們不會虛妄地想像無為界是無相，也不會虛妄地想像無相是無為界；他們不會虛妄地想像無為界是無願，也不會虛妄地想像無願是無為界；他們不會虛妄地想像無為界是無生，也不會虛妄地想像無生是無為界；他們不會虛妄地想像無為界是不滅，也不會虛妄地想像不滅是無為界；他們不會虛妄地想像無為界是寂靜，也不會虛妄地想像寂靜是無為界；他們不會虛妄地想像無為界是空，也不會虛妄地想像空性是無為界。
15.120“Therefore, gods, no one at all will have confidence in this perfection of wisdom, which is so profound, so unsuited to investigation, so much an object unsuited to speculative thought, so subtle, so clear, so hard to see, so hard to realize, so peaceful, so sublime, so extremely noble, and so much an object to be known by the learned and wise. If you ask why, it is because no Dharma at all is spoken about or explained in it. Insofar as there is no Dharma at all that is spoken about or explained in it, there are no beings at all who will have confidence in it.”
15.120「因此，諸天神，沒有任何人會對這般若波羅蜜多產生信心。它是如此深奧，如此不適合探究，如此不適合思辨思考之對象，如此微妙，如此明淨，如此難以看見，如此難以證悟，如此寂靜，如此殊勝，如此極其高貴，如此為智者所應了知之對象。如果你們問為什麼，那是因為其中根本沒有任何法被演說或闡釋。既然其中根本沒有任何法被演說或闡釋，就根本沒有任何眾生會對它產生信心。」
15.121Then the venerable Śāriputra asked the venerable Subhūti, “Venerable Subhūti, in this perfection of wisdom, are the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas—not extensively presented? Is the mentor of bodhisattva great beings not taught as well? And is there not a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, [F.21.b] the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas?
15.121然後尊者舍利子問尊者須菩提說：「尊者須菩提，在這部般若波羅蜜多經中，三乘——即聲聞乘、獨覺乘和正遍知佛乘——不是得到了廣泛的闡述嗎？菩薩摩訶薩的善知識不是也得到了教導嗎？而且關於菩薩的道路，從初發心到十地菩提——即布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定三昧、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法——不是都有教導嗎？」
15.122“Are the ways bodhisattva great beings play with their extrasensory powers and miraculous abilities not also taught? So then, is it not the case that bodhisattva [F.22.a] great beings will practice the perfection of wisdom and take birth miraculously, or that they will have extrasensory powers that know no decline, or that they will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete? Or is it not the case that the continuity of any Dharma that they will hear from those lord buddhas will never be interrupted, up until they have attained all-aspect omniscience, or that they will always be in a meditative absorption by way of being without distraction and without meditative absorption? Or is it not the case that they will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane?”
15.122「菩薩摩訶薩運用神通和神變的方式豈不也要講述？那麼，菩薩摩訶薩豈不是會修習般若波羅蜜多而化生，或者具有無衰退的神通，或者從一個佛土到另一個佛土，他們的善根——那些使他們尋求侍奉、尊重、恭敬和禮拜諸佛的善根——會圓滿？或者他們從諸佛聽到的任何法的相續豈不會直到證得一切相智都不會被中斷，或者他們豈不會始終處於既無散亂又無禪定的三昧狀態？或者他們豈不會具足一種信心，能夠啟發無礙的言語、啟發不間斷的言語、啟發調和的言語、啟發合理的言語、啟發連貫的言語、啟發有目的的言語，以及啟發超越世間的殊勝言語？」
15.123“Venerable Śāradvatīputra, it is so,” replied Subhūti. “It is just as you have said. In this perfection of wisdom the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the perfectly complete buddhas—are extensively taught. The mentor of bodhisattva great beings is taught as well. There is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.22.b] the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom [F.23.a] and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield, and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted, up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption; and, by way of not apprehending anything, they will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.123尊者舍利弗啊，正是如此，"須菩提答道。"正如你所說的那樣。在這部般若波羅蜜多中，三乘——也就是聲聞乘、獨覺乘和正遍知佛乘——都得到了廣泛的闡述。菩薩摩訶薩的善知識也得到了教導。菩薩的道路從初發心到十地菩提心的教導也存在——也就是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和十八不共法。菩薩摩訶薩運用神通和神變的方式也得到了教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜、化生、具有無衰退的神通，並從一佛土到另一佛土，他們的善根——那些他們將尋求服侍、尊重、恭敬和禮拜諸佛的善根——將得到圓滿。他們從諸佛聽聞的任何法的相續將永遠不會中斷，直到他們獲得一切相智為止。他們將始終處於無分別、無禪定的禪定中；並且，以不執著任何事物的方式，他們將具足信心，能夠說出無礙之語、不間斷之語、相應之語、合理之語、相連之語、有目的之語，以及超越世間的殊勝之語。
15.124“If you ask by way of not apprehending what, it is by way of not apprehending the self, by way of not apprehending a being, by way of not apprehending a life form, by way of not apprehending a living being , by way of not apprehending life , by way of not apprehending an individual , by way of not apprehending a person , by way of not apprehending one born of Manu, by way of not apprehending a child of Manu, by way of not apprehending an agent, by way of not apprehending an experiencer, by way of not apprehending a knower, and by way of not apprehending a viewer; by way of not apprehending physical forms, by way of not apprehending feelings, by way of not apprehending [F.23.b] perceptions, by way of not apprehending formative predispositions, and by way of not apprehending consciousness; by way of not apprehending the eyes, by way of not apprehending the ears, by way of not apprehending the nose, by way of not apprehending the tongue, by way of not apprehending the body, and by way of not apprehending the mental faculty; by way of not apprehending sights, by way of not apprehending sounds, by way of not apprehending odors, by way of not apprehending tastes, by way of not apprehending tangibles, and by way of not apprehending mental phenomena; by way of not apprehending visual consciousness, by way of not apprehending auditory consciousness, by way of not apprehending olfactory consciousness, by way of not apprehending gustatory consciousness, by way of not apprehending tactile consciousness, and by way of not apprehending mental consciousness; by way of not apprehending visually compounded sensory contact, by way of not apprehending aurally compounded sensory contact, by way of not apprehending nasally compounded sensory contact, by way of not apprehending lingually compounded sensory contact, by way of not apprehending corporeally compounded sensory contact, and by way of not apprehending mentally compounded sensory contact; by way of not apprehending feelings conditioned by visually compounded sensory contact, by way of not apprehending feelings conditioned by aurally compounded sensory contact, by way of not apprehending feelings conditioned by nasally compounded sensory contact, by way of not apprehending feelings conditioned by lingually compounded sensory contact, by way of not apprehending feelings conditioned by corporeally compounded sensory contact, and by way of not apprehending feelings conditioned by mentally compounded sensory contact; by way of not apprehending the earth element, by way of not apprehending the water element, by way of not apprehending the fire element, [F.24.a] by way of not apprehending the wind element, by way of not apprehending the space element, and by way of not apprehending the consciousness element; by way of not apprehending ignorance, by way of not apprehending formative predispositions, by way of not apprehending consciousness, by way of not apprehending name and form, by way of not apprehending the six sense fields, by way of not apprehending sensory contact, by way of not apprehending sensation, by way of not apprehending craving, by way of not apprehending grasping, by way of not apprehending the rebirth process, by way of not apprehending birth, and by way of not apprehending aging and death; by way of not apprehending the perfection of generosity, by way of not apprehending the perfection of ethical discipline, by way of not apprehending the perfection of tolerance, by way of not apprehending the perfection of perseverance, by way of not apprehending the perfection of meditative concentration, and by way of not apprehending the perfection of wisdom; by way of not apprehending the emptiness of internal phenomena, by way of not apprehending the emptiness of external phenomena, by way of not apprehending the emptiness of external and internal phenomena, by way of not apprehending the emptiness of emptiness, by way of not apprehending the emptiness of great extent, by way of not apprehending the emptiness of ultimate reality, by way of not apprehending the emptiness of conditioned phenomena, by way of not apprehending the emptiness of unconditioned phenomena, by way of not apprehending the emptiness of the unlimited, by way of not apprehending the emptiness of that which has neither beginning nor end, by way of not apprehending the emptiness of nonexclusion, by way of not apprehending the emptiness of inherent nature, by way of not apprehending the emptiness of all phenomena, by way of not apprehending the emptiness of intrinsic defining characteristics, by way of not apprehending [F.24.b] the emptiness of that which cannot be apprehended, by way of not apprehending the emptiness of nonentities, by way of not apprehending the emptiness of essential nature, and by way of not apprehending the emptiness of an essential nature of nonentities; by way of not apprehending the applications of mindfulness, by way of not apprehending the correct exertions, by way of not apprehending the supports for miraculous ability, by way of not apprehending the faculties, by way of not apprehending the powers, by way of not apprehending the branches of enlightenment, and by way of not apprehending the path; and by way of not apprehending the truths of the noble ones, by way of not apprehending the meditative concentrations, by way of not apprehending the immeasurable attitudes, by way of not apprehending the formless absorptions, by way of not apprehending the liberations, by way of not apprehending the serial steps of meditative absorption, by way of not apprehending the emptiness, signlessness, and wishlessness gateways to liberation, by way of not apprehending the extrasensory powers, by way of not apprehending the meditative stabilities, by way of not apprehending the dhāraṇī gateways, by way of not apprehending the powers of the tathāgatas, by way of not apprehending the fearlessnesses, by way of not apprehending the kinds of exact knowledge, by way of not apprehending great loving kindness, by way of not apprehending great compassion, by way of not apprehending the distinct qualities of the buddhas, by way of not apprehending knowledge of all the dharmas, by way of not apprehending the knowledge of the aspects of the path, and by way of not apprehending all-aspect omniscience. [F.25.a] It is in that sort of way.”
15.124「如果你問以無取執的方式是無取執什麼，那就是以無取執自我的方式，以無取執有情的方式，以無取執眾生的方式，以無取執生命的方式，以無取執個體的方式，以無取執人的方式，以無取執人趣生的方式，以無取執摩奴婆的方式，以無取執作者的方式，以無取執受者的方式，以無取執知者的方式，以無取執見者的方式；以無取執色的方式，以無取執受的方式，以無取執想的方式，以無取執行的方式，以無取執識的方式；以無取執眼根的方式，以無取執耳根的方式，以無取執鼻根的方式，以無取執舌根的方式，以無取執身根的方式，以無取執意根的方式；以無取執色境的方式，以無取執聲的方式，以無取執香的方式，以無取執味的方式，以無取執觸的方式，以無取執法的方式；以無取執眼識的方式，以無取執耳識的方式，以無取執鼻識的方式，以無取執舌識的方式，以無取執身識的方式，以無取執意識的方式；以無取執眼觸的方式，以無取執耳觸的方式，以無取執鼻觸的方式，以無取執舌觸的方式，以無取執身觸的方式，以無取執意觸的方式；以無取執眼觸所生受的方式，以無取執耳觸所生受的方式，以無取執鼻觸所生受的方式，以無取執舌觸所生受的方式，以無取執身觸所生受的方式，以無取執意觸所生受的方式；以無取執地界的方式，以無取執水界的方式，以無取執火界的方式，以無取執風界的方式，以無取執空界的方式，以無取執識界的方式；以無取執無明的方式，以無取執行的方式，以無取執識的方式，以無取執名色的方式，以無取執六入的方式，以無取執觸的方式，以無取執受的方式，以無取執愛的方式，以無取執取的方式，以無取執有的方式，以無取執生的方式，以無取執老死的方式；以無取執布施波羅蜜的方式，以無取執持戒波羅蜜的方式，以無取執忍辱波羅蜜的方式，以無取執精進波羅蜜的方式，以無取執禪定波羅蜜的方式，以無取執般若波羅蜜的方式；以無取執內空的方式，以無取執外空的方式，以無取執內外空的方式，以無取執空空的方式，以無取執大空的方式，以無取執勝義空的方式，以無取執有為空的方式，以無取執無為空的方式，以無取執無邊空的方式，以無取執無始無終空的方式，以無取執無遮空的方式，以無取執自性空的方式，以無取執一切法空的方式，以無取執自相空的方式，以無取執無取空的方式，以無取執非有空的方式，以無取執本質空的方式，以無取執無實空的方式；以無取執念處的方式，以無取執正勤的方式，以無取執神足的方式，以無取執根的方式，以無取執力的方式，以無取執覺支的方式，以無取執道的方式；以無取執聖諦的方式，以無取執禪定的方式，以無取執四無量心的方式，以無取執無色定的方式，以無取執解脫的方式，以無取執定次第的方式，以無取執空無相無願解脫門的方式，以無取執神通的方式，以無取執三摩地的方式，以無取執陀羅尼門的方式，以無取執如來力的方式，以無取執無畏的方式，以無取執無所畏法的方式，以無取執大慈的方式，以無取執大悲的方式，以無取執佛不共法的方式，以無取執一切智的方式，以無取執道種智的方式，以無取執一切相智的方式。就是這樣的方式。」
15.125The venerable Śāradvatīputra then asked the venerable Subhūti, “Venerable Subhūti, why in this perfection of wisdom, by way of not apprehending anything, are the three vehicles extensively taught? Why is the mentor of bodhisattva great beings taught? Why is there a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, [F.25.b] the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas? Why are the ways bodhisattva great beings play with their extrasensory powers and miraculous abilities also taught, and therefore why will bodhisattva great beings practice the perfection of wisdom and take birth miraculously, and their extrasensory powers know no decline? Why will they go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—become complete, and the continuity of any Dharma that they will hear from those lord buddhas never be interrupted up until they have attained all-aspect omniscience? Why will they always be in a meditative absorption by way of being without distraction and without meditative absorption? And why, by way of not apprehending anything, will they be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane?”
15.125尊者舍利弗問尊者須菩提說：「尊者須菩提，為什麼在這部般若波羅蜜多中，以無取著的方式，三乘被廣泛地教導？為什麼教導菩薩摩訶薩的善知識？為什麼有關菩薩道的教導，從初發心直到十地菩提心——也就是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和十八不共法？為什麼菩薩摩訶薩運用神通和神變的方式也被教導，因此為什麼菩薩摩訶薩會修習般若波羅蜜多並以化生的方式出生，他們的神通無有衰退？為什麼他們會從一個佛土往來另一個佛土，他們的善根——那些他們為了侍奉、尊敬、恭敬和禮拜諸佛而樹立的善根——會圓滿，以及他們從諸佛那裡聽聞的任何法的相續直到證得一切相智時都永不中斷？為什麼他們會常住於不散亂、不離禪定的三昧中？以及為什麼，以無取著的方式，他們會具足信心，激發無礙的言語、不斷的言語、修飾的言語、理性的言語、善加聯繫的言語、有意義的言語，以及超越世間、殊勝高妙的言語？」
15.126The venerable Subhūti [F.26.a] replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, it is because of the emptiness of internal phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of external phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of external and internal phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of emptiness that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of great extent that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of ultimate reality that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of conditioned phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of unconditioned phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of the unlimited that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of that which has neither beginning nor end that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of nonexclusion that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of inherent nature that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of all phenomena that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of intrinsic defining characteristics that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of that which cannot be apprehended that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of nonentities that the three vehicles are extensively taught by way of not apprehending anything; it is because of the emptiness of essential nature that the three vehicles are extensively taught by way of not apprehending anything; and it is because of the emptiness of an essential nature [F.26.b] of nonentities that the three vehicles are extensively taught by way of not apprehending anything.
15.126尊者須菩提回答尊者舍利弗說：「尊者舍利弗，正因為內空，三乘才得以無所取著而廣泛被傳授；正因為外空，三乘才得以無所取著而廣泛被傳授；正因為內外空，三乘才得以無所取著而廣泛被傳授；正因為空空，三乘才得以無所取著而廣泛被傳授；正因為大空，三乘才得以無所取著而廣泛被傳授；正因為勝義空，三乘才得以無所取著而廣泛被傳授；正因為有為空，三乘才得以無所取著而廣泛被傳授；正因為無為空，三乘才得以無所取著而廣泛被傳授；正因為無邊空，三乘才得以無所取著而廣泛被傳授；正因為無始無終空，三乘才得以無所取著而廣泛被傳授；正因為無遮空，三乘才得以無所取著而廣泛被傳授；正因為自性空，三乘才得以無所取著而廣泛被傳授；正因為一切法空，三乘才得以無所取著而廣泛被傳授；正因為自相空，三乘才得以無所取著而廣泛被傳授；正因為無取空，三乘才得以無所取著而廣泛被傳授；正因為非有空，三乘才得以無所取著而廣泛被傳授；正因為本性空，三乘才得以無所取著而廣泛被傳授；也正因為非有無性空，三乘才得以無所取著而廣泛被傳授。」
15.127“It is because of the emptiness of internal phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers [F.27.a] of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.127正是因為內空，菩薩摩訶薩的善知識才被教導，菩薩的道路才得到教導——從第一發心到第十發心成就菩提——也就是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和十八不共法。菩薩摩訶薩運用神通和神變的方式也被教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜並化生，將具有不衰退的神通，並將從一個佛土前往另一個佛土，他們的善根——那些使他們願意供養、尊重、恭敬和禮拜那些佛陀的善根——將變得圓滿。他們從那些佛陀聽聞的任何法的相續將永遠不會中斷，直到他們證得一切相智。他們將始終處於禪定，以不散亂且無禪定的方式。那些菩薩摩訶薩，以無取著的方式，將具備圓滿的信心，其言辭無礙、其言辭不斷、其言辭雅善、其言辭合理、其言辭相連、其言辭有義，並其言辭超越於世間。
15.128“It is because of the emptiness of external phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that [F.27.b] is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers [F.28.a] and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption mode by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.128「是由於外空，菩薩摩訶薩的善知識得以教導，關於菩薩之道有教導，從第一發心直至第十發心於菩提——即關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取空、非有空、本性空和無性無性空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無畏、四無礙解、大慈、大悲和十八不共法。菩薩摩訶薩以其神通和神變遊戲的方式也得以教導——即因此菩薩摩訶薩會修習般若波羅蜜多並化生，具有不衰退的神通，從佛土至佛土往來，其善根——那些使其尋求侍奉、恭敬、供養和禮拜諸佛的善根——將得以圓滿。他們從諸佛所聞的任何法的相續，直至獲得一切相智，永不中斷。他們總是以無分別且無禪定的方式安住於禪定。那些菩薩摩訶薩，以無取著的方式，將被賦予信心，令語言無礙、令語言不中斷、令語言圓滿、令語言合理、令語言貫通、令語言有義、令語言殊勝超越世間。」
15.129“It is because of the emptiness of external and internal phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, [F.28.b] the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which [F.29.a] they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.129「由於內外空的緣故，菩薩摩訶薩的善知識得以開示，由此菩薩的道路得以宣說，從第一發心直至第十發心趣向菩提——也就是說，布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法得以開示。菩薩摩訶薩以神通和神變遊戲的方式也得以開示——也就是說，菩薩摩訶薩將修習般若波羅蜜並化生，將具足不衰退的神通，將從佛土往來於佛土，他們的善根——那些善根乃是他們願意侍奉、尊重、恭敬和禮拜那些諸佛的所憑藉——將得以圓滿。他們從那些諸佛所聽聞的任何法的相續直至證得一切相智都將永不中斷。他們將恆時處於無分別且無執著的禪定中。那些菩薩摩訶薩以無取著的方式，將具足信心，使得言語無礙、使得言語不斷、使得言語調和、使得言語合理、使得言語相連、使得言語有義利，以及使得言語殊勝超越世間。」
15.130“It is because of the emptiness of emptiness that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, [F.29.b] the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear [F.30.a] from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.130「正是因為空空的緣故，菩薩摩訶薩的善知識才得以宣說，因此有關於菩薩之道的教導，從第一次發心到第十次發心趣向菩提——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩運用其神通和神變的種種方式也得以宣說——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生，將具足不衰退的神通，並且從佛土到佛土往來，而他們的善根——那些使他們尋求供養、尊重、恭敬和禮拜那些諸佛的善根——將得以圓滿。他們將從那些諸佛聽聞的任何法的相續絕不會被中斷，直到他們證得一切相智。他們將以不散亂和無禪定的方式常住於禪定中。那些菩薩摩訶薩，以無取著的方式，將具足一種信心，使其言語無所阻礙、使其言語不被中斷、使其言語語序適當、使其言語合理、使其言語善於連接、使其言語目的明確，並使其言語卓越而超越世間。」
15.131“It is because of the emptiness of great extent that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four [F.30.b] correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. [F.31.a] Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane. [B3]
15.131「正是由於大空，菩薩摩訶薩的善知識得以宣說，菩薩道的教法得以宣說，從第一發心直到第十發心於菩提——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩運用神通和神變的方式也得以宣說——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生，將具有無有衰退的神通，將從一個佛土往來於佛土，他們的善根——那些他們將以之尋求侍奉、尊重、恭敬和禮拜那些諸佛的善根——將圓滿。他們將從那些諸佛所聽聞的任何法的相續將永遠不被中斷，直到他們證得一切相智。他們將始終處於無有散亂、無有禪定之中的禪定狀態。那些菩薩摩訶薩，以無所取著的方式，將具備能夠激發無障礙之語的信心，激發無間斷之語，激發綴合之語，激發相應之語，激發善接之語，激發有義之語，以及激發超越世間而卓越的語。」
15.132“It is because of the emptiness of ultimate reality that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, [F.31.b] the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is [F.32.a] uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.132「正是因為勝義空，菩薩摩訶薩的導師才得以被教導，才有關於菩薩之道的教法，從最初發心直至第十地菩提心——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法。菩薩摩訶薩運用其神通和神變的種種方式也被教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生，將具有永無退減的神通，將從佛土往來於佛土，他們的善根——那些他們據以尋求供養、尊重、恭敬和禮拜諸佛的善根——將得以圓滿。他們將從諸佛聞受的任何法的相續，直至獲證一切相智，永遠不會中斷。他們將始終處於無分別、無禪定的禪定吸收中。那些菩薩摩訶薩，以不執著任何事物的方式，將具備激發無礙言語、激發不間斷言語、激發和雅言語、激發合理言語、激發相連言語、激發有目的言語，以及激發超越世間而崇高言語的信心。」
15.133“It is because of the emptiness of conditioned phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of [F.32.b] meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.133「正是因為有為空，菩薩摩訶薩的善知識才得以被宣說，關於菩薩之道的教法才得以被宣說，從第一次發心直到第十次發心於菩提——即布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法。菩薩摩訶薩以其神通和神變遊戲的方式也被宣說——即因此，菩薩摩訶薩將修習般若波羅蜜並以化生而生，將具有無有衰退的神通，並從一佛土往來於另一佛土，其善根——即因為這些善根，他們將尋求侍奉、尊重、恭敬和禮拜那些諸佛——將變得圓滿。他們從那些諸佛聽聞的任何法的相續直到獲得一切相智時都將永不中斷。他們將常住於不散亂且無禪定的禪定中。那些菩薩摩訶薩，通過無所執著，將具備使言辭無阻礙、使言辭不中斷、使言辭圓滿、使言辭合理、使言辭相連、使言辭有意義、使言辭殊勝超越世間的信心。」
15.134“It is because of the emptiness of [F.33.a] unconditioned phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great [F.33.b] loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.134「正因為無為空，菩薩摩訶薩的善知識才被教導，菩薩的道路才有教法，從第一次發菩提心直到第十次發菩提心──也就是說，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；內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩運用神通和神變的方式也被教導──也就是說，菩薩摩訶薩將修習般若波羅蜜多並化生，將擁有不退轉的神通，並從一個佛土往來於另一個佛土，他們的善根──那些他們將尋求侍奉、尊重、恭敬和禮拜諸佛的善根──將圓滿。他們從諸佛那裡所聽聞的任何法的相續直到他們證得一切相智才永不中斷。他們將常處於無有散亂且無有禪定的禪定中。那些菩薩摩訶薩因著無所取執，將具有啟發言語無礙、啟發言語不間斷、啟發言語和諧、啟發言語合理、啟發言語相連貫、啟發言語有目的、啟發殊勝言語超越世間的信心。」
15.135“It is because of the emptiness of the unlimited that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of [F.34.a] tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings [F.34.b] will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires distinguished speech that is elevated above the mundane.
15.135「正是因為無邊空，菩薩摩訶薩的善知識才得以教導，才有菩薩道的教法，從第一發心到第十發心於菩提——也就是說，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，以及般若波羅蜜多；內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空、以及無實空；四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪定、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲，以及佛的十八不共法的教導。菩薩摩訶薩以其神通和神變遊戲的方式也得以教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多，並將化生，將具有不衰退的神通，將往返於諸佛土，其善根——那些他們藉以尋求侍奉、尊重、恭敬及禮拜那些諸佛的善根——將成就圓滿。他們從那些諸佛所聽聞的任何法的相續將永遠不被中斷，直到他們證得一切相智。他們將時常處於禪定之中，方式是無分別且無禪定。那些菩薩摩訶薩，藉由不執著任何事物，將被賦予一種信心，啟發無障礙的言語、啟發不間斷的言語、啟發調和的言語、啟發理性的言語、啟發連貫的言語、啟發有意義的言語，以及啟發殊勝而超越世間的言語。」
15.136“It is because of the emptiness of that which has neither beginning nor end that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned [F.35.a] phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those [F.35.b] roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.136「正是因為無始無終空，菩薩摩訶薩的善知識才得以教導，才有關於菩薩之道的教法，從第一發心到第十發心菩提——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪定、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定三昧、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法。菩薩摩訶薩展現神通和神變的方式也得以教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生而來，將具足永不衰減的神通，並從佛土到佛土遊行，他們的善根——那些根據他們將尋求侍奉、尊重、恭敬和禮拜諸佛的善根——將得以圓滿。他們從諸佛聽到的任何法的相續絕不會中斷，直到他們證得一切相智。他們將常住於無散亂、無禪定的禪定三昧中。那些菩薩摩訶薩，以無取著的方式，將具足信心，能發出無礙的言語、不中斷的言語、組織周密的言語、理性的言語、銜接良好的言語、有目的的言語，以及超越世間的殊勝崇高言語。」
15.137“It is because of the emptiness of nonexclusion that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining [F.36.a] characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear [F.36.b] from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.137「正是因為無遮空，菩薩摩訶薩的導師才被教導，所以有關於菩薩道的教法，從最初設立心願直到第十設立心願於菩提——也就是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩運用其神通和神變的方式也被教導——也就是說，因此，菩薩摩訶薩將修習般若波羅蜜並化生而來，將擁有不衰退的神通，將從一個佛土前往另一個佛土，他們的善根——正是因為這些善根，他們將尋求侍奉、恭敬、供養和禮拜那些諸佛——將變得圓滿。他們從那些諸佛那裡聽聞到的任何法的相續直到他們成就一切相智為止都不會中斷。他們將經常處於禪定中，以不分散和無有禪定的方式。那些菩薩摩訶薩，藉由不執著任何事物，將具足一種信心，激發無礙的言語、激發不中斷的言語、激發條理清楚的言語、激發合理的言語、激發連貫的言語、激發有目的的言語，以及激發超越世間、卓越而高尚的言語。」
15.138“It is because of the emptiness of inherent nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications [F.37.a] of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. [F.37.b] They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.138「以自性空故，菩薩摩訶薩的善知識得以開示，於菩薩的道路有教導，從第一發心至第十發心於菩提——即是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無畏、四無所畏法、大慈、大悲和佛十八不共法。菩薩摩訶薩運用其神通和神變的方式也得以開示——即是說，因此，菩薩摩訶薩將修習般若波羅蜜並化生，將具有不衰退的神通，並從佛土往佛土而去，其善根——那些因之他們將尋求供養、尊重、恭敬和禮拜諸佛的善根——將得以圓滿。他們從諸佛聽聞的任何法的相續都永遠不會中斷，直到他們證得一切相智。他們將常住於沒有散亂和沒有禪定的禪定中。那些菩薩摩訶薩以無執著的方式，將被賦予一種信心，激發無礙的言語、不間斷的言語、妥善的言語、合理的言語、相連的言語、有目的的言語，以及超越世間、殊勝而高雅的言語。」
15.139“It is because of the emptiness of all phenomena that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, [F.38.a] the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, [F.38.b] inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.139「正是因為一切法空，菩薩摩訶薩的導師才得以被開示，才有關於菩薩之道的教法，從第一次發菩提心到第十次發菩提心，也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法。菩薩摩訶薩運用他們的神通和神變的方式也被開示——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生而來，將擁有永遠不會衰減的神通，將在佛土之間往來，他們的善根——那些他們用以侍奉、尊重、恭敬和禮拜那些諸佛的善根——將會圓滿。他們從那些諸佛所聽聞的任何法的相續將永遠不會中斷，直到他們證得一切相智。他們將始終住於禪定中，不散亂又無禪定。那些菩薩摩訶薩，因為無所執著，將具備信心，激發無礙的語言、不中斷的語言、圓滿的語言、理性的語言、相連的語言、有目的的語言，以及超越世間而殊勝高尚的語言。」
15.140“It is because of the emptiness of intrinsic defining characteristics that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, [F.39.a] the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the [F.39.b] mundane.
15.140「正是由於自相空，菩薩摩訶薩的善知識才被宣說，才有關於菩薩道路的教法，從第一次發心直到第十次發心於菩提——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取空、非有空、本性空和無性無性空；以及關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪定、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙解、大慈、大悲和佛十八不共法。菩薩摩訶薩們以神通和神變遊戲的方式也被宣說——也就是說，因此菩薩摩訶薩們將修習般若波羅蜜多並化生，將具有永不衰退的神通，並將從一佛土往另一佛土而去，他們的善根——那些他們因而尋求侍奉、尊重、恭敬和禮拜諸佛的善根——將變得圓滿。他們將從諸佛那裡聽聞的任何法的相續直到他們證得一切相智才永遠不會被中斷。他們將總是處於禪定之中，藉由沒有散亂和沒有禪定的方式。那些菩薩摩訶薩們，藉由不執著任何事物的方式，將被賦予激發無礙言語的信心、激發無斷言語的信心、激發周密言語的信心、激發理性言語的信心、激發連貫言語的信心、激發有意義言語的信心，以及激發超越世間而殊勝高妙言語的信心。」
15.141“It is because of the emptiness of that which cannot be apprehended that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, [F.40.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.141「正因為不可得空，才教導菩薩摩訶薩的善知識，才有菩薩道的教導，從初發心到第十發心於菩提——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、不可得空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪定、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩發揮神通和神變的方式也被教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生，將具有不衰退的神通，將從一個佛土到另一個佛土，他們的善根——那些他們將尋求去侍奉、尊重、恭敬和禮拜諸佛的善根——將圓滿。他們將從諸佛那裡聽聞的任何法的相續將永遠不會斷絕，直到他們證得一切相智。他們將始終處於禪定中，以無散亂和無禪定的方式。那些菩薩摩訶薩，以無取著的方式，將具備信心，啟發無礙的語言、不中斷的語言、有序的語言、合理的語言、連貫的語言、有目的的語言，以及超越世間、優雅崇高的語言。」
15.142“It is because of the emptiness of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, [F.40.b] from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about 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; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the [F.41.a] eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.142「正是因為無有空，菩薩摩訶薩的善知識才得以教授；正是因為無有空，才有了菩薩的修道教法，從第一發心直到第十發菩提心——也就是說，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；內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始無終空、無遮空、自性空、一切法空、自相空、無取空、非有空、本質空和無實空；以及四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、三摩地、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩以神通和神變遊戲的方式也得以教授——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生，具足無有衰退的神通，從一佛土往來至另一佛土，他們的善根——那些他們將用以侍奉、尊重、恭敬和禮拜諸佛的善根——將得以圓滿。他們從諸佛所聽聞的任何法的相續直至獲得一切相智時都不會中斷。他們將常常以無散亂、無禪定的方式安住於禪定。那些菩薩摩訶薩以無取著的方式，將具足一種信心——此信心激發的言語無有障礙、無有間斷、言辭周密、合理應理、銜接恰當、有義有利，而且超越世間，殊勝崇高。」
15.143“It is because of the emptiness of essential nature that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about the perfection of generosity, the perfection of ethical discipline, [F.41.b] the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous [F.42.a] abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.143「正是因為本質空，菩薩摩訶薩的導師才得以教導，才有菩薩之道的教法，從初發心直到第十發心於菩提——即是說，關於布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無畏、四無所畏法、大慈、大悲和佛十八不共法。菩薩摩訶薩以神通和神變遊戲的方式也得以教導——即是說，因此菩薩摩訶薩將修習般若波羅蜜並化生，將具有無衰退的神通，並從佛土到佛土，他們的善根——那些善根因此而他們將尋求侍奉、尊重、恭敬和禮拜那些諸佛——將圓滿。他們將聽聞自那些諸佛的任何法的相續永遠不會中斷，直到他們證得一切相智。他們將總是處於禪定中，方式是無分別且無禪定。那些菩薩摩訶薩，以不執著任何事物的方式，將具有信心，激發言語無礙、激發言語不斷、激發言語具足、激發言語合理、激發言語善連接、激發言語有目的，以及激發言語殊勝超越世間的品質。」
15.144“It is because of the emptiness of an essential nature of nonentities that the mentor of bodhisattva great beings is taught, that there is a teaching about the path of the bodhisattvas, from the first setting of the mind up to the tenth setting of the mind on enlightenment—that is to say, about the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the [F.42.b] perfection of wisdom; about the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of the unlimited, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent nature, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of an essential nature of nonentities; and about the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight liberations, the nine serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation, the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. The ways bodhisattva great beings play with their extrasensory powers and miraculous abilities are also taught—that is to say, therefore, bodhisattva great beings will practice the perfection of wisdom and take birth [F.43.a] miraculously, will have extrasensory powers that know no decline, and will go from buddhafield to buddhafield and their roots of virtue—those roots of virtue on account of which they will seek to serve, respect, honor, and worship those lord buddhas—will become complete. The continuity of any Dharma that they will hear from those lord buddhas will never be interrupted up until they have attained all-aspect omniscience. They will always be in a meditative absorption by way of being without distraction and without meditative absorption. Those bodhisattva great beings, by way of not apprehending anything, will be endowed with a confidence that inspires speech that is unimpeded, inspires speech that is uninterrupted, inspires speech that is composed, inspires speech that is rational, inspires speech that is well connected, inspires speech that is purposeful, and inspires speech that is distinguished and elevated above the mundane.
15.144「正是由於無實空，菩薩摩訶薩的善知識才得以教導，才有關於菩薩之道的教法，從第一心到第十心發菩提心——也就是說，關於布施波羅蜜多、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；關於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始空、無遮空、自性空、一切法空、自相空、無取捨空、非有空、本質空和無實空；關於四念住、四正勤、四神足、五根、五力、七覺支、八正道、四聖諦、四禪定、四無量心、四無色定、八解脫、九次第定、空無相無願解脫門、五神通、禪定、陀羅尼門、如來十力、四無所畏、四一切種智、大慈、大悲和佛十八不共法。菩薩摩訶薩運用其神通和神變的方式也得以教導——也就是說，因此菩薩摩訶薩將修習般若波羅蜜多並化生而生，將具有無衰退之神通，將從佛土往來於佛土，其善根——那些他們藉以尋求侍奉、尊重、恭敬和禮拜諸佛的善根——將得以圓滿。他們從諸佛聽聞的任何法的相續將永遠不中斷，直到他們證得一切相智。他們將恆時住於無分別且無禪定的禪定三昧中。那些菩薩摩訶薩，由於不執著任何事物，將具備一種信心，激發言語無礙、言語不斷、言語恰當、言語合理、言語通貫、言語有義和言語殊妙超越世間。」
15.145This completes the fifteenth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.” [B4]
15.145（結尾）