Chapter 28 第二十八章

28.1Then the venerable Subhūti said to the Blessed One, “Blessed Lord, [F.194.b] the perfection of wisdom is inactive.”

28.1那時，尊者須菩提對世尊說：「世尊，般若波羅蜜多是無作的。」

28.2“Subhūti,” replied the Blessed One, “that is because an agent cannot be apprehended. Similarly, Subhūti, it is because physical forms cannot be apprehended, feelings cannot be apprehended, perceptions cannot be apprehended, formative predispositions cannot be apprehended, and consciousness cannot be apprehended. The eyes cannot be apprehended, the ears cannot be apprehended, the nose cannot be apprehended, the tongue cannot be apprehended, the body cannot be apprehended, and the mental faculty cannot be apprehended. Sights cannot be apprehended, sounds cannot be apprehended, odors cannot be apprehended, tastes cannot be apprehended, tangibles cannot be apprehended, and mental phenomena cannot be apprehended. Visual consciousness cannot be apprehended, auditory consciousness cannot be apprehended, olfactory consciousness cannot be apprehended, gustatory consciousness cannot be apprehended, tactile consciousness cannot be apprehended, and mental consciousness cannot be apprehended. Visually compounded sensory contact cannot be apprehended, aurally compounded sensory contact cannot be apprehended, nasally compounded sensory contact cannot be apprehended, lingually compounded sensory contact cannot be apprehended, corporeally compounded sensory contact cannot be apprehended, and mentally compounded sensory contact cannot be apprehended. Feelings conditioned by visually compounded sensory contact cannot be apprehended, feelings conditioned by aurally compounded sensory contact cannot be apprehended, feelings conditioned by nasally compounded sensory contact cannot be apprehended, feelings conditioned by lingually compounded sensory contact cannot be apprehended, feelings conditioned by corporeally compounded sensory contact cannot be apprehended, and feelings conditioned by mentally compounded sensory contact cannot be apprehended. The earth element cannot be apprehended, [F.195.a] the water element cannot be apprehended, the fire element cannot be apprehended, the wind element cannot be apprehended, the space element cannot be apprehended, and the consciousness element cannot be apprehended. Ignorance cannot be apprehended, formative predispositions cannot be apprehended, consciousness cannot be apprehended, name and form cannot be apprehended, the six sense fields cannot be apprehended, sensory contact cannot be apprehended, sensation cannot be apprehended, craving cannot be apprehended, grasping cannot be apprehended, the rebirth process cannot be apprehended, birth cannot be apprehended, and aging and death cannot be apprehended. The perfection of generosity cannot be apprehended, the perfection of ethical discipline cannot be apprehended, the perfection of tolerance cannot be apprehended, the perfection of perseverance cannot be apprehended, the perfection of meditative concentration cannot be apprehended, and the perfection of wisdom cannot be apprehended. The emptiness of internal phenomena cannot be apprehended, the emptiness of external phenomena cannot be apprehended, the emptiness of external and internal phenomena cannot be apprehended, the emptiness of emptiness cannot be apprehended, the emptiness of great extent cannot be apprehended, the emptiness of ultimate reality cannot be apprehended, the emptiness of conditioned phenomena cannot be apprehended, the emptiness of unconditioned phenomena cannot be apprehended, the emptiness of the unlimited cannot be apprehended, the emptiness of that which has neither beginning nor end cannot be apprehended, the emptiness of nonexclusion cannot be apprehended, the emptiness of inherent nature cannot be apprehended, the emptiness of all phenomena cannot be apprehended, the emptiness of intrinsic defining characteristics cannot be apprehended, the emptiness of that which cannot be apprehended cannot be apprehended, the emptiness of nonentities cannot be apprehended, the emptiness of essential nature cannot be apprehended, [F.195.b] and the emptiness of an essential nature of nonentities cannot be apprehended. The applications of mindfulness cannot be apprehended, the correct exertions cannot be apprehended, the supports for miraculous ability cannot be apprehended, the faculties cannot be apprehended, the powers cannot be apprehended, the branches of enlightenment cannot be apprehended, and the noble eightfold path cannot be apprehended. The truths of the noble ones cannot be apprehended, the meditative concentrations cannot be apprehended, the immeasurable attitudes cannot be apprehended, the formless absorptions cannot be apprehended, the eight liberations cannot be apprehended, the nine serial steps of meditative absorption cannot be apprehended, the emptiness, signlessness, and wishlessness gateways to liberation cannot be apprehended, the extrasensory powers cannot be apprehended, the meditative stabilities cannot be apprehended, the dhāraṇī gateways cannot be apprehended, the powers of the tathāgatas cannot be apprehended, the fearlessnesses cannot be apprehended, the kinds of exact knowledge cannot be apprehended, great loving kindness cannot be apprehended, great compassion cannot be apprehended, and the distinct qualities of the buddhas cannot be apprehended. The fruit of having entered the stream cannot be apprehended, the fruit of once-returner cannot be apprehended, the fruit of non-returner cannot be apprehended, arhatship cannot be apprehended, individual enlightenment cannot be apprehended, the knowledge of aspects of the path cannot be apprehended, and all-aspect omniscience cannot be apprehended.”

28.2世尊說道：「須菩提，這是因為作者不可得。同樣地，須菩提，色不可得，受不可得，想不可得，行不可得，識不可得。眼不可得，耳不可得，鼻不可得，舌不可得，身不可得，意不可得。色境不可得，聲不可得，香不可得，味不可得，觸不可得，法不可得。眼識不可得，耳識不可得，鼻識不可得，舌識不可得，身識不可得，意識不可得。眼觸不可得，耳觸不可得，鼻觸不可得，舌觸不可得，身觸不可得，意觸不可得。眼觸所生受不可得，耳觸所生受不可得，鼻觸所生受不可得，舌觸所生受不可得，身觸所生受不可得，意觸所生受不可得。地界不可得，水界不可得，火界不可得，風界不可得，空界不可得，識界不可得。無明不可得，行不可得，識不可得，名色不可得，六入不可得，觸不可得，受不可得，愛不可得，取不可得，有不可得，生不可得，老死不可得。布施波羅蜜不可得，持戒波羅蜜不可得，忍辱波羅蜜不可得，精進波羅蜜不可得，禪定波羅蜜不可得，般若波羅蜜不可得。內空不可得，外空不可得，內外空不可得，空空不可得，大空不可得，勝義空不可得，有為空不可得，無為空不可得，無邊空不可得，無始無終空不可得，無遮空不可得，自性空不可得，一切法空不可得，自相空不可得，無取捨空不可得，非有空不可得，本質空不可得，無實空不可得。念處不可得，正勤不可得，神足不可得，根不可得，力不可得，覺支不可得，八正道不可得。聖諦不可得，禪定不可得，無量心不可得，無色定不可得，八解脫不可得，九次第定不可得，空無相無願解脫門不可得，神通不可得，三摩地不可得，陀羅尼門不可得，如來力不可得，無畏不可得，無所畏法不可得，大慈不可得，大悲不可得，佛不共法不可得。入流果不可得，一來果不可得，不還果不可得，阿羅漢果不可得，獨覺不可得，道相智不可得，一切相智不可得。」

28.3“Blessed Lord, how then should bodhisattva great beings practicing the perfection of wisdom here practice?” asked Subhūti.

28.3須菩提問道：「世尊，那麼菩薩摩訶薩在此修習般若波羅蜜多時，應當如何修習呢？」

28.4“Subhūti,” replied the Lord, “here when bodhisattva great beings [F.196.a] practice the perfection of wisdom, if they do not engage with physical forms, they are practicing the perfection of wisdom. If they do not practice with the notion that physical forms are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that physical forms are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that physical forms are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that physical forms are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because physical forms that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.4「須菩提，」世尊回答說，「菩薩摩訶薩在此修習般若波羅蜜多時，若不執著色，則是修習般若波羅蜜多。若不以『色是常』或『色是無常』的觀念去修習，則是修習般若波羅蜜多；若不以『色是樂』或『色是苦』的觀念去修習，則是修習般若波羅蜜多；若不以『色是我』或『色是無我』的觀念去修習，則是修習般若波羅蜜多；若不以『色是淨』或『色是不淨』的觀念去修習，則是修習般若波羅蜜多。你問為什麼呢？因為那樣的色——無論是常或無常、樂或苦、我或無我、淨或不淨——根本不存在。」

28.5“If they do not engage with feelings, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.5「若不執著受，即是修習般若波羅蜜多。若不以受為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以受為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以受為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以受為『淨』或『不淨』而修習，即是修習般若波羅蜜多。汝何以故？如是常或無常、樂或苦、我或無我、淨或不淨之受，實不可得。」

28.6“If they do not engage with perceptions, they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that perceptions are ‘happiness’ or ‘suffering,’ [F.196.b] they are practicing the perfection of wisdom; if they do not practice with the notion that perceptions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that perceptions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because perceptions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.6「若菩薩摩訶薩不執著想，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念修習想，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念修習想，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念修習想，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念修習想，即是修習般若波羅蜜多。何以故？以常或無常、樂或苦、我或無我、淨或不淨如是等想皆不存在。」

28.7“If they do not engage with formative predispositions, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that formative predispositions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because formative predispositions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.7「若不執著行，即是修習般若波羅蜜多。若不以行為常或無常而修習，即是修習般若波羅蜜多；若不以行為樂或苦而修習，即是修習般若波羅蜜多；若不以行為我或無我而修習，即是修習般若波羅蜜多；若不以行為淨或不淨而修習，即是修習般若波羅蜜多。汝問其故者何？行若常或無常、樂或苦、我或無我、淨或不淨如是者，皆不存在。」

28.8“If they do not engage with consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask [F.197.a] why, it is because consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.8「若不執著於識，則是修習般若波羅蜜多。若不以識為『常』或『無常』而修習，則是修習般若波羅蜜多；若不以識為『樂』或『苦』而修習，則是修習般若波羅蜜多；若不以識為『我』或『無我』而修習，則是修習般若波羅蜜多；若不以識為『淨』或『不淨』而修習，則是修習般若波羅蜜多。若問其故，乃因識不存在常或無常、樂或苦、我或無我、淨或不淨這樣的性質。」

28.9“If they do not engage with the eyes, they are practicing the perfection of wisdom. If they do not practice with the notion that the eyes are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eyes are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eyes are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the eyes are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because eyes that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.9「如果他們不執著於眼根，他們就是在修習般若波羅蜜多。如果他們不以眼根為『常』或『無常』的觀念來修習，他們就是在修習般若波羅蜜多；如果他們不以眼根為『樂』或『苦』的觀念來修習，他們就是在修習般若波羅蜜多；如果他們不以眼根為『我』或『無我』的觀念來修習，他們就是在修習般若波羅蜜多；如果他們不以眼根為『淨』或『不淨』的觀念來修習，他們就是在修習般若波羅蜜多。如果你問為什麼，那是因為像這樣為常或無常、樂或苦、我或無我、淨或不淨的眼根並不存在。」

28.10“If they do not engage with the ears, they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ears are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ears are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the ears are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because ears that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.10「若不執著耳根，即是修習般若波羅蜜多。若不以耳根為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以耳根為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以耳根為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以耳根為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因耳根本不存在『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』如是之相。」

28.11“If they do not engage with the nose, they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; [F.197.b] if they do not practice with the notion that the nose is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the nose is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the nose is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the nose that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.11「若不執著鼻根，即是修習般若波羅蜜多。若不以鼻根為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以鼻根為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以鼻根為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以鼻根為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因如是常或無常、樂或苦、我或無我、淨或不淨的鼻根實不存在。」

28.12“If they do not engage with the tongue, they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the tongue is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the tongue is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the tongue is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the tongue that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.12「若不執著舌，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念修習舌，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念修習舌，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念修習舌，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念修習舌，即是修習般若波羅蜜多。若問其故，所以者何？常或無常、樂或苦、我或無我、淨或不淨如是等舌實不存在。」

28.13“If they do not engage with the body, they are practicing the perfection of wisdom. If they do not practice with the notion that the body is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the body is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the body is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the body is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the body that is permanent or impermanent, happiness [F.198.a] or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.13「若不執著身根，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念來修習身根，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念來修習身根，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念來修習身根，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念來修習身根，即是修習般若波羅蜜多。為什麼呢？因為那樣的常或無常、樂或苦、我或無我、淨或不淨的身根是不存在的。」

28.14“If they do not engage with the mental faculty, they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the mental faculty is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the mental faculty is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the mental faculty is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the mental faculty that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.14「如果他們不執著於意，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的概念來修習意，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的概念來修習意，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的概念來修習意，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的概念來修習意，就是在修習般若波羅蜜多。如果你問為什麼，那是因為這樣的意——常或無常、樂或苦、我或無我、淨或不淨——是不存在的。」

28.15“If they do not engage with sights, they are practicing the perfection of wisdom. If they do not practice with the notion that sights are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sights are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sights are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sights are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sights that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.15「如果他們不執著於色境，就是在修習般若波羅蜜多。如果他們不以色境是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以色境是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以色境是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以色境是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問其中原因，那是因為這樣的常或無常、樂或苦、我或無我、淨或不淨的色境是不存在的。」

28.16“If they do not engage with sounds, they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; [F.198.b] if they do not practice with the notion that sounds are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sounds are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sounds are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sounds that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.16「如果他們不執著聲，就是在修習般若波羅蜜多。如果他們不帶著『聲是常』或『聲是無常』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著『聲是樂』或『聲是苦』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著『聲是我』或『聲是無我』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著『聲是淨』或『聲是不淨』的概念而修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為這樣的聲——常或無常、樂或苦、我或無我、淨或不淨——根本不存在。」

28.17“If they do not engage with odors, they are practicing the perfection of wisdom. If they do not practice with the notion that odors are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that odors are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that odors are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that odors are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because odors that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.17「若不執著香，則修習般若波羅蜜多。若不以香為『常』或『無常』而修習，則修習般若波羅蜜多；若不以香為『樂』或『苦』而修習，則修習般若波羅蜜多；若不以香為『我』或『無我』而修習，則修習般若波羅蜜多；若不以香為『淨』或『不淨』而修習，則修習般若波羅蜜多。若問其故，乃因如是常或無常、樂或苦、我或無我、淨或不淨之香實不存在。」

28.18“If they do not engage with tastes, they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tastes are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tastes are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tastes are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tastes that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.18「如果他們不執著於味，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的觀念來修習味，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的觀念來修習味，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的觀念來修習味，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的觀念來修習味，就是在修習般若波羅蜜多。如果你問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨那樣的味根本不存在。」

28.19“If they do not engage with tangibles, they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tangibles are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tangibles are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tangibles are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tangibles that are permanent or impermanent, happiness or [F.199.a] suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.19「如果他們不執著於觸，就是在修習般若波羅蜜多。如果他們不以觸是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以觸是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以觸是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以觸是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的觸是不存在的。」

28.20“If they do not engage with mental phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental phenomena are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental phenomena are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mental phenomena are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mental phenomena that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.20「若不執著法，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念來修習法，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念來修習法，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念來修習法，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念來修習法，即是修習般若波羅蜜多。你若問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的法根本不存在。

28.21“If they do not engage with visual consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that visual consciousness is ‘permanent’ or ‘impermanent,’ they are practicing [F.199.b] the perfection of wisdom; if they do not practice with the notion that visual consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visual consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that visual consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because visual consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.21「若不執著眼識，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念修習眼識，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念修習眼識，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念修習眼識，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念修習眼識，即是修習般若波羅蜜多。若問其故，眼識本無常或無常、樂或苦、我或無我、淨或不淨如是等相。」

28.22“If they do not engage with auditory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that auditory consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that auditory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that auditory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because auditory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.22「若不執著耳識，即是修習般若波羅蜜多。若不以耳識為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以耳識為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以耳識為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以耳識為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，因為那樣的耳識——無論是常或無常、樂或苦、我或無我、淨或不淨——都不存在。」

28.23“If they do not engage with olfactory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that olfactory consciousness is ‘happiness’ or ‘suffering,’ they are practicing [F.200.a] the perfection of wisdom; if they do not practice with the notion that olfactory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that olfactory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because olfactory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.23「若不執著鼻識，即是修習般若波羅蜜多。若不以鼻識為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以鼻識為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以鼻識為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以鼻識為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因鼻識本不具有『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』等相。」

28.24“If they do not engage with gustatory consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that gustatory consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that gustatory consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that gustatory consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because gustatory consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.24「若不執著舌識，即是修習般若波羅蜜多。若不以舌識是『常』或『無常』的觀念而修習，即是修習般若波羅蜜多；若不以舌識是『樂』或『苦』的觀念而修習，即是修習般若波羅蜜多；若不以舌識是『我』或『無我』的觀念而修習，即是修習般若波羅蜜多；若不以舌識是『淨』或『不淨』的觀念而修習，即是修習般若波羅蜜多。若問其故，乃因舌識本無常或無常、樂或苦、我或無我、淨或不淨如是之相存在。」

28.25“If they do not engage with tactile consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tactile consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that tactile consciousness is ‘a self’ [F.200.b] or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that tactile consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because tactile consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.25「若不執著身識，即是修習般若波羅蜜多。若不以身識為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以身識為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以身識為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以身識為『淨』或『不淨』而修習，即是修習般若波羅蜜多。何以故？以身識無有常或無常、樂或苦、我或無我、淨或不淨如是等故。」

28.26“If they do not engage with mental consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mental consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mental consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mental consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.26「若不執著意識，即是修習般若波羅蜜多。若不以意識是『常』或『無常』而修習，即是修習般若波羅蜜多；若不以意識是『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以意識是『我』或『無我』而修習，即是修習般若波羅蜜多；若不以意識是『淨』或『不淨』而修習，即是修習般若波羅蜜多。若汝問其故，蓋意識若常若無常、若樂若苦、若我若無我、若淨若不淨如是者不存在。」

28.27“If they do not engage with visually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that visually compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visually compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that visually compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that visually compounded sensory contact [F.201.a] is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because visually compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.27「若不執著眼觸，即是修習般若波羅蜜多。若不以眼觸所生為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以眼觸所生為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以眼觸所生為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以眼觸所生為『淨』或『不淨』而修習，即是修習般若波羅蜜多。汝問何故？因為眼觸所生若常若無常、若樂若苦、若我若無我、若淨若不淨如是者，實不存在。」

28.28“If they do not engage with aurally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aurally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aurally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that aurally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because aurally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.28「若不執著耳觸所生，即是修習般若波羅蜜多。若不以耳觸所生為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以耳觸所生為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以耳觸所生為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以耳觸所生為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其因，乃是因為耳觸所生之常或無常、樂或苦、我或無我、淨或不淨如此者，實不存在。」

28.29“If they do not engage with nasally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that nasally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that nasally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that nasally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. [F.201.b] If you ask why, it is because nasally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.29「如果他們不執著於鼻觸，就是在修習般若波羅蜜多。如果他們不以鼻觸是『常』或『無常』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以鼻觸是『樂』或『苦』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以鼻觸是『我』或『無我』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以鼻觸是『淨』或『不淨』的觀念去修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為像這樣是常或無常、樂或苦、我或無我、淨或不淨的鼻觸根本不存在。」

28.30“If they do not engage with lingually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that lingually compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that lingually compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that lingually compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because lingually compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.30「如果他們不執著於舌觸所生，他們就在修習般若波羅蜜多。如果他們不以『常』或『無常』的觀念來修習舌觸所生，他們就在修習般若波羅蜜多；如果他們不以『樂』或『苦』的觀念來修習舌觸所生，他們就在修習般若波羅蜜多；如果他們不以『我』或『無我』的觀念來修習舌觸所生，他們就在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的觀念來修習舌觸所生，他們就在修習般若波羅蜜多。問為什麼呢？因為常或無常、樂或苦、我或無我、淨或不淨這樣的舌觸所生是不存在的。」

28.31“If they do not engage with corporeally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that corporeally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that corporeally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that corporeally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because corporeally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or [F.202.a] unpleasant like that does not exist.

28.31「若不執著身觸所生，即修習般若波羅蜜多。若不以身觸所生是『常』或『無常』而修習，即修習般若波羅蜜多；若不以身觸所生是『樂』或『苦』而修習，即修習般若波羅蜜多；若不以身觸所生是『我』或『無我』而修習，即修習般若波羅蜜多；若不以身觸所生是『淨』或『不淨』而修習，即修習般若波羅蜜多。若問其故，乃因身觸所生若常若無常、若樂若苦、若我若無我、若淨若不淨如是等相實無所有。」

28.32“If they do not engage with mentally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mentally compounded sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that mentally compounded sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that mentally compounded sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because mentally compounded sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.32「若不執著意觸，即修習般若波羅蜜多。若不以意觸所生為『常』或『無常』而修習，即修習般若波羅蜜多；若不以意觸所生為『樂』或『苦』而修習，即修習般若波羅蜜多；若不以意觸所生為『我』或『無我』而修習，即修習般若波羅蜜多；若不以意觸所生為『淨』或『不淨』而修習，即修習般若波羅蜜多。若問其故，意觸所生之常或無常、樂或苦、我或無我、淨或不淨如是等者，實不存在。」

28.33“If they do not engage with feelings conditioned by visually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by visually compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, [F.202.b] or pleasant or unpleasant like that do not exist.

28.33「如果他們不執著眼觸所生受，就是在修習般若波羅蜜多。如果他們不以眼觸所生受是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以眼觸所生受是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以眼觸所生受是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以眼觸所生受是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為眼觸所生受若是常或無常、樂或苦、我或無我、淨或不淨這樣的東西實際上並不存在。」

28.34“If they do not engage with feelings conditioned by aurally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by aurally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.34「若不執著耳觸所生受，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念修習耳觸所生受，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念修習耳觸所生受，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念修習耳觸所生受，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念修習耳觸所生受，即是修習般若波羅蜜多。你若問其所以然，是因為耳觸所生受本不存在『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的性質。」

28.35“If they do not engage with feelings conditioned by nasally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘pleasant’ [F.203.a] or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by nasally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.35「若不執著鼻觸所生受，即是修習般若波羅蜜多。若不以鼻觸所生受為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以鼻觸所生受為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以鼻觸所生受為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以鼻觸所生受為『淨』或『不淨』而修習，即是修習般若波羅蜜多。汝問其故何也？因為常或無常、樂或苦、我或無我、淨或不淨如是等鼻觸所生受實不存在。」

28.36“If they do not engage with feelings conditioned by lingually compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by lingually compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.36「若不執著舌觸所生受，即是修習般若波羅蜜多。若不以舌觸所生受為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以舌觸所生受為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以舌觸所生受為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以舌觸所生受為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因舌觸所生受，無有如是常或無常、樂或苦、我或無我、淨或不淨之相。」

28.37“If they do not engage with feelings conditioned by corporeally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘happiness’ or ‘suffering,’ [F.203.b] they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by corporeally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.37「若不執著身觸所生受，彼即修習般若波羅蜜多。若不以身觸所生受為『常』或『無常』而修習，彼即修習般若波羅蜜多；若不以身觸所生受為『樂』或『苦』而修習，彼即修習般若波羅蜜多；若不以身觸所生受為『我』或『無我』而修習，彼即修習般若波羅蜜多；若不以身觸所生受為『淨』或『不淨』而修習，彼即修習般若波羅蜜多。如汝所問，此乃因為身觸所生受之常或無常、樂或苦、我或無我、淨或不淨如斯分別，皆不存在故。」

28.38“If they do not engage with feelings conditioned by mentally compounded sensory contact, they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because feelings conditioned by mentally compounded sensory contact that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.38「若不執著意觸所生受，即是修習般若波羅蜜多。若不以意觸所生受為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以意觸所生受為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以意觸所生受為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以意觸所生受為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因意觸所生受若常若無常、若樂若苦、若我若無我、若淨若不淨如是等皆不存在。」

28.39“If they do not engage with the earth element, they are practicing the perfection of wisdom. If they do not practice with the notion that the earth element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; [F.204.a] if they do not practice with the notion that the earth element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the earth element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the earth element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the earth element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.39「如果他們不執著於地界，他們就是在修習般若波羅蜜多。如果他們不以地界是『常』或『無常』的觀念來修習，他們就是在修習般若波羅蜜多；如果他們不以地界是『樂』或『苦』的觀念來修習，他們就是在修習般若波羅蜜多；如果他們不以地界是『我』或『無我』的觀念來修習，他們就是在修習般若波羅蜜多；並且如果他們不以地界是『淨』或『不淨』的觀念來修習，他們就是在修習般若波羅蜜多。如果你問為什麼，那是因為地界若是常或無常、樂或苦、我或無我、淨或不淨那樣的東西並不存在。」

28.40“If they do not engage with the water element, they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the water element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the water element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the water element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the water element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.40「若不執著水界，即是修習般若波羅蜜多。若不以水界是『常』或『無常』的觀念而修習，即是修習般若波羅蜜多；若不以水界是『樂』或『苦』的觀念而修習，即是修習般若波羅蜜多；若不以水界是『我』或『無我』的觀念而修習，即是修習般若波羅蜜多；若不以水界是『淨』或『不淨』的觀念而修習，即是修習般若波羅蜜多。若問其故，乃因水界若是常或無常、樂或苦、我或無我、淨或不淨如是者，實不存在。」

28.41“If they do not engage with the fire element, they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the fire element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that [F.204.b] the fire element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the fire element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the fire element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.41「如果他們不執著火界，就是在修習般若波羅蜜多。如果他們不以火界是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以火界是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以火界是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以火界是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為這樣的火界——是常或無常、樂或苦、我或無我、淨或不淨的——根本不存在。」

28.42“If they do not engage with the wind element, they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the wind element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the wind element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the wind element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the wind element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.42「若不執著風界，即是修習般若波羅蜜多。若不以風界是『常』或『無常』而修習，即是修習般若波羅蜜多；若不以風界是『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以風界是『我』或『無我』而修習，即是修習般若波羅蜜多；若不以風界是『淨』或『不淨』而修習，即是修習般若波羅蜜多。所以者何？風界若常若無常、若樂若苦、若我若無我、若淨若不淨如是等者，實不存在。」

28.43“If they do not engage with the space element, they are practicing the perfection of wisdom. If they do not practice with the notion that the space element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the space element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the space element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the space element is ‘pleasant’ or ‘unpleasant,’ [F.205.a] they are practicing the perfection of wisdom. If you ask why, it is because the space element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.43「如果他們不執著於空界，就是在修習般若波羅蜜多。如果他們不以空界是『常』或『無常』的概念去修習，就是在修習般若波羅蜜多；如果他們不以空界是『樂』或『苦』的概念去修習，就是在修習般若波羅蜜多；如果他們不以空界是『我』或『無我』的概念去修習，就是在修習般若波羅蜜多；如果他們不以空界是『淨』或『不淨』的概念去修習，就是在修習般若波羅蜜多。你若問其原因，那是因為如此常或無常、樂或苦、我或無我、淨或不淨的空界是不存在的。」

28.44“If they do not engage with the consciousness element, they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the consciousness element is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the consciousness element is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the consciousness element is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the consciousness element that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist. [B16]

28.44「如果他們不執著識界，他們就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的觀念來修習識界，他們就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的觀念來修習識界，他們就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的觀念來修習識界，他們就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的觀念來修習識界，他們就是在修習般若波羅蜜多。如果你問為什麼，那是因為識界如果具有『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的特質，它就不存在。」

28.45“If they do not engage with ignorance, they are practicing the perfection of wisdom. If they do not practice with the notion that ignorance is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that ignorance is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that ignorance is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice [F.205.b] with the notion that ignorance is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because ignorance that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.45「如果他們不執著無明，就是在修習般若波羅蜜多。如果他們不以無明是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以無明是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以無明是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以無明是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為像這樣常或無常、樂或苦、我或無我、淨或不淨的無明不存在。」

28.46“If they do not engage with formative predispositions, they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that formative predispositions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that formative predispositions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because formative predispositions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.46「若不執著行，則修習般若波羅蜜多。若不以『常』或『無常』的觀念修習行，則修習般若波羅蜜多；若不以『樂』或『苦』的觀念修習行，則修習般若波羅蜜多；若不以『我』或『無我』的觀念修習行，則修習般若波羅蜜多；若不以『淨』或『不淨』的觀念修習行，則修習般若波羅蜜多。你若問其故，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的行根本不存在。」

28.47“If they do not engage with consciousness, they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that consciousness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that consciousness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because consciousness that is permanent or impermanent, happiness or suffering, a self or nonself, [F.206.a] or pleasant or unpleasant like that does not exist.

28.47「如果他們不執著於識，就是在修習般若波羅蜜多。如果他們不以識是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以識是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以識是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以識是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。為什麼呢？因為那種既是常或無常、樂或苦、我或無我、淨或不淨的識是不存在的。」

28.48“If they do not engage with name and form, they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that name and form are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that name and form are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that name and form are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because name and form that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.48「若不執著名色，即是修習般若波羅蜜多。若不以名色為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以名色為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以名色為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以名色為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，則因為常或無常、樂或苦、我或無我、淨或不淨如此般的名色皆不存在。」

28.49“If they do not engage with the six sense fields, they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the six sense fields are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the six sense fields are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the six sense fields are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the six sense fields that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.49「如果他們不執著六入，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的概念來修習六入，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的概念來修習六入，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的概念來修習六入，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的概念來修習六入，就是在修習般若波羅蜜多。你若問其中原因，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的六入並不存在。」

28.50“If they do not engage with sensory contact, they are practicing the perfection of wisdom. [F.206.b] If they do not practice with the notion that sensory contact is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensory contact is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensory contact is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sensory contact is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sensory contact that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.50「如果他們不執著於觸，就是在修習般若波羅蜜多。如果他們不以為觸是『常』或『無常』而修習，就是在修習般若波羅蜜多；如果他們不以為觸是『樂』或『苦』而修習，就是在修習般若波羅蜜多；如果他們不以為觸是『我』或『無我』而修習，就是在修習般若波羅蜜多；如果他們不以為觸是『淨』或『不淨』而修習，就是在修習般若波羅蜜多。你若問其中的原因，那是因為這樣的觸——常或無常的、樂或苦的、我或無我的、淨或不淨的——是不存在的。」

28.51“If they do not engage with sensation, they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensation is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that sensation is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that sensation is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because sensation that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.51「如果他們不執著於受，就是在修習般若波羅蜜多。如果他們不以受是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以受是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以受是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以受是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你們為什麼要這樣問呢？因為受本身不具有常或無常、樂或苦、我或無我、淨或不淨這樣的性質。」

28.52“If they do not engage with craving, they are practicing the perfection of wisdom. If they do not practice with the notion that craving is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that craving is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that craving is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; [F.207.a] and if they do not practice with the notion that craving is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because craving that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.52「若不執著於愛，即是修習般若波羅蜜多。若不以『常』或『無常』的概念來修習愛，即是修習般若波羅蜜多；若不以『樂』或『苦』的概念來修習愛，即是修習般若波羅蜜多；若不以『我』或『無我』的概念來修習愛，即是修習般若波羅蜜多；若不以『淨』或『不淨』的概念來修習愛，即是修習般若波羅蜜多。何以故？因為那樣的常或無常、樂或苦、我或無我、淨或不淨的愛是不存在的。

28.53“If they do not engage with grasping, they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that grasping is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that grasping is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that grasping is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because grasping that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.53「若不執著取，即是修習般若波羅蜜多。若不以取是『常』或『無常』而修習，即是修習般若波羅蜜多；若不以取是『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以取是『我』或『無我』而修習，即是修習般若波羅蜜多；若不以取是『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因如此『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』之取不存在。

28.54“If they do not engage with the rebirth process, they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the rebirth process is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the rebirth process is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the rebirth process is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the rebirth process that is permanent or impermanent, happiness or suffering, a self or nonself, [F.207.b] or pleasant or unpleasant like that does not exist.

28.54「若不執著於有，即是修習般若波羅蜜多。若不以有為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以有為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以有為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以有為『淨』或『不淨』而修習，即是修習般若波羅蜜多。所以然者，何以故？謂常或無常、樂或苦、我或無我、淨或不淨如是之有，實不存在。」

28.55“If they do not engage with birth , they are practicing the perfection of wisdom. If they do not practice with the notion that birth is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that birth is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that birth is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that birth is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because birth that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.55「若不執著生，即是修習般若波羅蜜多。若不以生為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以生為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以生為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以生為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因生本無常或無常、本樂或本苦、本我或本無我、本淨或本不淨如是種種不存在故。」

28.56“If they do not engage with aging and death, they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aging and death are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that aging and death are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that aging and death are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because aging and death that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.56「若不執著老死，即修習般若波羅蜜多。若不以老死為『常』或『無常』而修習，即修習般若波羅蜜多；若不以老死為『樂』或『苦』而修習，即修習般若波羅蜜多；若不以老死為『我』或『無我』而修習，即修習般若波羅蜜多；若不以老死為『淨』或『不淨』而修習，即修習般若波羅蜜多。何以故？老死若常若無常、若樂若苦、若我若無我、若淨若不淨等，此等都不存在。」

28.57“If they do not engage with the perfection of generosity, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of generosity is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of generosity is ‘happiness’ [F.208.a] or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of generosity is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of generosity is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of generosity that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.57「如果他們不執著布施波羅蜜多，就是在修習般若波羅蜜多。如果他們不以布施波羅蜜多是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以布施波羅蜜多是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以布施波羅蜜多是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以布施波羅蜜多是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為像這樣常或無常、樂或苦、我或無我、淨或不淨的布施波羅蜜多是不存在的。」

28.58“If they do not engage with the perfection of ethical discipline, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of ethical discipline is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of ethical discipline is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of ethical discipline is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of ethical discipline that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.58「如果他們不執著於持戒波羅蜜多，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的概念來修習持戒波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的概念來修習持戒波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的概念來修習持戒波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的概念來修習持戒波羅蜜多，就是在修習般若波羅蜜多。你如果問為什麼，那是因為既『常』又『無常』、既『樂』又『苦』、既『我』又『無我』、既『淨』又『不淨』這樣的持戒波羅蜜多是不存在的。」

28.59“If they do not engage with the perfection of tolerance, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion [F.208.b] that the perfection of tolerance is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of tolerance is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of tolerance is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of tolerance that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.59「如果他們不執著忍辱波羅蜜多，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的觀念來修習忍辱波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的觀念來修習忍辱波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的觀念來修習忍辱波羅蜜多，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的觀念來修習忍辱波羅蜜多，就是在修習般若波羅蜜多。你若問其中原因，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的忍辱波羅蜜多是不存在的。」

28.60“If they do not engage with the perfection of perseverance, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of perseverance is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of perseverance is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of perseverance is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of perseverance that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.60「如果他們不執著於精進波羅蜜多，就是在修習般若波羅蜜多。如果他們不以精進波羅蜜多是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以精進波羅蜜多是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以精進波羅蜜多是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以精進波羅蜜多是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為那樣的精進波羅蜜多，無論是常或無常、樂或苦、我或無我、淨或不淨，都是不存在的。」

28.61“If they do not engage with the perfection of meditative concentration, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion [F.209.a] that the perfection of meditative concentration is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of meditative concentration is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of meditative concentration is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of meditative concentration that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.61「如果他們不執著於禪定波羅蜜多，他們就是在修習般若波羅蜜多。如果他們不以禪定波羅蜜多是『常』或『無常』的概念來修習，他們就是在修習般若波羅蜜多；如果他們不以禪定波羅蜜多是『樂』或『苦』的概念來修習，他們就是在修習般若波羅蜜多；如果他們不以禪定波羅蜜多是『我』或『無我』的概念來修習，他們就是在修習般若波羅蜜多；如果他們不以禪定波羅蜜多是『淨』或『不淨』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為禪定波羅蜜多無論是常或無常、樂或苦、我或無我、淨或不淨這樣的性質都是不存在的。」

28.62“If they do not engage with the perfection of wisdom, they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of wisdom is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the perfection of wisdom is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the perfection of wisdom is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the perfection of wisdom that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.62「若不執著般若波羅蜜多，即修習般若波羅蜜多。若不以般若波羅蜜多為『常』或『無常』而修習，即修習般若波羅蜜多；若不以般若波羅蜜多為『樂』或『苦』而修習，即修習般若波羅蜜多；若不以般若波羅蜜多為『我』或『無我』而修習，即修習般若波羅蜜多；若不以般若波羅蜜多為『淨』或『不淨』而修習，即修習般若波羅蜜多。若問其故，乃因如是常或無常、樂或苦、我或無我、淨或不淨之般若波羅蜜多不存在。」

28.63“If they do not engage with the emptiness of internal phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of internal phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that [F.209.b] the emptiness of internal phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of internal phenomena is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of internal phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of internal phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.63「若不執著內空，即是修習般若波羅蜜多。若不以內空是『常』或『無常』的觀念而修習，即是修習般若波羅蜜多；若不以內空是『樂』或『苦』的觀念而修習，即是修習般若波羅蜜多；若不以內空是『我』或『無我』的觀念而修習，即是修習般若波羅蜜多；若不以內空是『淨』或『不淨』的觀念而修習，即是修習般若波羅蜜多。若問其故，是因為內空本身不具有『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的特性。」

28.64“If they do not engage with the emptiness of external phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of external phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of external phenomena is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of external phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of external phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.64「若不執著外空，即是修習般若波羅蜜多。若不以外空為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以外空為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以外空為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以外空為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其因，乃是那樣的『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』的外空實不存在。」

28.65“If they do not engage with the emptiness of external and internal phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of external and internal phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of external and internal phenomena is ‘a self’ or ‘nonself,’ they are [F.210.a] practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of external and internal phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of external and internal phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.65「如果他們不執著於內外空，就是在修習般若波羅蜜多。如果他們不以內外空是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以內外空是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以內外空是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以內外空是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為內外空本來就不存在是『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的性質。」

28.66“If they do not engage with the emptiness of emptiness, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of emptiness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of emptiness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of emptiness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of emptiness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.66「若不執著空空，即是修習般若波羅蜜多。若不以空空為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以空空為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以空空為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以空空為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃是因為那樣的常或無常、樂或苦、我或無我、淨或不淨的空空並不存在。」

28.67“If they do not engage with the emptiness of great extent, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of great extent is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of great extent is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of great extent [F.210.b] is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of great extent that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.67「如果他們不執著於大空，就是在修習般若波羅蜜多。如果他們不以大空是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大空是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大空是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大空是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的大空並不存在。」

28.68“If they do not engage with the emptiness of ultimate reality, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of ultimate reality is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of ultimate reality is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of ultimate reality is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of ultimate reality that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.68「若不執著勝義空，彼即修習般若波羅蜜多。若不以勝義空是『常』或『無常』而修習，彼即修習般若波羅蜜多；若不以勝義空是『樂』或『苦』而修習，彼即修習般若波羅蜜多；若不以勝義空是『我』或『無我』而修習，彼即修習般若波羅蜜多；若不以勝義空是『淨』或『不淨』而修習，彼即修習般若波羅蜜多。若問其故，勝義空若是『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』如是等者，彼實不有。」

28.69“If they do not engage with the emptiness of conditioned phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of conditioned phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of conditioned phenomena is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of conditioned phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. [F.211.a] If you ask why, it is because the emptiness of conditioned phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.69「若不執著有為空，則修習般若波羅蜜多。若不以有為空是『常』或『無常』的觀念而修習，則修習般若波羅蜜多；若不以有為空是『樂』或『苦』的觀念而修習，則修習般若波羅蜜多；若不以有為空是『我』或『無我』的觀念而修習，則修習般若波羅蜜多；若不以有為空是『淨』或『不淨』的觀念而修習，則修習般若波羅蜜多。若汝問其故，乃因那樣的有為空，其為常或無常、樂或苦、我或無我、淨或不淨，皆不存在。」

28.70“If they do not engage with the emptiness of unconditioned phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of unconditioned phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of unconditioned phenomena is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of unconditioned phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of unconditioned phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.70「若不執著無為空，即是修習般若波羅蜜多。若不以無為空為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以無為空為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以無為空為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以無為空為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因那樣的無為空，若為常或無常、樂或苦、我或無我、淨或不淨者，皆不存在。」

28.71“If they do not engage with the emptiness of the unlimited, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of the unlimited is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of the unlimited is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that [F.211.b] the emptiness of the unlimited is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of the unlimited that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.71「如果他們不執著於無邊空，他們就在修習般若波羅蜜多。如果他們不以無邊空是『常』或『無常』的觀念來修習，他們就在修習般若波羅蜜多；如果他們不以無邊空是『樂』或『苦』的觀念來修習，他們就在修習般若波羅蜜多；如果他們不以無邊空是『我』或『無我』的觀念來修習，他們就在修習般若波羅蜜多；如果他們不以無邊空是『淨』或『不淨』的觀念來修習，他們就在修習般若波羅蜜多。你若問為什麼，那是因為這樣的無邊空——既是常或無常、樂或苦、我或無我、淨或不淨的無邊空根本不存在。」

28.72“If they do not engage with the emptiness of that which has neither beginning nor end, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of that which has neither beginning nor end that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.72「若不執著無始無終空，即是修習般若波羅蜜多。若不以無始無終空是『常』或『無常』的觀念修習，即是修習般若波羅蜜多；若不以無始無終空是『樂』或『苦』的觀念修習，即是修習般若波羅蜜多；若不以無始無終空是『我』或『無我』的觀念修習，即是修習般若波羅蜜多；若不以無始無終空是『淨』或『不淨』的觀念修習，即是修習般若波羅蜜多。汝若問其緣由，乃是因為無始無終空之常或無常、樂或苦、我或無我、淨或不淨如是之空性並不存在。」

28.73“If they do not engage with the emptiness of nonexclusion, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of nonexclusion is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of nonexclusion is ‘a self’ [F.212.a] or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of nonexclusion is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of nonexclusion that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.73「如果他們不執著於散空，就是在修習般若波羅蜜多。如果他們不以散空是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以散空是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以散空是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以散空是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你如果問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的散空根本不存在。」

28.74“If they do not engage with the emptiness of inherent nature, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of inherent nature is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of inherent nature is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of inherent nature is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of inherent nature that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.74「如果他們不執著自性空，就是在修習般若波羅蜜多。如果他們不以自性空是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以自性空是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以自性空是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以自性空是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為那樣的自性空——是常或無常、樂或苦、我或無我、淨或不淨的——根本不存在。」

28.75“If they do not engage with the emptiness of all phenomena, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of all phenomena is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of all phenomena is ‘a self’ [F.212.b] or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of all phenomena is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of all phenomena that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.75「如果他們不執著於一切法空，他們就在修習般若波羅蜜多。如果他們不以一切法空是『常』或『無常』的概念來修習，他們就在修習般若波羅蜜多；如果他們不以一切法空是『樂』或『苦』的概念來修習，他們就在修習般若波羅蜜多；如果他們不以一切法空是『我』或『無我』的概念來修習，他們就在修習般若波羅蜜多；如果他們不以一切法空是『淨』或『不淨』的概念來修習，他們就在修習般若波羅蜜多。如果你問為什麼，那是因為一切法空本身不存在『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的特性。」

28.76“If they do not engage with the emptiness of intrinsic defining characteristics, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of intrinsic defining characteristics that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.76「如果他們不執著於自相空，就是在修習般若波羅蜜多。如果他們不以自相空是『常』或『無常』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以自相空是『樂』或『苦』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以自相空是『我』或『無我』的觀念去修習，就是在修習般若波羅蜜多；如果他們不以自相空是『淨』或『不淨』的觀念去修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為這樣的自相空，既不是常也不是無常，既不是樂也不是苦，既不是我也不是無我，既不是淨也不是不淨，根本不存在。」

28.77“If they do not engage with the emptiness of that which cannot be apprehended, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of that which cannot be apprehended is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that [F.213.a] the emptiness of that which cannot be apprehended is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of that which cannot be apprehended is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of that which cannot be apprehended that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.77「若不執著無取空，即是修習般若波羅蜜多。若不以無取空是『常』或『無常』的觀念而修習，即是修習般若波羅蜜多；若不以無取空是『樂』或『苦』的觀念而修習，即是修習般若波羅蜜多；若不以無取空是『我』或『無我』的觀念而修習，即是修習般若波羅蜜多；若不以無取空是『淨』或『不淨』的觀念而修習，即是修習般若波羅蜜多。你若問為什麼，這是因為無取空若是常或無常、樂或苦、我或無我、淨或不淨這樣的情況，根本不存在。」

28.78“If they do not engage with the emptiness of nonentities, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of nonentities is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of nonentities is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of nonentities is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of nonentities that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.78「如果他們不執著於無有空，就是在修習般若波羅蜜多。如果他們不以無有空是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無有空是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無有空是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無有空是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為這樣的無有空，即常或無常、樂或苦、我或無我、淨或不淨的無有空，是不存在的。」

28.79“If they do not engage with the emptiness of essential nature, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of essential nature is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that [F.213.b] the emptiness of essential nature is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of essential nature is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of essential nature that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.79「若不執著本性空，彼等修習般若波羅蜜多。若不以本性空是『常』或『無常』之想而修習，彼等修習般若波羅蜜多；若不以本性空是『樂』或『苦』之想而修習，彼等修習般若波羅蜜多；若不以本性空是『我』或『無我』之想而修習，彼等修習般若波羅蜜多；若不以本性空是『淨』或『不淨』之想而修習，彼等修習般若波羅蜜多。汝若問其故，則是如彼常或無常、樂或苦、我或無我、淨或不淨之本性空，皆不存在。」

28.80“If they do not engage with the emptiness of an essential nature of nonentities, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness of an essential nature of nonentities that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.80「如果他們不執著於無性無性空，他們就在修習般若波羅蜜多。如果他們不以無性無性空是『常』或『無常』的想法來修習，他們就在修習般若波羅蜜多；如果他們不以無性無性空是『樂』或『苦』的想法來修習，他們就在修習般若波羅蜜多；如果他們不以無性無性空是『我』或『無我』的想法來修習，他們就在修習般若波羅蜜多；如果他們不以無性無性空是『淨』或『不淨』的想法來修習，他們就在修習般若波羅蜜多。如果你問為什麼，那是因為無性無性空若是常或無常、樂或苦、我或無我、淨或不淨這樣的東西是不存在的。」

28.81“If they do not engage with the applications of mindfulness, they are practicing the perfection of wisdom. If they do not practice with the notion that the applications of mindfulness are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the applications of mindfulness are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; [F.214.a] if they do not practice with the notion that the applications of mindfulness are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the applications of mindfulness are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the applications of mindfulness that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.81「若不執著念處，即是修習般若波羅蜜多。若不以念處是『常』或『無常』的觀念而修習，即是修習般若波羅蜜多；若不以念處是『樂』或『苦』的觀念而修習，即是修習般若波羅蜜多；若不以念處是『我』或『無我』的觀念而修習，即是修習般若波羅蜜多；若不以念處是『淨』或『不淨』的觀念而修習，即是修習般若波羅蜜多。你若問其中原因，那是因為念處若是『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』這樣的念處根本不存在。」

28.82“If they do not engage with the correct exertions, they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the correct exertions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the correct exertions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the correct exertions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the correct exertions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.82「如果他們不執著於正勤，就是在修習般若波羅蜜多。如果他們不以正勤是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以正勤是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以正勤是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以正勤是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。你們如果問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的正勤是不存在的。」

28.83“If they do not engage with the supports for miraculous ability, they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the supports for miraculous ability are ‘happiness’ or ‘suffering,’ [F.214.b] they are practicing the perfection of wisdom; if they do not practice with the notion that the supports for miraculous ability are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the supports for miraculous ability are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the supports for miraculous ability that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.83「若不執著神足，即是修習般若波羅蜜多。若不以神足為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以神足為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以神足為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以神足為『淨』或『不淨』而修習，即是修習般若波羅蜜多。何以故？因為神足若為常或無常、樂或苦、我或無我、淨或不淨者，如是之法不存在。」

28.84“If they do not engage with the faculties , they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the faculties are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the faculties are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the faculties are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the faculties that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.84「如果他們不執著於根，就是在修習般若波羅蜜多。如果他們不以根是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以根是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以根是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以根是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為像那樣既是常或無常、樂或苦、我或無我、淨或不淨的根並不存在。」

28.85“If they do not engage with the powers, they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the powers are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the powers are ‘a self’ [F.215.a] or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the powers are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the powers that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.85「如果他們不執著於力，就是在修習般若波羅蜜多。如果他們不以為力是『常』或『無常』而修習，就是在修習般若波羅蜜多；如果他們不以為力是『樂』或『苦』而修習，就是在修習般若波羅蜜多；如果他們不以為力是『我』或『無我』而修習，就是在修習般若波羅蜜多；如果他們不以為力是『淨』或『不淨』而修習，就是在修習般若波羅蜜多。你要問為什麼呢？因為那樣的常或無常、樂或苦、我或無我、淨或不淨的力根本不存在。」

28.86“If they do not engage with the branches of enlightenment, they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the branches of enlightenment are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the branches of enlightenment are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the branches of enlightenment are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the branches of enlightenment that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.86「如果他們不執著於覺支，就是在修習般若波羅蜜多。如果他們不以覺支是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以覺支是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以覺支是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以覺支是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的覺支根本不存在。」

28.87“If they do not engage with the noble eightfold path, they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the noble eightfold path is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that [F.215.b] the noble eightfold path is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the noble eightfold path is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the noble eightfold path that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.87「若不執著八正道，即是修習般若波羅蜜多。若不以八正道為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以八正道為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以八正道為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以八正道為『淨』或『不淨』而修習，即是修習般若波羅蜜多。何以故？彼八正道本不存在常或無常、樂或苦、我或無我、淨或不淨等相。」

28.88“If they do not engage with the truths of the noble ones, they are practicing the perfection of wisdom. If they do not practice with the notion that the truths of the noble ones are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the truths of the noble ones are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the truths of the noble ones are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the truths of the noble ones are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the truths of the noble ones that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.88「若不執著四聖諦，即是修習般若波羅蜜多。若不以四聖諦為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以四聖諦為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以四聖諦為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以四聖諦為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問何故，乃因那些『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』的四聖諦實不存在。」

28.89“If they do not engage with the meditative concentrations, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative concentrations are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the meditative concentrations are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with [F.216.a] the notion that the meditative concentrations are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the meditative concentrations are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the meditative concentrations that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.89「若不執著禪定，即是修習般若波羅蜜多。若不以禪定為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以禪定為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以禪定為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以禪定為『淨』或『不淨』而修習，即是修習般若波羅蜜多。何以故？以禪定本無有『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』如是之相。」

28.90“If they do not engage with the immeasurable attitudes, they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the immeasurable attitudes are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the immeasurable attitudes are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the immeasurable attitudes are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the immeasurable attitudes that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.90「如果他們不執著四無量心，就是在修習般若波羅蜜多。如果他們不以四無量心是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以四無量心是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以四無量心是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以四無量心是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為這樣的四無量心，無論是常或無常、樂或苦、我或無我、淨或不淨，都是不存在的。」

28.91“If they do not engage with the formless absorptions, they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the formless absorptions are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; [F.216.b] if they do not practice with the notion that the formless absorptions are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the formless absorptions are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the formless absorptions that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.91「若不執著無色定，即是修習般若波羅蜜多。若不以無色定為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以無色定為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以無色定為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以無色定為『淨』或『不淨』而修習，即是修習般若波羅蜜多。為什麼呢？因為那些常或無常、樂或苦、我或無我、淨或不淨的無色定是不存在的。」

28.92“If they do not engage with the eight liberations, they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eight liberations are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eight liberations are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the eight liberations are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the eight liberations that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.92「如果他們不執著於八解脫，就是在修習般若波羅蜜多。如果他們不以八解脫是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以八解脫是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以八解脫是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以八解脫是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。你問為什麼呢？因為那種是常或無常、樂或苦、我或無我、淨或不淨的八解脫是不存在的。」

28.93“If they do not engage with the nine serial steps of meditative absorption, they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice [F.217.a] with the notion that the nine serial steps of meditative absorption are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the nine serial steps of meditative absorption are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the nine serial steps of meditative absorption are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the nine serial steps of meditative absorption that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.93「如果他們不執著於九次第定，就是在修習般若波羅蜜多。如果他們不帶著『九次第定是常或無常』的觀念去修習，就是在修習般若波羅蜜多；如果他們不帶著『九次第定是樂或苦』的觀念去修習，就是在修習般若波羅蜜多；如果他們不帶著『九次第定是我或無我』的觀念去修習，就是在修習般若波羅蜜多；如果他們不帶著『九次第定是淨或不淨』的觀念去修習，就是在修習般若波羅蜜多。你們若問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的九次第定是不存在的。」

28.94“If they do not engage with the emptiness, signlessness, and wishlessness gateways to liberation, they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the emptiness, signlessness, and wishlessness gateways to liberation that are permanent or impermanent, happiness or suffering, a self [F.217.b] or nonself, or pleasant or unpleasant like that do not exist.

28.94「若不執著空無相無願解脫門，即是修習般若波羅蜜多。若不以空無相無願解脫門為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以空無相無願解脫門為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以空無相無願解脫門為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以空無相無願解脫門為『淨』或『不淨』而修習，即是修習般若波羅蜜多。如果問為什麼，那是因為這樣的空無相無願解脫門——為常或無常、為樂或苦、為我或無我、為淨或不淨的——根本不存在。」

28.95“If they do not engage with the extrasensory powers, they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the extrasensory powers are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the extrasensory powers are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the extrasensory powers are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the extrasensory powers that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.95"如果他們不執著於神通，就是在修習般若波羅蜜多。如果他們不以神通是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以神通是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以神通是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以神通是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為那樣的常或無常、樂或苦、我或無我、淨或不淨的神通是不存在的。"

28.96“If they do not engage with the meditative stabilities, they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the meditative stabilities are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the meditative stabilities are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the meditative stabilities are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the meditative stabilities that are permanent or impermanent, happiness or [F.218.a] suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.96「如果他們不執著於三摩地，就是在修習般若波羅蜜多。如果他們不帶著三摩地是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不帶著三摩地是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不帶著三摩地是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不帶著三摩地是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。你若問為什麼，是因為那樣的『常』或『無常』、『樂』或『苦』、『我』或『無我』、『淨』或『不淨』的三摩地是不存在的。」

28.97“If they do not engage with the dhāraṇī gateways, they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the dhāraṇī gateways are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the dhāraṇī gateways are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the dhāraṇī gateways are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the dhāraṇī gateways that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.97「如果他們不執著陀羅尼門，就是在修習般若波羅蜜多。如果他們不以陀羅尼門是『常』或『無常』的概念來修習，就是在修習般若波羅蜜多；如果他們不以陀羅尼門是『樂』或『苦』的概念來修習，就是在修習般若波羅蜜多；如果他們不以陀羅尼門是『我』或『無我』的概念來修習，就是在修習般若波羅蜜多；如果他們不以陀羅尼門是『淨』或『不淨』的概念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為這樣常或無常、樂或苦、我或無我、淨或不淨的陀羅尼門，根本不存在。」

28.98“If they do not engage with the ten powers of the tathāgatas, they are practicing the perfection of wisdom. If they do not practice with the notion that the ten powers of the tathāgatas are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ten powers of the tathāgatas are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the ten powers of the tathāgatas are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the ten powers of the tathāgatas are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the powers of the tathāgatas [F.218.b] that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.98「如果他們不執著於如來十力，就是在修習般若波羅蜜多。如果他們不以『常』或『無常』的概念來修習如來十力，就是在修習般若波羅蜜多；如果他們不以『樂』或『苦』的概念來修習如來十力，就是在修習般若波羅蜜多；如果他們不以『我』或『無我』的概念來修習如來十力，就是在修習般若波羅蜜多；如果他們不以『淨』或『不淨』的概念來修習如來十力，就是在修習般若波羅蜜多。如果你問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的如來力並不存在。」

28.99“If they do not engage with the fearlessnesses, they are practicing the perfection of wisdom. If they do not practice with the notion that the fearlessnesses are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the fearlessnesses are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the fearlessnesses are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the fearlessnesses are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the fearlessnesses that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.99「如果他們不執著於無畏，就是在修習般若波羅蜜多。如果他們不以無畏是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無畏是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無畏是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以無畏是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為常或無常、樂或苦、我或無我、淨或不淨這樣的無畏根本不存在。」

28.100“If they do not engage with the kinds of exact knowledge, they are practicing the perfection of wisdom. If they do not practice with the notion that the kinds of exact knowledge are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the kinds of exact knowledge are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the kinds of exact knowledge are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the kinds of exact knowledge are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because [F.219.a] the kinds of exact knowledge that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.100「若不執著無所畏法，即是修習般若波羅蜜多。若不以無所畏法為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以無所畏法為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以無所畏法為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以無所畏法為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，則是因為無所畏法本無常或無常、樂或苦、我或無我、淨或不淨之分別存在。」

28.101“If they do not engage with great loving kindness, they are practicing the perfection of wisdom. If they do not practice with the notion that great loving kindness is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that great loving kindness is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that great loving kindness is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that great loving kindness is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because great loving kindness that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.101「如果他們不執著於大慈，就是在修習般若波羅蜜多。如果他們不帶著大慈是『常』或『無常』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著大慈是『樂』或『苦』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著大慈是『我』或『無我』的概念而修習，就是在修習般若波羅蜜多；如果他們不帶著大慈是『淨』或『不淨』的概念而修習，就是在修習般若波羅蜜多。你問為什麼，那是因為大慈如果是常或無常、樂或苦、我或無我、淨或不淨這樣的形式是不存在的。」

28.102“If they do not engage with great compassion, they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that great compassion is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that great compassion is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that great compassion is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because great compassion that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant [F.219.b] like that does not exist.

28.102「如果他們不執著於大悲，就是在修習般若波羅蜜多。如果他們不以大悲是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大悲是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大悲是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以大悲是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為這樣的常或無常、樂或苦、我或無我、淨或不淨的大悲是不存在的。」

28.103“If they do not engage with the eighteen distinct qualities of the buddhas, they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the eighteen distinct qualities of the buddhas that are permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that do not exist.

28.103「如果他們不執著於十八不共法，就是在修習般若波羅蜜多。如果他們不以十八不共法是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以十八不共法是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以十八不共法是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以十八不共法是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問為什麼，那是因為這樣的十八不共法——常或無常、樂或苦、我或無我、淨或不淨——是不存在的。」

28.104“If they do not engage with knowledge of all the dharmas, they are practicing the perfection of wisdom. If they do not practice with the notion that knowledge of all the dharmas is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that knowledge of all the dharmas is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that knowledge of all the dharmas is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that knowledge of all the dharmas is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because knowledge of all the dharmas that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant [F.220.a] or unpleasant like that does not exist.

28.104「若不執著一切智，即是修習般若波羅蜜多。若不以『常』或『無常』的觀念來修習一切智，即是修習般若波羅蜜多；若不以『樂』或『苦』的觀念來修習一切智，即是修習般若波羅蜜多；若不以『我』或『無我』的觀念來修習一切智，即是修習般若波羅蜜多；若不以『淨』或『不淨』的觀念來修習一切智，即是修習般若波羅蜜多。你若問其中緣由，那是因為這樣的一切智，無論是常或無常、樂或苦、我或無我、淨或不淨，都是不存在的。」

28.105“If they do not engage with the knowledge of aspects of the path, they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of aspects of the path is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the knowledge of aspects of the path is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that the knowledge of aspects of the path is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that the knowledge of aspects of the path is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because the knowledge of aspects of the path that is permanent or impermanent, happiness or suffering, a self or nonself, or pleasant or unpleasant like that does not exist.

28.105「若不執著道相智，即是修習般若波羅蜜多。若不以道相智為『常』或『無常』而修習，即是修習般若波羅蜜多；若不以道相智為『樂』或『苦』而修習，即是修習般若波羅蜜多；若不以道相智為『我』或『無我』而修習，即是修習般若波羅蜜多；若不以道相智為『淨』或『不淨』而修習，即是修習般若波羅蜜多。若問其故，乃因道相智若為常或無常、樂或苦、我或無我、淨或不淨如是等者，實不存在。」

28.106“If they do not engage with all-aspect omniscience, they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is ‘permanent’ or ‘impermanent,’ they are practicing the perfection of wisdom; if they do not practice with the notion that all-aspect omniscience is ‘happiness’ or ‘suffering,’ they are practicing the perfection of wisdom; if they do not practice with the notion that all-aspect omniscience is ‘a self’ or ‘nonself,’ they are practicing the perfection of wisdom; and if they do not practice with the notion that all-aspect omniscience is ‘pleasant’ or ‘unpleasant,’ they are practicing the perfection of wisdom. If you ask why, it is because all-aspect omniscience that is permanent or impermanent, happiness or suffering, a self [F.220.b] or nonself, or pleasant or unpleasant like that does not exist. [B17]

28.106「如果他們不執著於一切相智，就是在修習般若波羅蜜多。如果他們不以一切相智是『常』或『無常』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以一切相智是『樂』或『苦』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以一切相智是『我』或『無我』的觀念來修習，就是在修習般若波羅蜜多；如果他們不以一切相智是『淨』或『不淨』的觀念來修習，就是在修習般若波羅蜜多。你若問其中的原因，那是因為一切相智若是常或無常、樂或苦、我或無我、淨或不淨那樣的東西，是不存在的。」

28.107“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that physical forms are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘physical forms that are unperfected and perfected are not physical forms,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings that are unperfected and perfected are not feelings,’ they are practicing the perfection of wisdom. If they do not practice with the notion that perceptions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘perceptions that are unperfected and perfected are not perceptions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘formative predispositions that are unperfected and perfected are not formative predispositions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask [F.221.a] why, it is because, if indeed they do not practice with the notion that ‘consciousness that is unperfected and perfected is not consciousness,’ they are practicing the perfection of wisdom.

28.107「而且，須菩提，菩薩摩訶薩修習般若波羅蜜多時，若不執著色是『未圓滿和圓滿』而修習，就是在修習般若波羅蜜多。為什麼呢？因為若不執著『未圓滿和圓滿的色不是色』而修習，就是在修習般若波羅蜜多。若不執著受是『未圓滿和圓滿』而修習，就是在修習般若波羅蜜多。為什麼呢？因為若不執著『未圓滿和圓滿的受不是受』而修習，就是在修習般若波羅蜜多。若不執著想是『未圓滿和圓滿』而修習，就是在修習般若波羅蜜多。為什麼呢？因為若不執著『未圓滿和圓滿的想不是想』而修習，就是在修習般若波羅蜜多。若不執著行是『未圓滿和圓滿』而修習，就是在修習般若波羅蜜多。為什麼呢？因為若不執著『未圓滿和圓滿的行不是行』而修習，就是在修習般若波羅蜜多。若不執著識是『未圓滿和圓滿』而修習，就是在修習般若波羅蜜多。為什麼呢？因為若不執著『未圓滿和圓滿的識不是識』而修習，就是在修習般若波羅蜜多。」

28.108“If they do not practice with the notion that the eyes are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the eyes that are unperfected and perfected are not the eyes,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the ears are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the ears that are unperfected and perfected are not the ears,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the nose is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the nose that is unperfected and perfected is not the nose,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the tongue is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the tongue that is unperfected and perfected is not the tongue,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the body is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. [F.221.b] If you ask why, it is because, if indeed they do not practice with the notion that ‘the body that is unperfected and perfected is not the body,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the mental faculty is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the mental faculty that is unperfected and perfected is not the mental faculty,’ they are practicing the perfection of wisdom.

28.108「菩薩摩訶薩若不以眼根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的眼根不是眼根』的觀念而修習，就是在修習般若波羅蜜多。若不以耳根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的耳根不是耳根』的觀念而修習，就是在修習般若波羅蜜多。若不以鼻根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的鼻根不是鼻根』的觀念而修習，就是在修習般若波羅蜜多。若不以舌根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的舌根不是舌根』的觀念而修習，就是在修習般若波羅蜜多。若不以身根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的身根不是身根』的觀念而修習，就是在修習般若波羅蜜多。若不以意根有未圓滿、已圓滿的觀念而修習，就是在修習般若波羅蜜多。你們為什麼這樣認為呢？因為，如果確實不以『未圓滿、已圓滿的意根不是意根』的觀念而修習，就是在修習般若波羅蜜多。」

28.109“If they do not practice with the notion that sights are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sights that are unperfected and perfected are not sights,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sounds are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sounds that are unperfected and perfected are not sounds,’ they are practicing the perfection of wisdom. If they do not practice with the notion that odors are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘odors that are unperfected and perfected are not odors,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tastes are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tastes that are unperfected and perfected are not tastes,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tangibles are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tangibles that are unperfected and perfected [F.222.a] are not tangibles,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mental phenomena are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that s ‘mental phenomena that are unperfected and perfected are not mental phenomena,’ they are practicing the perfection of wisdom.

28.109「如果不以色境『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的色境不是色境』的概念來修習，就是在修習般若波羅蜜多。如果不以聲『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的聲不是聲』的概念來修習，就是在修習般若波羅蜜多。如果不以香『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的香不是香』的概念來修習，就是在修習般若波羅蜜多。如果不以味『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的味不是味』的概念來修習，就是在修習般若波羅蜜多。如果不以觸『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的觸不是觸』的概念來修習，就是在修習般若波羅蜜多。如果不以法『未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。為什麼呢？因為如果確實不以『未圓滿和圓滿的法不是法』的概念來修習，就是在修習般若波羅蜜多。」

28.110“If they do not practice with the notion that visual consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘visual consciousness that is unperfected and perfected is not visual consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that auditory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘auditory consciousness that is unperfected and perfected is not auditory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that olfactory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘olfactory consciousness that is unperfected and perfected is not olfactory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that gustatory consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that [F.222.b] ‘gustatory consciousness that is unperfected and perfected is not gustatory consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that tactile consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘tactile consciousness that is unperfected and perfected is not tactile consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mental consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘mental consciousness that is unperfected and perfected is not mental consciousness,’ they are practicing the perfection of wisdom.

28.110「菩薩摩訶薩若不以眼識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的眼識不是眼識』的概念去修習，就是在修習般若波羅蜜多。若不以耳識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的耳識不是耳識』的概念去修習，就是在修習般若波羅蜜多。若不以鼻識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的鼻識不是鼻識』的概念去修習，就是在修習般若波羅蜜多。若不以舌識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的舌識不是舌識』的概念去修習，就是在修習般若波羅蜜多。若不以身識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的身識不是身識』的概念去修習，就是在修習般若波羅蜜多。若不以意識為『未圓滿與圓滿』的概念去修習般若波羅蜜多，就是在修習般若波羅蜜多。為什麼呢？因為若菩薩摩訶薩確實不以『未圓滿與圓滿的意識不是意識』的概念去修習，就是在修習般若波羅蜜多。」

28.111“If they do not practice with the notion that visually compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘visually compounded sensory contact that is unperfected and perfected is not visually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that aurally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘aurally compounded sensory contact that is unperfected and perfected is not aurally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that nasally compounded sensory contact is ‘unperfected and perfected,’ [F.223.a] they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘nasally compounded sensory contact that is unperfected and perfected is not nasally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that lingually compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘lingually compounded sensory contact that is unperfected and perfected is not lingually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that corporeally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘corporeally compounded sensory contact that is unperfected and perfected is not corporeally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that mentally compounded sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘mentally compounded sensory contact that is unperfected and perfected is not mentally compounded sensory contact,’ they are practicing the perfection of wisdom.

28.111「若不以眼觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之眼觸非眼觸』之念而修習，則是修習般若波羅蜜多。若不以耳觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之耳觸非耳觸』之念而修習，則是修習般若波羅蜜多。若不以鼻觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之鼻觸非鼻觸』之念而修習，則是修習般若波羅蜜多。若不以舌觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之舌觸非舌觸』之念而修習，則是修習般若波羅蜜多。若不以身觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之身觸非身觸』之念而修習，則是修習般若波羅蜜多。若不以意觸『未圓滿與圓滿』之念而修習，則是修習般若波羅蜜多。何以故？若實不以『未圓滿與圓滿之意觸非意觸』之念而修習，則是修習般若波羅蜜多。」

28.112“If they do not practice with the notion that feelings conditioned by visually compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by visually compounded sensory contact that are unperfected and perfected [F.223.b] are not feelings conditioned by visually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by aurally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by aurally compounded sensory contact that are unperfected and perfected are not feelings conditioned by aurally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by nasally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by nasally compounded sensory contact that are unperfected and perfected are not feelings conditioned by nasally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by lingually compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by lingually compounded sensory contact that are unperfected and perfected are not feelings conditioned by lingually compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by corporeally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by corporeally compounded sensory contact that are unperfected and perfected [F.224.a] are not feelings conditioned by corporeally compounded sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that feelings conditioned by mentally compounded sensory contact are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘feelings conditioned by mentally compounded sensory contact that are unperfected and perfected are not feelings conditioned by mentally compounded sensory contact,’ they are practicing the perfection of wisdom.

28.112「若不以眼觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『眼觸所生受之未成就與成就非眼觸所生受』之想而修習，彼等即是修習般若波羅蜜多。若不以耳觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『耳觸所生受之未成就與成就非耳觸所生受』之想而修習，彼等即是修習般若波羅蜜多。若不以鼻觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『鼻觸所生受之未成就與成就非鼻觸所生受』之想而修習，彼等即是修習般若波羅蜜多。若不以舌觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『舌觸所生受之未成就與成就非舌觸所生受』之想而修習，彼等即是修習般若波羅蜜多。若不以身觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『身觸所生受之未成就與成就非身觸所生受』之想而修習，彼等即是修習般若波羅蜜多。若不以意觸所生受是『未成就與成就』之想而修習，彼等即是修習般若波羅蜜多。若問何故？因為若實不以『意觸所生受之未成就與成就非意觸所生受』之想而修習，彼等即是修習般若波羅蜜多。」

28.113“If they do not practice with the notion that the earth element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the earth element that is unperfected and perfected is not the earth element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the water element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the water element that is unperfected and perfected is not the water element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the fire element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the fire element that is unperfected and perfected is not the fire element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the wind element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the wind element that is unperfected and perfected is not the wind element,’ they are practicing [F.224.b] the perfection of wisdom. If they do not practice with the notion that the space element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the space element that is unperfected and perfected is not the space element,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the consciousness element is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the consciousness element that is unperfected and perfected is not the consciousness element,’ they are practicing the perfection of wisdom.

28.113「如果他們不以『地界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的地界不是地界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『水界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的水界不是水界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『火界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的火界不是火界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『風界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的風界不是風界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『空界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的空界不是空界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『識界是未圓滿和圓滿的』這樣的觀念來修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為如果他們確實不以『未圓滿和圓滿的識界不是識界』這樣的觀念來修習，他們就是在修習般若波羅蜜多。」

28.114“If they do not practice with the notion that ignorance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘ignorance that is unperfected and perfected is not ignorance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that formative predispositions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘formative predispositions that are unperfected and perfected are not formative predispositions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that [F.225.a] consciousness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘consciousness that is unperfected and perfected is not consciousness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that name and form are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘name and form that are unperfected and perfected are not name and form,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the six sense fields are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the six sense fields that are unperfected and perfected are not the six sense fields,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sensory contact is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sensory contact that is unperfected and perfected is not sensory contact,’ they are practicing the perfection of wisdom. If they do not practice with the notion that sensation is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘sensation that is unperfected and perfected is not sensation,’ they are practicing the perfection of wisdom. [F.225.b] If they do not practice with the notion that craving is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘craving that is unperfected and perfected is not craving,’ they are practicing the perfection of wisdom. If they do not practice with the notion that grasping is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘grasping that is unperfected and perfected is not grasping,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the rebirth process is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the rebirth process that is unperfected and perfected is not the rebirth process,’ they are practicing the perfection of wisdom. If they do not practice with the notion that birth is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘birth that is unperfected and perfected is not birth ,’ they are practicing the perfection of wisdom. If they do not practice with the notion that aging and death are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘aging and death that are unperfected and perfected are not aging and death,’ they are practicing the perfection of wisdom.

28.114「若不以無明『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『無明未圓滿和圓滿不是無明』的觀念修習，他們就是在修習般若波羅蜜多。若不以行『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『行未圓滿和圓滿不是行』的觀念修習，他們就是在修習般若波羅蜜多。若不以識『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『識未圓滿和圓滿不是識』的觀念修習，他們就是在修習般若波羅蜜多。若不以名色『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『名色未圓滿和圓滿不是名色』的觀念修習，他們就是在修習般若波羅蜜多。若不以六入『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『六入未圓滿和圓滿不是六入』的觀念修習，他們就是在修習般若波羅蜜多。若不以觸『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『觸未圓滿和圓滿不是觸』的觀念修習，他們就是在修習般若波羅蜜多。若不以受『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『受未圓滿和圓滿不是受』的觀念修習，他們就是在修習般若波羅蜜多。若不以愛『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『愛未圓滿和圓滿不是愛』的觀念修習，他們就是在修習般若波羅蜜多。若不以取『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『取未圓滿和圓滿不是取』的觀念修習，他們就是在修習般若波羅蜜多。若不以有『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『有未圓滿和圓滿不是有』的觀念修習，他們就是在修習般若波羅蜜多。若不以生『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『生未圓滿和圓滿不是生』的觀念修習，他們就是在修習般若波羅蜜多。若不以老死『未圓滿和圓滿』的觀念修習，他們就是在修習般若波羅蜜多。你問為什麼呢？因為，若他們確實不以『老死未圓滿和圓滿不是老死』的觀念修習，他們就是在修習般若波羅蜜多。」

28.115“If they do not practice with the notion that the perfection of generosity is ‘unperfected and perfected,’ they are practicing [F.226.a] the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of generosity that is unperfected and perfected is not the perfection of generosity,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of ethical discipline is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of ethical discipline that is unperfected and perfected is not the perfection of ethical discipline,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of tolerance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of tolerance that is unperfected and perfected is not the perfection of tolerance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of perseverance is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of perseverance that is unperfected and perfected is not the perfection of perseverance,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of meditative concentration is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of meditative concentration that is unperfected and perfected [F.226.b] is not the perfection of meditative concentration,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the perfection of wisdom is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the perfection of wisdom that is unperfected and perfected is not the perfection of wisdom,’ they are practicing the perfection of wisdom.

28.115「如果他們不以『布施波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的布施波羅蜜多不是布施波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。如果他們不以『持戒波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的持戒波羅蜜多不是持戒波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。如果他們不以『忍辱波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的忍辱波羅蜜多不是忍辱波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。如果他們不以『精進波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的精進波羅蜜多不是精進波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。如果他們不以『禪定波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的禪定波羅蜜多不是禪定波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。如果他們不以『般若波羅蜜多未圓滿和圓滿』的概念來修習，就是在修習般若波羅蜜多。如果你問為什麼，那是因為，如果他們確實不以『未圓滿和圓滿的般若波羅蜜多不是般若波羅蜜多』的概念來修習，就是在修習般若波羅蜜多。」

28.116“If they do not practice with the notion that the emptiness of internal phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of internal phenomena that is unperfected and perfected is not the emptiness of internal phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of external phenomena that is unperfected and perfected is not the emptiness of external phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of external and internal phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of external and internal phenomena that is unperfected and perfected is not the emptiness of external and internal phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of emptiness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that [F.227.a] ‘the emptiness of emptiness that is unperfected and perfected is not the emptiness of emptiness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of great extent is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of great extent that is unperfected and perfected is not the emptiness of great extent,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of ultimate reality is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of ultimate reality that is unperfected and perfected is not the emptiness of ultimate reality,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of conditioned phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of conditioned phenomena that is unperfected and perfected is not the emptiness of conditioned phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of unconditioned phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of unconditioned phenomena that is unperfected and perfected is not the emptiness of unconditioned phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of the unlimited is ‘unperfected [F.227.b] and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of the unlimited that is unperfected and perfected is not the emptiness of the unlimited,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which has neither beginning nor end is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of that which has neither beginning nor end that is unperfected and perfected is not the emptiness of that which has neither beginning nor end,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonexclusion is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of nonexclusion that is unperfected and perfected is not the emptiness of nonexclusion,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of inherent nature is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of inherent nature that is unperfected and perfected is not the emptiness of inherent nature,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of all phenomena is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of all phenomena that is unperfected [F.228.a] and perfected is not the emptiness of all phenomena,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of intrinsic defining characteristics is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of intrinsic defining characteristics that is unperfected and perfected is not the emptiness of intrinsic defining characteristics,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of that which cannot be apprehended is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of that which cannot be apprehended that is unperfected and perfected is not the emptiness of that which cannot be apprehended,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of nonentities is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of nonentities that is unperfected and perfected is not the emptiness of nonentities,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of essential nature is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of essential nature that is unperfected and perfected is not the emptiness of essential nature,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the emptiness of an essential nature of nonentities is ‘unperfected and [F.228.b] perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness of an essential nature of nonentities that is unperfected and perfected is not the emptiness of an essential nature of nonentities,’ they are practicing the perfection of wisdom.

28.116「如果他們不以『內空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的內空不是內空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『外空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的外空不是外空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『內外空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的內外空不是內外空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『空空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的空空不是空空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『大空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的大空不是大空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『勝義空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的勝義空不是勝義空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『有為空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的有為空不是有為空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無為空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無為空不是無為空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無邊空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無邊空不是無邊空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無始空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無始空不是無始空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無遮空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無遮空不是無遮空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『自性空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的自性空不是自性空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『一切法空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的一切法空不是一切法空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『自相空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的自相空不是自相空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無取空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無取空不是無取空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『非有空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的非有空不是非有空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『本質空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的本質空不是本質空』的觀念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無實空是未圓滿又圓滿』的觀念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿又圓滿的無實空不是無實空』的觀念來修習，他們就是在修習般若波羅蜜多。」

28.117“If they do not practice with the notion that the applications of mindfulness are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the applications of mindfulness that are unperfected and perfected are not the applications of mindfulness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the correct exertions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the correct exertions that are unperfected and perfected are not the correct exertions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the supports for miraculous ability are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the supports for miraculous ability that are unperfected and perfected are not the supports for miraculous ability,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the faculties are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the faculties that are unperfected and perfected [F.229.a] are not the faculties ,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the powers are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the powers that are unperfected and perfected are not the powers,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the branches of enlightenment are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the branches of enlightenment that are unperfected and perfected are not the branches of enlightenment,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the noble eightfold path is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the noble eightfold path that is unperfected and perfected is not the noble eightfold path,’ they are practicing the perfection of wisdom.

28.117「若不以念處『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的念處不是念處』的想法來修習，他們就是在修習般若波羅蜜多。若不以正勤『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的正勤不是正勤』的想法來修習，他們就是在修習般若波羅蜜多。若不以神足『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的神足不是神足』的想法來修習，他們就是在修習般若波羅蜜多。若不以根『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的根不是根』的想法來修習，他們就是在修習般若波羅蜜多。若不以力『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的力不是力』的想法來修習，他們就是在修習般若波羅蜜多。若不以覺支『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的覺支不是覺支』的想法來修習，他們就是在修習般若波羅蜜多。若不以八正道『未圓滿和已圓滿』的想法來修習，他們就是在修習般若波羅蜜多。你要問為什麼？因為，若實際上他們不以『未圓滿和已圓滿的八正道不是八正道』的想法來修習，他們就是在修習般若波羅蜜多。」

28.118“If they do not practice with the notion that the truths of the noble ones are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the truths of the noble ones that are unperfected and perfected are not the truths of the noble ones,’ they are practicing the perfection of wisdom. If they do not practice with the notion that [F.229.b] the meditative concentrations are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the meditative concentrations that are unperfected and perfected are not the meditative concentrations,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the immeasurable attitudes are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the immeasurable attitudes that are unperfected and perfected are not the immeasurable attitudes,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the formless absorptions are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the formless absorptions that are unperfected and perfected are not the formless absorptions,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the eight liberations are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the eight liberations that are unperfected and perfected are not the eight liberations,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the nine serial steps of meditative absorption are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, [F.230.a] it is because, if indeed they do not practice with the notion that ‘the nine serial steps of meditative absorption that are unperfected and perfected are not the nine serial steps of meditative absorption,’ they are practicing the perfection of wisdom.

28.118「若不以聖諦之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『聖諦之未圓滿及圓滿者非聖諦』之想而修習，則是修習般若波羅蜜多。若不以禪定之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『禪定之未圓滿及圓滿者非禪定』之想而修習，則是修習般若波羅蜜多。若不以無量心之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『無量心之未圓滿及圓滿者非無量心』之想而修習，則是修習般若波羅蜜多。若不以無色定之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『無色定之未圓滿及圓滿者非無色定』之想而修習，則是修習般若波羅蜜多。若不以八解脫之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『八解脫之未圓滿及圓滿者非八解脫』之想而修習，則是修習般若波羅蜜多。若不以九次第定之『未圓滿及圓滿』之想而修習，則是修習般若波羅蜜多。汝若問其故，若實不以『九次第定之未圓滿及圓滿者非九次第定』之想而修習，則是修習般若波羅蜜多。」

28.119“If they do not practice with the notion that the emptiness, signlessness, and wishlessness gateways to liberation are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the emptiness, signlessness, and wishlessness gateways to liberation that are unperfected and perfected are not the emptiness, signlessness, and wishlessness gateways to liberation,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the extrasensory powers are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the extrasensory powers that are unperfected and perfected are not the extrasensory powers,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the meditative stabilities are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the meditative stabilities that are unperfected and perfected are not the meditative stabilities,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the dhāraṇī gateways are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, [F.230.b] it is because, if indeed they do not practice with the notion that ‘the dhāraṇī gateways that are unperfected and perfected are not the dhāraṇī gateways,’ they are practicing the perfection of wisdom.

28.119「若不以空無相無願解脫門『未圓滿、圓滿』想修習者，是修習般若波羅蜜多。何以故？若實不以『空無相無願解脫門未圓滿、圓滿者，非空無相無願解脫門』想修習者，是修習般若波羅蜜多。若不以神通『未圓滿、圓滿』想修習者，是修習般若波羅蜜多。何以故？若實不以『神通未圓滿、圓滿者，非神通』想修習者，是修習般若波羅蜜多。若不以三摩地『未圓滿、圓滿』想修習者，是修習般若波羅蜜多。何以故？若實不以『三摩地未圓滿、圓滿者，非三摩地』想修習者，是修習般若波羅蜜多。若不以陀羅尼門『未圓滿、圓滿』想修習者，是修習般若波羅蜜多。何以故？若實不以『陀羅尼門未圓滿、圓滿者，非陀羅尼門』想修習者，是修習般若波羅蜜多。」

28.120“If they do not practice with the notion that the ten powers of the tathāgatas are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the ten powers of the tathāgatas that are unperfected and perfected are not the ten powers of the tathāgatas,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the four fearlessnesses are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the four fearlessnesses that are unperfected and perfected are not the four fearlessnesses,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the four kinds of exact knowledge are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the four kinds of exact knowledge that are unperfected and perfected are not the four kinds of exact knowledge,’ they are practicing the perfection of wisdom. If they do not practice with the notion that great loving kindness is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. [F.231.a] If you ask why, it is because, if indeed they do not practice with the notion that ‘great loving kindness that is unperfected and perfected is not great loving kindness,’ they are practicing the perfection of wisdom. If they do not practice with the notion that great compassion is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘great compassion that is unperfected and perfected is not great compassion,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the eighteen distinct qualities of the buddhas are ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the eighteen distinct qualities of the buddhas that are unperfected and perfected are not the eighteen distinct qualities of the buddhas,’ they are practicing the perfection of wisdom.

28.120「如果他們不以『念處未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的念處不是念處』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『正勤未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的正勤不是正勤』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『神足未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的神足不是神足』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『根未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的根不是根』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『力未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的力不是力』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『覺支未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的覺支不是覺支』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『八正道未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的八正道不是八正道』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『聖諦未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的聖諦不是聖諦』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『禪定未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的禪定不是禪定』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『四無量心未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的四無量心不是四無量心』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『無色定未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的無色定不是無色定』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『八解脫未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的八解脫不是八解脫』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『九次第定未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的九次第定不是九次第定』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『空無相無願解脫門未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的空無相無願解脫門不是空無相無願解脫門』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『神通未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的神通不是神通』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『三摩地未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的三摩地不是三摩地』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『陀羅尼門未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的陀羅尼門不是陀羅尼門』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『如來十力未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的如來十力不是如來十力』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『四無所畏未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的四無所畏不是四無所畏』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『四無礙解未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的四無礙解不是四無礙解』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『大慈未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的大慈不是大慈』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『大悲未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的大悲不是大悲』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『佛十八不共法未圓滿與圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為如果他們確實不以『未圓滿與圓滿的佛十八不共法不是佛十八不共法』的概念來修習，他們就是在修習般若波羅蜜多。」

28.121“If they do not practice with the notion that knowledge of all the dharmas is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘knowledge of all the dharmas that is unperfected and perfected is not knowledge of all the dharmas,’ they are practicing the perfection of wisdom. If they do not practice with the notion that the knowledge of aspects of the path is ‘unperfected and perfected’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion that ‘the knowledge of aspects of the path that is unperfected and perfected is not the knowledge of aspects of the path,’ they are practicing the perfection of wisdom. If they do not practice with the notion that all-aspect omniscience is ‘unperfected and perfected,’ they are practicing the perfection of wisdom. If you ask why, it is because, if indeed they do not practice with the notion [F.231.b] that ‘all-aspect omniscience that is unperfected and perfected is not all-aspect omniscience,’ they are practicing the perfection of wisdom.”

28.121「如果他們不以『一切智是未圓滿和已圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為，如果他們確實不以『未圓滿和已圓滿的一切智不是一切智』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『道相智是未圓滿和已圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為，如果他們確實不以『未圓滿和已圓滿的道相智不是道相智』的概念來修習，他們就是在修習般若波羅蜜多。如果他們不以『一切相智是未圓滿和已圓滿』的概念來修習，他們就是在修習般若波羅蜜多。你若問為什麼，那是因為，如果他們確實不以『未圓滿和已圓滿的一切相智不是一切相智』的概念來修習，他們就是在修習般若波羅蜜多。」

28.122Subhūti said, “Blessed Lord, how wonderful it is that the tathāgata, arhat, perfectly complete Buddha has excellently revealed attachment and nonattachment in this manner for the sons or daughters of good families who follow the vehicle of the bodhisattvas.”

28.122須菩提說：「世尊，太殊勝了！如來、阿羅漢、正遍知這樣為追隨菩薩乘的善男子善女人，充分闡示了執著和不執著。」

28.123“So it is, Subhūti, so it is, Subhūti!” replied the Blessed One. “The tathāgata, arhat, perfectly complete Buddha has excellently revealed attachment and nonattachment for the sons or daughters of good families who follow the vehicle of the bodhisattvas.

28.123「就是這樣，須菩提，就是這樣，須菩提！」世尊說道，「如來、阿羅漢、正遍知為追隨菩薩乘的善男子善女人，善妙地闡明了執著和不執著。

28.124“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, if they do not practice with the notion that ‘physical forms are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘perceptions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘formative predispositions are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘consciousness is attached or unattached,’ they are practicing the perfection of wisdom.

28.124「而且，須菩提，菩薩摩訶薩修習般若波羅蜜多時，若不以『色執著或不執著』的觀念而修習，便是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『受執著或不執著』的觀念而修習，便是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『想執著或不執著』的觀念而修習，便是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『行執著或不執著』的觀念而修習，便是修習般若波羅蜜多；而修習般若波羅蜜多時，若不以『識執著或不執著』的觀念而修習，便是修習般若波羅蜜多。」

28.125“When they practice the perfection of wisdom, [F.232.a] if they do not practice with the notion that ‘the eyes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the ears are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the nose is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the tongue is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the body is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the mental faculty is attached or unattached,’ they are practicing the perfection of wisdom.

28.125「菩薩摩訶薩修習般若波羅蜜多時，若不以『眼根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；修習般若波羅蜜多時，若不以『耳根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；修習般若波羅蜜多時，若不以『鼻根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；修習般若波羅蜜多時，若不以『舌根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；修習般若波羅蜜多時，若不以『身根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；修習般若波羅蜜多時，若不以『意根執著或不執著』的觀念來修習，就是在修習般若波羅蜜多。」

28.126“When they practice the perfection of wisdom, if they do not practice with the notion that ‘sights are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sounds are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘odors are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tastes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tangibles are attached or unattached,’ they are practicing [F.232.b] the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mental phenomena are attached or unattached,’ they are practicing the perfection of wisdom.

28.126「當他們修習般若波羅蜜多時，如果不帶著『色境有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不帶著『聲有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不帶著『香有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不帶著『味有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不帶著『觸有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不帶著『法有執著或無執著』的觀念來修習，他們就是在修習般若波羅蜜多。

28.127“When they practice the perfection of wisdom, if they do not practice with the notion that ‘visual consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘auditory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘olfactory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘gustatory consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘tactile consciousness is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mental consciousness is attached or unattached,’ they are practicing the perfection of wisdom.

28.127「菩薩摩訶薩修習般若波羅蜜多時，若不以『眼識有著或無著』的概念來修習，就是在修習般若波羅蜜多；菩薩摩訶薩修習般若波羅蜜多時，若不以『耳識有著或無著』的概念來修習，就是在修習般若波羅蜜多；菩薩摩訶薩修習般若波羅蜜多時，若不以『鼻識有著或無著』的概念來修習，就是在修習般若波羅蜜多；菩薩摩訶薩修習般若波羅蜜多時，若不以『舌識有著或無著』的概念來修習，就是在修習般若波羅蜜多；菩薩摩訶薩修習般若波羅蜜多時，若不以『身識有著或無著』的概念來修習，就是在修習般若波羅蜜多；菩薩摩訶薩修習般若波羅蜜多時，若不以『意識有著或無著』的概念來修習，就是在修習般若波羅蜜多。」

28.128“When they practice the perfection of wisdom, if they do not practice with the notion that ‘visually compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘aurally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘nasally compounded sensory contact is attached [F.233.a] or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘lingually compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘corporeally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘mentally compounded sensory contact is attached or unattached,’ they are practicing the perfection of wisdom.

28.128「當他們修習般若波羅蜜多時，如果他們不以『眼觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『耳觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『鼻觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『舌觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『身觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『意觸是執著的或非執著的』的念頭來修習，他們就是在修習般若波羅蜜多。」

28.129“When they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by visually compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by aurally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by nasally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by lingually compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by corporeally compounded sensory contact are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘feelings conditioned by mentally compounded sensory contact [F.233.b] are attached or unattached,’ they are practicing the perfection of wisdom.

28.129「當他們修習般若波羅蜜多時，若不以『眼觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『耳觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『鼻觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『舌觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『身觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『意觸所生受有執著或無執著』的觀念來修習，就是在修習般若波羅蜜多。」

28.130“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the earth element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the water element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the fire element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the wind element is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the space element is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the consciousness element is attached or unattached,’ they are practicing the perfection of wisdom.

28.130「修習般若波羅蜜多時，若不以『地界有執著或無執著』的想法而修習，就是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『水界有執著或無執著』的想法而修習，就是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『火界有執著或無執著』的想法而修習，就是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『風界有執著或無執著』的想法而修習，就是修習般若波羅蜜多；修習般若波羅蜜多時，若不以『空界有執著或無執著』的想法而修習，就是修習般若波羅蜜多；以及修習般若波羅蜜多時，若不以『識界有執著或無執著』的想法而修習，就是修習般若波羅蜜多。」

28.131“When they practice the perfection of wisdom, if they do not practice with the notion that ‘ignorance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘formative predispositions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘consciousness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘name and form are attached or [F.234.a] unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the six sense fields are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sensory contact is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘sensation is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘craving is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘grasping is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the rebirth process is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘birth is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘aging and death are attached or unattached,’ they are practicing the perfection of wisdom.

28.131「當他們修習般若波羅蜜多時，若不以『無明是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『行是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『識是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『名色是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『六入是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『觸是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『受是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『愛是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『取是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『有是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『生是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『老死是執著或不執著』的觀念來修習，就是在修習般若波羅蜜多。」

28.132“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of generosity is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of ethical discipline is attached [F.234.b] or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of tolerance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of perseverance is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of meditative concentration is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the perfection of wisdom is attached or unattached,’ they are practicing the perfection of wisdom.

28.132「當他們修習般若波羅蜜多時，如果他們不以『布施波羅蜜是執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『持戒波羅蜜是執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『忍辱波羅蜜是執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『精進波羅蜜是執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『禪定波羅蜜是執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以『般若波羅蜜多是執著或不執著』的概念來修習，就是在修習般若波羅蜜多。」

28.133“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of internal phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of external phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of external and internal phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of emptiness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of great extent is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of ultimate reality [F.235.a] is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of conditioned phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of unconditioned phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of the unlimited is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of that which has neither beginning nor end is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of nonexclusion is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of inherent nature is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of all phenomena is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of intrinsic defining characteristics is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of that which cannot be apprehended [F.235.b] is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of nonentities is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of essential nature is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness of an essential nature of nonentities is attached or unattached,’ they are practicing the perfection of wisdom.

28.133「當他們修習般若波羅蜜多時，如果不以『內空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『外空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『內外空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『空空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『大空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『勝義空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『有為空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無為空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無邊空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無始空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無遮空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『自性空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『一切法空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『自相空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無取捨空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『非有空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『本質空執著或不執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『無實空執著或不執著』的概念來修習，就是在修習般若波羅蜜多。」

28.134“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the applications of mindfulness are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the correct exertions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the supports for miraculous ability are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the faculties are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the powers are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the branches of enlightenment are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, [F.236.a] if they do not practice with the notion that ‘the noble eightfold path is attached or unattached,’ they are practicing the perfection of wisdom.

28.134「當他們修習般若波羅蜜多時，如果他們不帶著『念處是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『正勤是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『神足是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『根是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『力是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『覺支是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不帶著『八正道是相著或不相著』的觀念而修習，就是在修習般若波羅蜜多。」

28.135“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the truths of the noble ones are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the meditative concentrations are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the immeasurable attitudes are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the formless absorptions are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the eight liberations are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the nine serial steps of meditative absorption are attached or unattached,’ they are practicing the perfection of wisdom.

28.135當他們修習般若波羅蜜多時，如果他們不以「聖諦是執著或不執著」的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以「禪定是執著或不執著」的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以「無量心是執著或不執著」的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以「無色定是執著或不執著」的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以「八解脫是執著或不執著」的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果他們不以「九次第定是執著或不執著」的概念來修習，就是在修習般若波羅蜜多。

28.136“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the emptiness, signlessness, and wishlessness gateways to liberation are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the extrasensory powers [F.236.b] are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the meditative stabilities are attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the dhāraṇī gateways are attached or unattached,’ they are practicing the perfection of wisdom.

28.136「當他們修習般若波羅蜜多時，若不以『空無相無願解脫門有執著或無執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『神通有執著或無執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『三摩地有執著或無執著』的概念來修習，就是在修習般若波羅蜜多；當他們修習般若波羅蜜多時，若不以『陀羅尼門有執著或無執著』的概念來修習，就是在修習般若波羅蜜多。」

28.137“When they practice the perfection of wisdom, if they do not practice with the notion that ‘the ten powers of the tathāgatas are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the four fearlessnesses are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘the four kinds of exact knowledge are attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘great loving kindness is attached or unattached,’ they are practicing the perfection of wisdom; when they practice the perfection of wisdom, if they do not practice with the notion that ‘great compassion is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘the eighteen distinct qualities of the buddhas are attached or unattached,’ they are practicing the perfection of wisdom.

28.137「菩薩修習般若波羅蜜多，若不以『如來十力有所得或無所得』之念而修習，則是修習般若波羅蜜多；菩薩修習般若波羅蜜多，若不以『四無所畏有所得或無所得』之念而修習，則是修習般若波羅蜜多；菩薩修習般若波羅蜜多，若不以『四無礙解有所得或無所得』之念而修習，則是修習般若波羅蜜多；菩薩修習般若波羅蜜多，若不以『大慈有所得或無所得』之念而修習，則是修習般若波羅蜜多；菩薩修習般若波羅蜜多，若不以『大悲有所得或無所得』之念而修習，則是修習般若波羅蜜多；菩薩修習般若波羅蜜多，若不以『佛十八不共法有所得或無所得』之念而修習，則是修習般若波羅蜜多。」

28.138“When they practice the perfection of wisdom, if they do not practice with the notion that ‘knowledge of all the dharmas is attached or unattached,’ they are practicing the perfection of wisdom; [F.237.a] when they practice the perfection of wisdom, if they do not practice with the notion that ‘the knowledge of aspects of the path is attached or unattached,’ they are practicing the perfection of wisdom; and when they practice the perfection of wisdom, if they do not practice with the notion that ‘all-aspect omniscience is attached or unattached,’ they are practicing the perfection of wisdom.

28.138「當他們修習般若波羅蜜多時，如果不以『一切智是執著或不執著』的概念來修習，便是修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『道相智是執著或不執著』的概念來修習，便是修習般若波羅蜜多；當他們修習般若波羅蜜多時，如果不以『一切相智是執著或不執著』的概念來修習，便是修習般若波羅蜜多。」

28.139“Subhūti, when bodhisattva great beings practice in that manner, they do not perceive that ‘physical forms are attached or unattached,’ do not perceive that ‘feelings are attached or unattached,’ do not perceive that ‘perceptions are attached or unattached,’ do not perceive that ‘formative predispositions are attached or unattached,’ and do not perceive that ‘consciousness is attached or unattached.’

28.139「須菩提，菩薩摩訶薩以如是方式修習時，不想像『色有執著或無執著』，不想像『受有執著或無執著』，不想像『想有執著或無執著』，不想像『行有執著或無執著』，不想像『識有執著或無執著』。」

28.140“They do not perceive that ‘the eyes are attached or unattached,’ do not perceive that ‘the ears are attached or unattached,’ do not perceive that ‘the nose is attached or unattached,’ do not perceive that ‘the tongue is attached or unattached,’ do not perceive that ‘the body is attached or unattached,’ and do not perceive that ‘the mental faculty is attached or unattached.’

28.140「他們不執著於『眼根有執著或無執著』的想法，不執著於『耳根有執著或無執著』的想法，不執著於『鼻根有執著或無執著』的想法，不執著於『舌根有執著或無執著』的想法，不執著於『身根有執著或無執著』的想法，也不執著於『意根有執著或無執著』的想法。」

28.141“They do not perceive that ‘sights are attached or unattached,’ do not perceive that ‘sounds are attached or unattached,’ do not perceive that ‘odors are attached or unattached,’ do not perceive that ‘tastes are attached or unattached,’ do not perceive that ‘tangibles are attached or unattached,’ and do not perceive that ‘mental phenomena are attached [F.237.b] or unattached.’

28.141「他們不想像『色境是執著的或不執著的』，不想像『聲是執著的或不執著的』，不想像『香是執著的或不執著的』，不想像『味是執著的或不執著的』，不想像『觸是執著的或不執著的』，也不想像『法是執著的或不執著的』。」

28.142“They do not perceive that ‘visual consciousness is attached or unattached,’ do not perceive that ‘auditory consciousness is attached or unattached,’ do not perceive that ‘olfactory consciousness is attached or unattached,’ do not perceive that ‘gustatory consciousness is attached or unattached,’ do not perceive that ‘tactile consciousness is attached or unattached,’ and do not perceive that ‘mental consciousness is attached or unattached.’

28.142「他們不想像『眼識有執著或無執著』，不想像『耳識有執著或無執著』，不想像『鼻識有執著或無執著』，不想像『舌識有執著或無執著』，不想像『身識有執著或無執著』，不想像『意識有執著或無執著』。」

28.143“They do not perceive that ‘visually compounded sensory contact is attached or unattached,’ do not perceive that ‘aurally compounded sensory contact is attached or unattached,’ do not perceive that ‘nasally compounded sensory contact is attached or unattached,’ do not perceive that ‘lingually compounded sensory contact is attached or unattached,’ do not perceive that ‘corporeally compounded sensory contact is attached or unattached,’ and do not perceive that ‘mentally compounded sensory contact is attached or unattached.’

28.143「他們不執著於『眼觸有執著或無執著』的想法，不執著於『耳觸有執著或無執著』的想法，不執著於『鼻觸有執著或無執著』的想法，不執著於『舌觸有執著或無執著』的想法，不執著於『身觸有執著或無執著』的想法，也不執著於『意觸有執著或無執著』的想法。」

28.144“They do not perceive that ‘feelings conditioned by visually compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by aurally compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by nasally compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by lingually compounded sensory contact are attached or unattached,’ do not perceive that ‘feelings conditioned by corporeally compounded sensory contact are attached [F.238.a] or unattached,’ and do not perceive that ‘feelings conditioned by mentally compounded sensory contact are attached or unattached.’

28.144「他們不想像『眼觸所生受是相著或非相著』，不想像『耳觸所生受是相著或非相著』，不想像『鼻觸所生受是相著或非相著』，不想像『舌觸所生受是相著或非相著』，不想像『身觸所生受是相著或非相著』，也不想像『意觸所生受是相著或非相著』。」

28.145“They do not perceive that ‘the earth element is attached or unattached,’ do not perceive that ‘the water element is attached or unattached,’ do not perceive that ‘the fire element is attached or unattached,’ do not perceive that ‘the wind element is attached or unattached,’ do not perceive that ‘the space element is attached or unattached,’ and do not perceive that ‘the consciousness element is attached or unattached.’

28.145「他們不認知『地界是執著的或不執著的』，不認知『水界是執著的或不執著的』，不認知『火界是執著的或不執著的』，不認知『風界是執著的或不執著的』，不認知『空界是執著的或不執著的』，也不認知『識界是執著的或不執著的』。」

28.146“They do not perceive that ‘ignorance is attached or unattached,’ do not perceive that ‘formative predispositions are attached or unattached,’ do not perceive that ‘consciousness is attached or unattached,’ do not perceive that ‘name and form are attached or unattached,’ do not perceive that ‘the six sense fields are attached or unattached,’ do not perceive that ‘sensory contact is attached or unattached,’ do not perceive that ‘sensation is attached or unattached,’ do not perceive that ‘craving is attached or unattached,’ do not perceive that ‘grasping is attached or unattached,’ do not perceive that ‘the rebirth process is attached or unattached,’ do not perceive that ‘birth is attached or unattached,’ and do not perceive that ‘aging and death are attached or unattached.’

28.146「他們不認知『無明是相著或不相著』，不認知『行是相著或不相著』，不認知『識是相著或不相著』，不認知『名色是相著或不相著』，不認知『六入是相著或不相著』，不認知『觸是相著或不相著』，不認知『受是相著或不相著』，不認知『愛是相著或不相著』，不認知『取是相著或不相著』，不認知『有是相著或不相著』，不認知『生是相著或不相著』，以及不認知『老死是相著或不相著』。」

28.147“They do not perceive that ‘the perfection of generosity is attached or unattached,’ [F.238.b] do not perceive that ‘the perfection of ethical discipline is attached or unattached,’ do not perceive that ‘the perfection of tolerance is attached or unattached,’ do not perceive that ‘the perfection of perseverance is attached or unattached,’ do not perceive that ‘the perfection of meditative concentration is attached or unattached,’ and do not perceive that ‘the perfection of wisdom is attached or unattached.’

28.147「他們不認識『布施波羅蜜是執著或不執著』，不認識『持戒波羅蜜是執著或不執著』，不認識『忍辱波羅蜜是執著或不執著』，不認識『精進波羅蜜是執著或不執著』，不認識『禪定波羅蜜是執著或不執著』，也不認識『般若波羅蜜是執著或不執著』。」

28.148“They do not perceive that ‘the emptiness of internal phenomena is attached or unattached,’ do not perceive that ‘the emptiness of external phenomena is attached or unattached,’ do not perceive that ‘the emptiness of external and internal phenomena is attached or unattached,’ do not perceive that ‘the emptiness of emptiness is attached or unattached,’ do not perceive that ‘the emptiness of great extent is attached or unattached,’ do not perceive that ‘the emptiness of ultimate reality is attached or unattached,’ do not perceive that ‘the emptiness of conditioned phenomena is attached or unattached,’ do not perceive that ‘the emptiness of unconditioned phenomena is attached or unattached,’ do not perceive that ‘the emptiness of the unlimited is attached or unattached,’ do not perceive that ‘the emptiness of that which has neither beginning nor end is attached or unattached,’ do not perceive that ‘the emptiness of nonexclusion is attached or unattached,’ do not perceive that ‘the emptiness of inherent nature is attached or unattached,’ do not perceive that ‘the emptiness of all phenomena is attached or unattached,’ do not perceive that ‘the emptiness of intrinsic defining characteristics is [F.239.a] attached or unattached,’ do not perceive that ‘the emptiness of that which cannot be apprehended is attached or unattached,’ do not perceive that ‘the emptiness of nonentities is attached or unattached,’ do not perceive that ‘the emptiness of essential nature is attached or unattached,’ and do not perceive that ‘the emptiness of an essential nature of nonentities is attached or unattached.’

28.148「他們不認為『內空是相連或不相連的』，不認為『外空是相連或不相連的』，不認為『內外空是相連或不相連的』，不認為『空空是相連或不相連的』，不認為『大空是相連或不相連的』，不認為『勝義空是相連或不相連的』，不認為『有為空是相連或不相連的』，不認為『無為空是相連或不相連的』，不認為『無邊空是相連或不相連的』，不認為『無始空是相連或不相連的』，不認為『無遮空是相連或不相連的』，不認為『自性空是相連或不相連的』，不認為『一切法空是相連或不相連的』，不認為『自相空是相連或不相連的』，不認為『無取捨空是相連或不相連的』，不認為『非有空是相連或不相連的』，不認為『本質空是相連或不相連的』，也不認為『無實空是相連或不相連的』。」

28.149“They do not perceive that ‘the applications of mindfulness are attached or unattached,’ do not perceive that ‘the correct exertions are attached or unattached,’ do not perceive that ‘the supports for miraculous ability are attached or unattached,’ do not perceive that ‘the faculties are attached or unattached,’ do not perceive that ‘the powers are attached or unattached,’ do not perceive that ‘the branches of enlightenment are attached or unattached,’ and do not perceive that ‘the noble eightfold path is attached or unattached.’

28.149「他們不認識『念處是執著還是不執著』，不認識『正勤是執著還是不執著』，不認識『神足是執著還是不執著』，不認識『根是執著還是不執著』，不認識『力是執著還是不執著』，不認識『覺支是執著還是不執著』，也不認識『八正道是執著還是不執著』。」

28.150“They do not perceive that ‘the truths of the noble ones are attached or unattached,’ do not perceive that ‘the meditative concentrations are attached or unattached,’ do not perceive that ‘the immeasurable attitudes are attached or unattached,’ do not perceive that ‘the formless absorptions are attached or unattached,’ do not perceive that ‘the eight liberations are attached or unattached,’ and do not perceive that ‘the nine serial steps of meditative absorption are attached or unattached.’

28.150"他們不認知『聖諦是有所執著或無所執著』，不認知『禪定是有所執著或無所執著』，不認知『四無量心是有所執著或無所執著』，不認知『無色定是有所執著或無所執著』，不認知『八解脫是有所執著或無所執著』，也不認知『九次第定是有所執著或無所執著』。"

28.151“They do not perceive that ‘the emptiness, [F.239.b] signlessness, and wishlessness gateways to liberation are attached or unattached,’ do not perceive that ‘the extrasensory powers are attached or unattached,’ do not perceive that ‘the meditative stabilities are attached or unattached,’ and do not perceive that ‘the dhāraṇī gateways are attached or unattached.’

28.151「他們不執著於『空性、無相、無願解脫門是執著或非執著』，不執著於『神通是執著或非執著』，不執著於『三摩地是執著或非執著』，也不執著於『陀羅尼門是執著或非執著』。」

28.152“They do not perceive that ‘the ten powers of the tathāgatas are attached or unattached,’ do not perceive that ‘the four fearlessnesses are attached or unattached,’ do not perceive that ‘the four kinds of exact knowledge are attached or unattached,’ do not perceive that ‘great loving kindness is attached or unattached,’ do not perceive that ‘great compassion is attached or unattached,’ and do not perceive that ‘the eighteen distinct qualities of the buddhas are attached or unattached.’

28.152「他們不想像『如來十力是有所執著或無所執著』，不想像『四無所畏是有所執著或無所執著』，不想像『四無礙解是有所執著或無所執著』，不想像『大慈是有所執著或無所執著』，不想像『大悲是有所執著或無所執著』，也不想像『佛十八不共法是有所執著或無所執著』。」

28.153“They do not perceive that ‘the fruit of having entered the stream is attached or unattached,’ do not perceive that ‘the fruit of once-returner is attached or unattached,’ do not perceive that ‘the fruit of non-returner is attached or unattached,’ do not perceive that ‘arhatship is attached or unattached,’ do not perceive that ‘individual enlightenment is attached or unattached,’ and do not perceive that ‘unsurpassed, perfect, complete enlightenment is attached or unattached.’ ”

28.153他們不認知「入流果是執著或不執著」，不認知「一來果是執著或不執著」，不認知「不還果是執著或不執著」，不認知「阿羅漢果是執著或不執著」，不認知「獨覺是執著或不執著」，也不認知「無上正等正覺是執著或不執著」。

28.154“Blessed Lord, it is most wonderful that this profound Dharma is neither diminished when it is explained, nor is it diminished when it is not explained. It is neither enhanced when it is explained, nor is it enhanced when it is not explained!”

28.154「世尊，這部深奧的法實在太不可思議了。它既不因被宣說而減損，也不因未被宣說而減損。它既不因被宣說而增益，也不因未被宣說而增益！」

28.155“It is so, [F.240.a] Subhūti, it is so!” replied the Blessed One. “This profound Dharma is neither diminished when it is explained, nor is it diminished when it is not explained. It is neither enhanced when it is explained, nor is it enhanced when it is not explained. Subhūti, this is just as if the tathāgatas, arhats, perfectly complete buddhas were to speak in praise or speak disparagingly of space for the duration of their entire lives. Space is neither enhanced when it spoken of in praise, nor is it be diminished when it is spoken about disparagingly. Subhūti, this is just like illusory persons who are neither enhanced when spoken of in praise, nor diminished when spoken about disparagingly. They do not become attached when spoken of in praise, and do not become annoyed when spoken about disparagingly. Similarly, Subhūti, with that reality of phenomena as it pertains to phenomena, it is such when it is explained, and it is such even when it is not explained.”

28.155世尊答道：「是的，須菩提，正是如此！這深奧的法既不會因為被闡說而減少，也不會因為未被闡說而減少。既不會因為被闡說而增加，也不會因為未被闡說而增加。須菩提，這就像如來、阿羅漢、正遍知若在其整個生命期間稱讚虛空或貶低虛空。虛空既不會因為被稱讚而增加，也不會因為被貶低而減少。須菩提，這就像幻化人既不會因為被稱讚而增加，也不會因為被貶低而減少。他們被稱讚時不會執著，被貶低時不會煩惱。同樣地，須菩提，關於那法性在現象方面的真實性，被闡說時是如此，未被闡說時也是如此。」

28.156“Blessed Lord,” said Subhūti, “when bodhisattva great beings practice the perfection of wisdom and teach the perfection of wisdom and are neither disheartened nor distracted, persevere in this perfection of wisdom, and do not turn back from unsurpassed, perfect, complete enlightenment, they do that which is difficult. If you ask why, Blessed Lord, it is because this cultivation of the perfection of wisdom by bodhisattva great beings is like the cultivation of space. In space, physical forms are not discerned, feelings are not discerned, perceptions are not discerned, formative predispositions are not discerned, [F.240.b] and consciousness is not discerned. In space, the eyes are not discerned, the ears are not discerned, the nose is not discerned, the tongue is not discerned, the body is not discerned, and the mental faculty is not discerned. In space, sights are not discerned, sounds are not discerned, odors are not discerned, tastes are not discerned, tangibles are not discerned, and mental phenomena are not discerned. In space, visual consciousness is not discerned, auditory consciousness is not discerned, olfactory consciousness is not discerned, gustatory consciousness is not discerned, tactile consciousness is not discerned, and mental consciousness is not discerned. In space, visually compounded sensory contact is not discerned, aurally compounded sensory contact is not discerned, nasally compounded sensory contact is not discerned, lingually compounded sensory contact is not discerned, corporeally compounded sensory contact is not discerned, and mentally compounded sensory contact is not discerned. In space, feelings conditioned by visually compounded sensory contact are not discerned, feelings conditioned by aurally compounded sensory contact are not discerned, feelings conditioned by nasally compounded sensory contact are not discerned, feelings conditioned by lingually compounded sensory contact are not discerned, feelings conditioned by corporeally compounded sensory contact are not discerned, and feelings conditioned by mentally compounded sensory contact are not discerned. In space, the earth element is not discerned, the water element is not discerned, the fire element is not discerned, the wind element is not discerned, the space element is not discerned, and the consciousness element is not discerned. In space, ignorance is not discerned, formative predispositions are not discerned, consciousness is not discerned, name and form are not discerned, the six sense fields are not discerned, sensory contact is not discerned, sensation [F.241.a] is not discerned, craving is not discerned, grasping is not discerned, the rebirth process is not discerned, birth is not discerned, and aging and death are not discerned. In space, the perfection of generosity is not discerned, the perfection of ethical discipline is not discerned, the perfection of tolerance is not discerned, the perfection of perseverance is not discerned, the perfection of meditative concentration is not discerned, and the perfection of wisdom is not discerned. In space, the emptiness of internal phenomena is not discerned, the emptiness of external phenomena is not discerned, the emptiness of external and internal phenomena is not discerned, the emptiness of emptiness is not discerned, the emptiness of great extent is not discerned, the emptiness of ultimate reality is not discerned, the emptiness of conditioned phenomena is not discerned, the emptiness of unconditioned phenomena is not discerned, the emptiness of the unlimited is not discerned, the emptiness of that which has neither beginning nor end is not discerned, the emptiness of nonexclusion is not discerned, the emptiness of inherent nature is not discerned, the emptiness of all phenomena is not discerned, the emptiness of intrinsic defining characteristics is not discerned, the emptiness of that which cannot be apprehended is not discerned, the emptiness of nonentities is not discerned, the emptiness of essential nature is not discerned, and the emptiness of an essential nature of nonentities is not discerned. In space, the applications of mindfulness are not discerned, the correct exertions are not discerned, the supports for miraculous ability are not discerned, the faculties are not discerned, the powers are not discerned, the branches of enlightenment are not discerned, and the noble eightfold path is not discerned. In space, the truths of the noble ones are not discerned, the meditative concentrations are not discerned, the immeasurable attitudes [F.241.b] are not discerned, the formless absorptions are not discerned, the eight liberations are not discerned, and the nine serial steps of meditative absorption are not discerned. In space, the emptiness, signlessness, and wishlessness gateways to liberation are not discerned, the extrasensory powers are not discerned, the meditative stabilities are not discerned, and the dhāraṇī gateways are not discerned. In space, the ten powers of the tathāgatas are not discerned, the four fearlessnesses are not discerned, the four kinds of exact knowledge are not discerned, great loving kindness is not discerned, great compassion is not discerned, and the eighteen distinct qualities of the buddhas are not discerned. In space, the fruit of having entered the stream is not discerned, the fruit of once-returner is not discerned, the fruit of non-returner is not discerned, arhatship is not discerned, individual enlightenment is not discerned, and unsurpassed, perfect, complete enlightenment is not discerned. [B18]

28.156須菩提說：「世尊，菩薩摩訶薩修習般若波羅蜜多，宣說般若波羅蜜多，不退縮，不散亂，堅持這般若波羅蜜多，不背離無上正等正覺，他們這樣做是困難的。為什麼呢？世尊，因為菩薩摩訶薩對般若波羅蜜多的修習就像對虛空的修習一樣。在虛空中，色不可得，受不可得，想不可得，行不可得，識不可得。在虛空中，眼根不可得，耳根不可得，鼻根不可得，舌根不可得，身根不可得，意根不可得。在虛空中，色境不可得，聲不可得，香不可得，味不可得，觸不可得，法不可得。在虛空中，眼識不可得，耳識不可得，鼻識不可得，舌識不可得，身識不可得，意識不可得。在虛空中，眼觸不可得，耳觸不可得，鼻觸不可得，舌觸不可得，身觸不可得，意觸不可得。在虛空中，眼觸所生受不可得，耳觸所生受不可得，鼻觸所生受不可得，舌觸所生受不可得，身觸所生受不可得，意觸所生受不可得。在虛空中，地界不可得，水界不可得，火界不可得，風界不可得，空界不可得，識界不可得。在虛空中，無明不可得，行不可得，識不可得，名色不可得，六入不可得，觸不可得，受不可得，愛不可得，取不可得，有不可得，生不可得，老死不可得。在虛空中，布施波羅蜜不可得，持戒波羅蜜不可得，忍辱波羅蜜不可得，精進波羅蜜不可得，禪定波羅蜜不可得，般若波羅蜜不可得。在虛空中，內空不可得，外空不可得，內外空不可得，空空不可得，大空不可得，勝義空不可得，有為空不可得，無為空不可得，無邊空不可得，無始空不可得，無遮空不可得，自性空不可得，一切法空不可得，自相空不可得，無取捨空不可得，非有空不可得，本質空不可得，無實空不可得。在虛空中，念處不可得，正勤不可得，神足不可得，根不可得，力不可得，覺支不可得，八正道不可得。在虛空中，四聖諦不可得，禪定不可得，四無量心不可得，無色定不可得，八解脫不可得，九次第定不可得。在虛空中，空無相無願解脫門不可得，神通不可得，三摩地不可得，陀羅尼門不可得。在虛空中，如來十力不可得，四無所畏不可得，四一切種智不可得，大慈不可得，大悲不可得，佛十八不共法不可得。在虛空中，入流果不可得，一來果不可得，不還果不可得，阿羅漢果不可得，獨覺不可得，無上正等正覺不可得。」

28.157“Blessed Lord, those bodhisattva great beings who have donned this armor are worthy of homage. Blessed Lord, those who have donned this armor believe resolutely in striving, believe resolutely in struggling, and believe resolutely in making an effort for the sake of space. Blessed Lord, those who don this armor for the sake of beings want to bring space to maturity and want to liberate it.

28.157「世尊，那些披上此甲冑的菩薩摩訶薩是應當頂禮的。世尊，那些披上此甲冑的菩薩摩訶薩堅固相信精進，堅固相信奮鬥，堅固相信為了虛空而作出努力。世尊，那些為了眾生而披上此甲冑的菩薩摩訶薩想要讓虛空成熟，想要將其解脫。

28.158“Blessed Lord, those bodhisattva great beings who don this armor for the sake of phenomena [F.242.a] that are like space have donned the mighty armor. Blessed Lord, those bodhisattva great beings who have donned this armor for the sake of beings want to buttress space with the sky. Blessed Lord, those bodhisattva great beings who have set out for unsurpassed, perfect, complete enlightenment for the sake of beings have acquired the mighty perseverance. Blessed Lord, those bodhisattva great beings who have set out for unsurpassed, perfect, complete enlightenment for the welfare of beings have donned the mighty armor. Blessed Lord, those bodhisattva great beings who want to fully awaken to unsurpassed, perfect, complete enlightenment for the sake of phenomena that are like space, those heroes, have donned the mighty armor that is inconceivable and unequaled.

28.158世尊，那些為了如同虛空般的法而穿上甲冑的菩薩摩訶薩，已經穿上了強大的甲冑。世尊，那些為了眾生而穿上甲冑的菩薩摩訶薩，想要以天空來支撐虛空。世尊，那些為了眾生而發心趣向無上正等正覺的菩薩摩訶薩，已經獲得了強大的精進。世尊，那些為了眾生的利益而發心趣向無上正等正覺的菩薩摩訶薩，已經穿上了強大的甲冑。世尊，那些想要為了如同虛空般的法而證悟無上正等正覺的菩薩摩訶薩，那些英雄已經穿上了不可思議、無與倫比的強大甲冑。

28.159“If you ask why, Blessed Lord, it is because, if this great billionfold world system were completely filled with many tathāgatas, like a thicket of naḍa reeds, or a thicket of rushes, or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring immeasurable, countless beings to final nirvāṇa, still, a reduction in or filling of the world of beings would not be discerned. If you ask why, it is because beings are nonexistent and because beings are void. Similarly, if the fields [F.242.b] in each of the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, were completely filled with many tathāgatas like a thicket of naḍa reeds, or a thicket of rushes, or a grove of sugarcane, or a thicket of bamboo, or a paddy field of rice, or a field of sesame, and were those tathāgatas for an eon or for even more than an eon to explain the Dharma, and were each of those tathāgatas to bring immeasurable, countless beings to final nirvāṇa, still, a reduction in or filling of the world of beings would not be discerned. If you ask why, it is because beings are nonexistent and because beings are void. Blessed Lord, through this round of teaching I say that those who want to fully awaken to unsurpassed, perfect, complete enlightenment for the sake of beings want to bring space to maturity and want to liberate it.”

28.159「世尊，如果這個大千世界中充滿了無數如來，如蘆葦叢、荻叢、甘蔗林、竹林、稻田或芝麻田一樣密集，那些如來在一劫或更長時間內演說法法，每位如來都使無量無數眾生進入究竟涅槃，但仍然不會發現眾生世界有所減少或充滿。為什麼呢？因為眾生非有，眾生是空。同樣地，如果十方世界系統中每個領域——其數量如恆河沙粒一般眾多——都充滿了無數如來，如蘆葦叢、荻叢、甘蔗林、竹林、稻田或芝麻田一樣密集，那些如來在一劫或更長時間內演說法法，每位如來都使無量無數眾生進入究竟涅槃，但仍然不會發現眾生世界有所減少或充滿。為什麼呢？因為眾生非有，眾生是空。世尊，通過這一輪教導，我說那些想要為了眾生而覺悟無上正等正覺的人，想要使虛空成熟，想要解脫虛空。」

28.160Then a certain monk thought, “I pay homage to the blessed lady, the perfection of wisdom, in whom, although no attribute at all arises or ceases, the aggregate of ethical discipline still exists, the aggregate of meditative stability still exists, the aggregate of wisdom still exists, the aggregate of liberation still exists, and the aggregate of knowledge and seeing of liberation still exists; the fruit of having entering the stream still exists, the fruit of once-returner still exists, the fruit of non-returner still exists, arhatship still exists, individual enlightenment still exists, and unsurpassed, perfect, complete enlightenment still exists; those who have entered the stream still exist, once-returners still exist, non-returners still exist, arhats still exist, pratyekabuddhas [F.243.a] still exist, and the tathāgatas, arhats, perfectly complete buddhas still exist; and the precious jewel of the Buddha still exists, the precious jewel of the Dharma still exists, and the precious jewel of the Saṅgha still exists, and the turnings of the wheel of the Dharma still exist.”

28.160那時，一位比丘心裡想道：「我頂禮聖母般若波羅蜜多。在般若波羅蜜多中，雖然沒有任何屬性生起或消滅，但戒蘊仍然存在，定蘊仍然存在，慧蘊仍然存在，解脫蘊仍然存在，解脫知見蘊仍然存在；預流果仍然存在，一來果仍然存在，不還果仍然存在，阿羅漢果仍然存在，獨覺仍然存在，無上正等正覺仍然存在；預流者仍然存在，一來者仍然存在，不來者仍然存在，阿羅漢仍然存在，辟支佛仍然存在，如來、阿羅漢、正遍知仍然存在；佛寶仍然存在，法寶仍然存在，僧寶仍然存在，法輪的轉動仍然存在。」

28.161Then, Śakra, mighty king of the gods, asked the venerable Subhūti, “Venerable monk Subhūti, if a bodhisattva great being is one of those who are persevering at this profound perfection of wisdom, at what are they persevering?”

28.161那時，帝釋天大天王問尊者須菩提道：「尊者須菩提，如果菩薩摩訶薩是那些在這個深奧的般若波羅蜜多上精進的人之一，他們在什麼上精進呢？」

“Kauśika,” replied Subhūti, “those who think that they should train in this perfection of wisdom persevere at empty space.”

「瞿夷迦，那些認為自己應該修學這般若波羅蜜多的人，是在虛空中堅持精進。」須菩提回答道。

28.162Śakra, mighty king of the gods, then said to the Blessed One, “Blessed Lord, I request that you tell me what sort of guarding, protecting, and defending of those sons or daughters of good families who take up, uphold, recite, master, and focus their attention correctly on this profound perfection of wisdom I should do.”

28.162帝釋天，天王說向世尊道：「世尊，我請求您告訴我，對於那些受持、奉持、讀誦、通曉並正確地專注於這深奧的般若波羅蜜多的善男子善女人，我應該進行什麼樣的守護、保護和維護。」

28.163Then the venerable Subhūti asked Śakra, mighty king of the gods, “Kauśika, do you observe any sort of attribute that should be guarded, protected, and defended?”

28.163然後尊者須菩提問帝釋天天王瞿夷迦說：「瞿夷迦，你是否觀察到任何應當被守護、保護和防衛的特性呢？」

“Venerable monk Subhūti, I do not observe any sort of attribute that should be guarded, protected, and defended,” he replied.

「尊者須菩提，我並未觀察到任何應當被守護、保護和防衛的特性，」他回答說。

28.164“Kauśika,” Subhūti continued, “if sons or daughters of good families dwell [F.243.b] in this perfection of wisdom, as it has been taught, that itself will be their guardian, protection, and defense. If they are separated from this perfection of wisdom, as it has been taught, humans or nonhumans looking for an opportunity to inflict harm will find an opportunity to do so. You should know that those sons or daughters of good families who do not dwell in this perfection of wisdom, as it has been taught, are separated from the perfection of wisdom.

28.164「瞿夷迦，如果善男子善女人按照所教導的方式安住在般若波羅蜜多中，那本身就將是他們的守護者、保護和防衛。如果他們離開了按照所教導的方式的般若波羅蜜多，人或非人尋求傷害的機會就會找到機會。你應當知道，那些不按照所教導的方式安住在般若波羅蜜多中的善男子善女人，是離開了般若波羅蜜多的。」

28.165“Kauśika, those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom think they should guard, protect, and defend space. They will not succeed as they intend and will tire themselves out.

28.165「瞿夷迦，那些認為應當守護、保護和防衛修習般若波羅蜜多的菩薩摩訶薩的人，就是認為應當守護、保護和防衛虛空。他們將無法如願成功，反而會讓自己疲憊不堪。」

28.166“Kauśika, do you think that you can guard, protect, and defend a magical display, a mirage, a dream, an echo, an optical aberration, or a phantom?”

28.166"瞿夷迦，你認為能夠守護、保護、防衛化、焰、夢、響、陽焰或幻相嗎？"

“No, you cannot, venerable monk Subhūti,” he replied.

「不能，尊者須菩提，」瞿夷迦回答道。

28.167“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.

28.167"瞿夷迦，同樣地，那些認為應當守護、保護、捍衛修習般若波羅蜜多的菩薩摩訶薩的人，將無法如願成功，反而會使自己疲憊不堪。"

28.168“Kauśika, do you think you can guard, protect, and defend the tathāgatas or the phantom emanations of the tathāgatas?”

28.168「瞿夷迦，你認為你能夠守護、保護、防衛如來或如來的化身嗎？」

“No, you cannot, venerable monk Subhūti,” Śakra replied.

「不能，尊者須菩提，」帝釋天回答道。

28.169“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend [F.244.a] bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.

28.169「同樣地，瞿夷迦，」須菩提說，「那些認為應該護衛、保護和防守修習般若波羅蜜多的菩薩摩訶薩的人，將無法如其所願而成功，並會使自己疲憊不堪。」

28.170“Kauśika, do you think you can guard, protect, and defend the realm of phenomena, the very limit of reality, the real nature, or the realm of the inconceivable?”

28.170「瞿夷迦，你認為你能夠守護、保護、維持法界、實際邊際、真如或不可思議界嗎？」

“No, you cannot, venerable monk Subhūti,” Śakra replied.

「不能，尊者須菩提，」帝釋天回答說。

28.171“Similarly, Kauśika,” said Subhūti, “those who think they should guard, protect, and defend bodhisattva great beings who practice the perfection of wisdom will not succeed as they intend and will tire themselves out.”

28.171「瞿夷迦，同樣地，」須菩提說，「那些認為應該守護、保護和維護修習般若波羅蜜多的菩薩摩訶薩的人將無法如願成功，反而會令自己疲憊不堪。」

28.172Then Śakra, mighty king of the gods, asked the venerable Subhūti, “Venerable monk Subhūti, bodhisattva great beings who practice the perfection of wisdom comprehend phenomena that are like a dream, phenomena that are like an illusion, a mirage, an echo, an optical aberration, a castle in the sky, and a magical display, and yet, comprehending in that manner, to what extent do bodhisattva great beings not give rise to the conceit of a dream, not give rise to conceit on account of a dream, not give rise to the conceit that a dream is ‘mine,’ and not give rise to conceit about a dream; do they not give rise to the conceit of an illusion, not give rise to conceit on account of an illusion, not give rise to the conceit that an illusion is ‘mine,’ and not give rise to conceit about an illusion; do they not give rise to the conceit of a mirage, not give rise to conceit on account of a mirage, not give rise to the conceit that a mirage is ‘mine,’ and not give rise to conceit about a mirage; do they not give rise to the conceit of an echo, not give rise to conceit on account of an echo, not give rise to the conceit that [F.244.b] an echo is ‘mine,’ and not give rise to conceit about an echo; do they not give rise to the conceit of an optical aberration, not give rise to conceit on account of an optical aberration, not give rise to the conceit that an optical aberration is ‘mine,’ and not give rise to conceit about an optical aberration; do they not give rise to the conceit of a castle in the sky, not give rise to conceit on account of a castle in the sky, not give rise to the conceit that a castle in the sky is ‘mine,’ and not give rise to conceit about a castle in the sky; and do they not give rise to the conceit of a magical display, not give rise to conceit on account of a magical display, not give rise to the conceit that a magical display is ‘mine,’ and not give rise to conceit about a magical display?”

28.172那時天王帝釋天問尊者須菩提說：「尊者須菩提，菩薩摩訶薩修習般若波羅蜜多，理解如夢的現象、如幻的現象、焰、響、陽焰、空中樓閣和化的現象，但是這樣理解，菩薩摩訶薩在多大程度上不生起夢的慢、不因夢而生起慢、不生起『夢是我的』的慢、不生起關於夢的慢；不生起幻的慢、不因幻而生起慢、不生起『幻是我的』的慢、不生起關於幻的慢；不生起焰的慢、不因焰而生起慢、不生起『焰是我的』的慢、不生起關於焰的慢；不生起響的慢、不因響而生起慢、不生起『響是我的』的慢、不生起關於響的慢；不生起陽焰的慢、不因陽焰而生起慢、不生起『陽焰是我的』的慢、不生起關於陽焰的慢；不生起空中樓閣的慢、不因空中樓閣而生起慢、不生起『空中樓閣是我的』的慢、不生起關於空中樓閣的慢；以及不生起化的慢、不因化而生起慢、不生起『化是我的』的慢、不生起關於化的慢呢？」

28.173“Kauśika,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of physical forms, do not give rise to conceit on account of physical forms, do not give rise to the conceit that physical forms are ‘mine,’ and do not give rise to conceit about physical forms, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise [F.245.a] to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.173須菩提答道：「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起色的慢，不因色而生起慢，不生起『色是我的』的慢，不生起關於色的慢，則不生起夢的慢，不因夢而生起慢，不生起『夢是我的』的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起『幻是我的』的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起『焰是我的』的慢，不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起『響是我的』的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起『化是我的』的慢，不生起關於化的慢。」

28.174“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings, do not give rise to conceit on account of feelings, do not give rise to the conceit that feelings are ‘mine,’ and do not give rise to conceit about feelings, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle [F.245.b] in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.174瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對受生起慢，不因受而生起慢，不生起受是「我的」之慢，不對受生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是「我的」之慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是「我的」之慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是「我的」之慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起響是「我的」之慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是「我的」之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是「我的」之慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起化是「我的」之慢，不對化生起慢。

28.175“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of perceptions, do not give rise to conceit on account of perceptions, do not give rise to the conceit that perceptions are ‘mine,’ and do not give rise to conceit about perceptions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.175「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起想的慢，不因想而生起慢，不生起想是『我的』的慢，不生起關於想的慢，則不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，不生起關於化的慢。」

28.176“Kauśika, when bodhisattva [F.246.a] great beings practice the perfection of wisdom, if they do not give rise to the conceit that they are formative predispositions, do not give rise to conceit on account of formative predispositions, do not give rise to the conceit that formative predispositions are ‘mine,’ and do not give rise to conceit about formative predispositions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.176瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起行的慢，不因行而生慢，不生起行是『我的』的慢，不生起關於行的慢，則不生起夢的慢，不因夢而生慢，不生起夢是『我的』的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生慢，不生起幻是『我的』的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生慢，不生起焰是『我的』的慢，不生起關於焰的慢。不生起響的慢，不因響而生慢，不生起響是『我的』的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生慢，不生起化是『我的』的慢，不生起關於化的慢。

28.177“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of consciousness, do not give rise to conceit on account of consciousness, do not give rise to the conceit [F.246.b] that consciousness is ‘mine,’ and do not give rise to conceit about consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.177瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生識的慢，不因識而生慢，不生識是我所的慢，不生關於識的慢，則不生夢的慢，不因夢而生慢，不生夢是我所的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是我所的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是我所的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是我所的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是我所的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是我所的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是我所的慢，不生關於化的慢。

28.178“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit that they are the eyes, do not give rise to conceit on account of the eyes, do not give rise to the conceit that the eyes are ‘mine,’ and do not give rise to conceit about the eyes, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ [F.247.a] and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.178瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起眼根的慢，不因眼根而生起慢，不生起眼根是「我的」的慢，也不生起關於眼根的慢，他們就不生起夢的慢，不因夢而生起慢，不生起夢是「我的」的慢，也不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是「我的」的慢，也不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是「我的」的慢，也不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是「我的」的慢，也不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是「我的」的慢，也不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是「我的」的慢，也不生起關於空中樓閣的慢。也不生起化的慢，不因化而生起慢，不生起化是「我的」的慢，也不生起關於化的慢。

28.179“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the ears, do not give rise to conceit on account of the ears, do not give rise to the conceit that the ears are ‘mine,’ and do not give rise to conceit about the ears, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ [F.247.b] and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.179「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生耳根慢，不因耳根生慢，不生『耳根是我的』之慢，不生關於耳根的慢，則不生夢慢，不因夢生慢，不生『夢是我的』之慢，不生關於夢的慢。不生幻慢，不因幻生慢，不生『幻是我的』之慢，不生關於幻的慢。不生焰慢，不因焰生慢，不生『焰是我的』之慢，不生關於焰的慢。不生響慢，不因響生慢，不生『響是我的』之慢，不生關於響的慢。不生陽焰慢，不因陽焰生慢，不生『陽焰是我的』之慢，不生關於陽焰的慢。不生空中樓閣慢，不因空中樓閣生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣的慢。不生化慢，不因化生慢，不生『化是我的』之慢，不生關於化的慢。」

28.180“When bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the nose, do not give rise to conceit on account of the nose, do not give rise to the conceit that the nose is ‘mine,’ and do not give rise to conceit about the nose, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not [F.248.a] give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.180「菩薩摩訶薩修習般若波羅蜜多時，若不對鼻根生慢，不因鼻根而生慢，不生『鼻根是我的』之慢，不生關於鼻根的慢，則不對夢生慢，不因夢而生慢，不生『夢是我的』之慢，不生關於夢的慢。不對幻生慢，不因幻而生慢，不生『幻是我的』之慢，不生關於幻的慢。不對焰生慢，不因焰而生慢，不生『焰是我的』之慢，不生關於焰的慢。不對響生慢，不因響而生慢，不生『響是我的』之慢，不生關於響的慢。不對陽焰生慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不生關於陽焰的慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣的慢。不對化生慢，不因化而生慢，不生『化是我的』之慢，不生關於化的慢。」

28.181“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the tongue, do not give rise to conceit on account of the tongue, do not give rise to the conceit that the tongue is ‘mine,’ and do not give rise to conceit about the tongue, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo [F.248.b] is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.181「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生舌根慢，不因舌根生慢，不生舌根是我的慢，不生關於舌根的慢，則不生夢慢，不因夢生慢，不生夢是我的慢，不生關於夢的慢。不生幻慢，不因幻生慢，不生幻是我的慢，不生關於幻的慢。不生焰慢，不因焰生慢，不生焰是我的慢，不生關於焰的慢。不生響慢，不因響生慢，不生響是我的慢，不生關於響的慢。不生陽焰慢，不因陽焰生慢，不生陽焰是我的慢，不生關於陽焰的慢。不生空中樓閣慢，不因空中樓閣生慢，不生空中樓閣是我的慢，不生關於空中樓閣的慢。不生化慢，不因化生慢，不生化是我的慢，不生關於化的慢。」

28.182“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the body, do not give rise to conceit on account of the body, do not give rise to the conceit that the body is ‘mine,’ and do not give rise to conceit about the body, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ [F.249.a] and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.182瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生身根慢，不因身根生慢，不生「身根是我的」慢，不生關於身根的慢，則不生夢慢，不因夢生慢，不生「夢是我的」慢，不生關於夢的慢。不生幻慢，不因幻生慢，不生「幻是我的」慢，不生關於幻的慢。不生焰慢，不因焰生慢，不生「焰是我的」慢，不生關於焰的慢。不生響慢，不因響生慢，不生「響是我的」慢，不生關於響的慢。不生陽焰慢，不因陽焰生慢，不生「陽焰是我的」慢，不生關於陽焰的慢。不生空中樓閣慢，不因空中樓閣生慢，不生「空中樓閣是我的」慢，不生關於空中樓閣的慢。也不生化慢，不因化生慢，不生「化是我的」慢，不生關於化的慢。

28.183“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the mental faculty, do not give rise to conceit on account of the mental faculty, do not give rise to the conceit that the mental faculty is ‘mine,’ and do not give rise to conceit about the mental faculty, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky [F.249.b] is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.183「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生意根的慢，不因意根而生慢，不生意根是『我的』的慢，不生關於意根的慢，則不生夢的慢，不因夢而生慢，不生夢是『我的』的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是『我的』的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是『我的』的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是『我的』的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是『我的』的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是『我的』的慢，不生關於空中樓閣的慢。亦不生化的慢，不因化而生慢，不生化是『我的』的慢，不生關於化的慢。」

28.184“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sights, do not give rise to conceit on account of sights, do not give rise to the conceit to conceit that sights are ‘mine,’ and do not give rise to conceit about sights, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ [F.250.a] and do not give rise to conceit about a magical display.

28.184「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生色境慢，不以色境故生慢，不生『色境是我的』之慢，不生關於色境的慢，則不生夢慢，不以夢故生慢，不生『夢是我的』之慢，不生關於夢的慢。不生幻慢，不以幻故生慢，不生『幻是我的』之慢，不生關於幻的慢。不生焰慢，不以焰故生慢，不生『焰是我的』之慢，不生關於焰的慢。不生響慢，不以響故生慢，不生『響是我的』之慢，不生關於響的慢。不生陽焰慢，不以陽焰故生慢，不生『陽焰是我的』之慢，不生關於陽焰的慢。不生空中樓閣慢，不以空中樓閣故生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣的慢。不生化慢，不以化故生慢，不生『化是我的』之慢，不生關於化的慢。」

28.185“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sounds, do not give rise to conceit on account of sounds, do not give rise to the conceit that sounds are ‘mine,’ and do not give rise to conceit about sounds, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.185「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不於聲生慢，不因聲生慢，不於聲是我而生慢，不於聲生慢，則不於夢生慢，不因夢生慢，不於夢是我而生慢，不於夢生慢。不於幻生慢，不因幻生慢，不於幻是我而生慢，不於幻生慢。不於焰生慢，不因焰生慢，不於焰是我而生慢，不於焰生慢。不於響生慢，不因響生慢，不於響是我而生慢，不於響生慢。不於陽焰生慢，不因陽焰生慢，不於陽焰是我而生慢，不於陽焰生慢。不於空中樓閣生慢，不因空中樓閣生慢，不於空中樓閣是我而生慢，不於空中樓閣生慢。不於化生慢，不因化生慢，不於化是我而生慢，不於化生慢。」

28.186“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of odors, do not [F.250.b] give rise to conceit on account of odors, do not give rise to the conceit that odors are ‘mine,’ and do not give rise to conceit about odors, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.186「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生香之慢，不因香而生慢，不生香是我之慢，不生關於香之慢，則不生夢之慢，不因夢而生慢，不生夢是我之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是我之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是我之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是我之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是我之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是我之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生化是我之慢，不生關於化之慢。」

28.187“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tastes, do not give rise to conceit on account of tastes, do not give rise to the conceit that tastes are ‘mine,’ and do not give rise to conceit about tastes, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ [F.251.a] and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.187「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起關於味的慢，不因味而生起慢，不生起味是『我的』的慢，不生起關於味的慢，則不生起關於夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不生起關於夢的慢。不生起關於幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不生起關於幻的慢。不生起關於焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不生起關於焰的慢。不生起關於響的慢，不因響而生起慢，不生起響是『我的』的慢，不生起關於響的慢。不生起關於陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。不生起關於空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。不生起關於化的慢，不因化而生起慢，不生起化是『我的』的慢，不生起關於化的慢。」

28.188“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tangibles, do not give rise to conceit on account of tangibles, do not give rise to the conceit that tangibles are ‘mine,’ and do not give rise to conceit about tangibles, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion [F.251.b] is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.188瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，如果不對觸生起慢，不因觸而生起慢，不生起觸是"我的"的慢，也不對觸生起慢，他們就不對夢生起慢，不因夢而生起慢，不生起夢是"我的"的慢，也不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起幻是"我的"的慢，也不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起焰是"我的"的慢，也不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起響是"我的"的慢，也不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是"我的"的慢，也不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是"我的"的慢，也不對空中樓閣生起慢。他們不對化生起慢，不因化而生起慢，不生起化是"我的"的慢，也不對化生起慢。

28.189“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mental phenomena, do not give rise to conceit on account of mental phenomena, do not give rise to the conceit that mental phenomena are ‘mine,’ and do not give rise to conceit about mental phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit [F.252.a] about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.189「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起法的慢，不因法而生起慢，不生起法是『我的』的慢，也不對法生起慢，則不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，也不對夢生起慢。不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，也不對幻生起慢。不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，也不對焰生起慢。不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，也不對響生起慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，也不對陽焰生起慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，也不對空中樓閣生起慢。不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，也不對化生起慢。」

28.190“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of visual consciousness, do not give rise to conceit on account of visual consciousness, do not give rise to the conceit that visual consciousness is ‘mine,’ and do not give rise to conceit about visual consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not [F.252.b] give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.190「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對眼識生起慢，不因眼識而生起慢，不生起『眼識是我的』之慢，也不對眼識生起慢，則他們不對夢生起慢，不因夢而生起慢，不生起『夢是我的』之慢，也不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起『幻是我的』之慢，也不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起『焰是我的』之慢，也不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起『響是我的』之慢，也不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，也不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，也不對空中樓閣生起慢。他們不對化生起慢，不因化而生起慢，不生起『化是我的』之慢，也不對化生起慢。」

28.191“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of auditory consciousness, do not give rise to conceit on account of auditory consciousness, do not give rise to the conceit that auditory consciousness is ‘mine,’ and do not give rise to conceit about auditory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit [F.253.a] on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.191「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，如果對耳識不生慢，不因耳識而生慢，不生耳識是我的慢，也不對耳識生慢，他們就不生夢的慢，不因夢而生慢，不生夢是我的慢，也不對夢生慢。不生幻的慢，不因幻而生慢，不生幻是我的慢，也不對幻生慢。不生焰的慢，不因焰而生慢，不生焰是我的慢，也不對焰生慢。不生響的慢，不因響而生慢，不生響是我的慢，也不對響生慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是我的慢，也不對陽焰生慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是我的慢，也不對空中樓閣生慢。也不生化的慢，不因化而生慢，不生化是我的慢，也不對化生慢。」

28.192“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of olfactory consciousness, do not give rise to conceit on account of olfactory consciousness, do not give rise to the conceit that olfactory consciousness is ‘mine,’ and do not give rise to conceit about olfactory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. [F.253.b] They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.192瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對鼻識生慢，不因鼻識而生慢，不生慢謂鼻識是「我的」，不對鼻識生起慢，則不對夢生慢，不因夢而生慢，不生慢謂夢是「我的」，不對夢生起慢。不對幻生慢，不因幻而生慢，不生慢謂幻是「我的」，不對幻生起慢。不對焰生慢，不因焰而生慢，不生慢謂焰是「我的」，不對焰生起慢。不對響生慢，不因響而生慢，不生慢謂響是「我的」，不對響生起慢。不對陽焰生慢，不因陽焰而生慢，不生慢謂陽焰是「我的」，不對陽焰生起慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生慢謂空中樓閣是「我的」，不對空中樓閣生起慢。也不對化生慢，不因化而生慢，不生慢謂化是「我的」，不對化生起慢。

28.193“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of gustatory consciousness, do not give rise to conceit on account of gustatory consciousness, do not give rise to the conceit that gustatory consciousness is ‘mine,’ and do not give rise to conceit about gustatory consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ [F.254.a] and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.193「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對舌識生慢，不因舌識生慢，不生『舌識是我的』之慢，不對舌識生慢，則不對夢生慢，不因夢生慢，不生『夢是我的』之慢，不對夢生慢。不對幻生慢，不因幻生慢，不生『幻是我的』之慢，不對幻生慢。不對焰生慢，不因焰生慢，不生『焰是我的』之慢，不對焰生慢。不對響生慢，不因響生慢，不生『響是我的』之慢，不對響生慢。不對陽焰生慢，不因陽焰生慢，不生『陽焰是我的』之慢，不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣生慢，不生『空中樓閣是我的』之慢，不對空中樓閣生慢。不對化生慢，不因化生慢，不生『化是我的』之慢，不對化生慢。」

28.194“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of tactile consciousness, do not give rise to conceit on account of tactile consciousness, do not give rise to the conceit that tactile consciousness is ‘mine,’ and do not give rise to conceit about tactile consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise [F.254.b] to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.194瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生身識之慢，不因身識而生慢，不生身識為我之慢，不生關於身識之慢，則不生夢之慢，不因夢而生慢，不生夢為我之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻為我之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰為我之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響為我之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰為我之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣為我之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生化為我之慢，不生關於化之慢。

28.195“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mental consciousness, do not give rise to conceit on account of mental consciousness, do not give rise to the conceit that mental consciousness is ‘mine,’ and do not give rise to conceit about mental consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.195「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生意識之慢，不因意識而生慢，不生意識是『我的』之慢，不生關於意識之慢，則不生夢之慢，不因夢而生慢，不生夢是『我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是『我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是『我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是『我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是『我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是『我的』之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生化是『我的』之慢，不生關於化之慢。」

28.196“Kauśika, when bodhisattva great beings practice the perfection of wisdom, [F.255.a] if they do not give rise to the conceit of visually compounded sensory contact, do not give rise to conceit on account of visually compounded sensory contact, do not give rise to the conceit that visually compounded sensory contact is ‘mine,’ and do not give rise to conceit about visually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.196「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生眼觸所生之慢，不因眼觸所生而生慢，不生眼觸所生是'我的'之慢，不生關於眼觸所生之慢，則不生夢之慢，不因夢而生慢，不生夢是'我的'之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是'我的'之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是'我的'之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是'我的'之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是'我的'之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是'我的'之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生化是'我的'之慢，不生關於化之慢。」

28.197“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of aurally compounded sensory contact, do not give rise to conceit on account of aurally compounded sensory contact, do not give rise to the conceit that aurally compounded sensory contact [F.255.b] is ‘mine,’ and do not give rise to conceit about aurally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.197瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起耳觸所生之慢，不因耳觸所生之慢而生起慢，不生起耳觸所生之慢為「我所」之慢，不生起關於耳觸所生之慢，則不生起夢之慢，不因夢而生起慢，不生起夢為「我所」之慢，不生起關於夢之慢。不生起幻之慢，不因幻而生起慢，不生起幻為「我所」之慢，不生起關於幻之慢。不生起焰之慢，不因焰而生起慢，不生起焰為「我所」之慢，不生起關於焰之慢。不生起響之慢，不因響而生起慢，不生起響為「我所」之慢，不生起關於響之慢。不生起陽焰之慢，不因陽焰而生起慢，不生起陽焰為「我所」之慢，不生起關於陽焰之慢。不生起空中樓閣之慢，不因空中樓閣而生起慢，不生起空中樓閣為「我所」之慢，不生起關於空中樓閣之慢。不生起化之慢，不因化而生起慢，不生起化為「我所」之慢，不生起關於化之慢。

28.198“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of nasally compounded sensory contact, do not give rise to conceit on account of nasally compounded sensory contact, do not give rise to the conceit that nasally compounded sensory contact is ‘mine,’ and do not give rise to conceit about nasally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise [F.256.a] to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.198「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生鼻觸所生之慢，不於鼻觸所生而生慢，不生鼻觸所生是我之慢，不於鼻觸所生生慢，則不生夢之慢，不於夢而生慢，不生夢是我之慢，不於夢生慢。不生幻之慢，不於幻而生慢，不生幻是我之慢，不於幻生慢。不生焰之慢，不於焰而生慢，不生焰是我之慢，不於焰生慢。不生響之慢，不於響而生慢，不生響是我之慢，不於響生慢。不生陽焰之慢，不於陽焰而生慢，不生陽焰是我之慢，不於陽焰生慢。不生空中樓閣之慢，不於空中樓閣而生慢，不生空中樓閣是我之慢，不於空中樓閣生慢。不生化之慢，不於化而生慢，不生化是我之慢，不於化生慢。」

28.199“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of lingually compounded sensory contact, do not give rise to conceit on account of lingually compounded sensory contact, do not give rise to the conceit that lingually compounded sensory contact is ‘mine,’ and do not give rise to conceit about lingually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit [F.256.b] that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.199「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，如果不對舌觸生起慢，不因舌觸而生起慢，不生起舌觸是『我的』的慢，也不對舌觸生起慢，那麼他們不對夢生起慢，不因夢而生起慢，不生起夢是『我的』的慢，也不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起幻是『我的』的慢，也不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起焰是『我的』的慢，也不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起響是『我的』的慢，也不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，也不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，也不對空中樓閣生起慢。他們也不對化生起慢，不因化而生起慢，不生起化是『我的』的慢，也不對化生起慢。」

28.200“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of corporeally compounded sensory contact, do not give rise to conceit on account of corporeally compounded sensory contact, do not give rise to the conceit that corporeally compounded sensory contact is ‘mine,’ and do not give rise to conceit about corporeally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ [F.257.a] and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.200瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對身觸所生起慢，不因身觸所生而起慢，不對身觸是「我的」而起慢，不對身觸起慢，則不對夢起慢，不因夢起慢，不對夢是「我的」而起慢，不對夢起慢。不對幻起慢，不因幻起慢，不對幻是「我的」而起慢，不對幻起慢。不對焰起慢，不因焰起慢，不對焰是「我的」而起慢，不對焰起慢。不對響起慢，不因響起慢，不對響是「我的」而起慢，不對響起慢。不對陽焰起慢，不因陽焰起慢，不對陽焰是「我的」而起慢，不對陽焰起慢。不對空中樓閣起慢，不因空中樓閣起慢，不對空中樓閣是「我的」而起慢，不對空中樓閣起慢。也不對化起慢，不因化起慢，不對化是「我的」而起慢，不對化起慢。

28.201“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of mentally compounded sensory contact, do not give rise to conceit on account of mentally compounded sensory contact, do not give rise to the conceit that mentally compounded sensory contact is ‘mine,’ and do not give rise to conceit about mentally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise [F.257.b] to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.201「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起意觸之慢，不由意觸而生慢，不生起意觸是「我的」之慢，不生起關於意觸之慢，則不生起夢之慢，不由夢而生慢，不生起夢是「我的」之慢，不生起關於夢之慢。不生起幻之慢，不由幻而生慢，不生起幻是「我的」之慢，不生起關於幻之慢。不生起焰之慢，不由焰而生慢，不生起焰是「我的」之慢，不生起關於焰之慢。不生起響之慢，不由響而生慢，不生起響是「我的」之慢，不生起關於響之慢。不生起陽焰之慢，不由陽焰而生慢，不生起陽焰是「我的」之慢，不生起關於陽焰之慢。不生起空中樓閣之慢，不由空中樓閣而生慢，不生起空中樓閣是「我的」之慢，不生起關於空中樓閣之慢。不生起化之慢，不由化而生慢，不生起化是「我的」之慢，不生起關於化之慢。」

28.202“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by visually compounded sensory contact, do not give rise to conceit on account of feelings conditioned by visually compounded sensory contact, do not give rise to the conceit that feelings conditioned by visually compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by visually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in [F.258.a] the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.202「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若對眼觸所生受不生慢，不因眼觸所生受而生慢，不生『眼觸所生受是我的』之慢，不生關於眼觸所生受的慢，則不生夢之慢，不因夢而生慢，不生『夢是我的』之慢，不生關於夢的慢。不生幻之慢，不因幻而生慢，不生『幻是我的』之慢，不生關於幻的慢。不生焰之慢，不因焰而生慢，不生『焰是我的』之慢，不生關於焰的慢。不生響之慢，不因響而生慢，不生『響是我的』之慢，不生關於響的慢。不生陽焰之慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不生關於陽焰的慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣的慢。不生化之慢，不因化而生慢，不生『化是我的』之慢，不生關於化的慢。」

28.203“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by aurally compounded sensory contact, do not give rise to conceit on account of feelings conditioned by aurally compounded sensory contact, do not give rise to the conceit that feelings conditioned by aurally compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by aurally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit [F.258.b] on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.203瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起耳觸所生受之慢，不因耳觸所生受而生起慢，不生起耳觸所生受為「我所」之慢，不生起關於耳觸所生受之慢，則不生起夢之慢，不因夢而生起慢，不生起夢為「我所」之慢，不生起關於夢之慢。不生起幻之慢，不因幻而生起慢，不生起幻為「我所」之慢，不生起關於幻之慢。不生起焰之慢，不因焰而生起慢，不生起焰為「我所」之慢，不生起關於焰之慢。不生起響之慢，不因響而生起慢，不生起響為「我所」之慢，不生起關於響之慢。不生起陽焰之慢，不因陽焰而生起慢，不生起陽焰為「我所」之慢，不生起關於陽焰之慢。不生起空中樓閣之慢，不因空中樓閣而生起慢，不生起空中樓閣為「我所」之慢，不生起關於空中樓閣之慢。不生起化之慢，不因化而生起慢，不生起化為「我所」之慢，不生起關於化之慢。

28.204“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by nasally compounded sensory contact, do not give rise to conceit on account of feelings conditioned by nasally compounded sensory contact, do not give rise to the conceit that feelings conditioned by nasally compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by nasally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit [F.259.a] about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.204瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生鼻觸所生受之慢，不以鼻觸所生受之故生慢，不生鼻觸所生受為「我」之慢，亦不生關於鼻觸所生受之慢，則不生夢之慢，不以夢之故生慢，不生夢為「我」之慢，亦不生關於夢之慢。不生幻之慢，不以幻之故生慢，不生幻為「我」之慢，亦不生關於幻之慢。不生焰之慢，不以焰之故生慢，不生焰為「我」之慢，亦不生關於焰之慢。不生響之慢，不以響之故生慢，不生響為「我」之慢，亦不生關於響之慢。不生陽焰之慢，不以陽焰之故生慢，不生陽焰為「我」之慢，亦不生關於陽焰之慢。不生空中樓閣之慢，不以空中樓閣之故生慢，不生空中樓閣為「我」之慢，亦不生關於空中樓閣之慢。不生化之慢，不以化之故生慢，不生化為「我」之慢，亦不生關於化之慢。

28.205“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by lingually compounded sensory contact, do not give rise to conceit on account of feelings conditioned by lingually compounded sensory contact, do not give rise to the conceit that feelings conditioned by lingually compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by lingually compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not [F.259.b] give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.205「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對舌觸所生受生起慢，不因舌觸所生受而生起慢，不生起舌觸所生受是『我的』這樣的慢，也不對舌觸所生受生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是『我的』這樣的慢，也不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是『我的』這樣的慢，也不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是『我的』這樣的慢，也不對焰生起慢。不對響生起慢，不因響而生起慢，不生起響是『我的』這樣的慢，也不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』這樣的慢，也不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』這樣的慢，也不對空中樓閣生起慢。也不對化生起慢，不因化而生起慢，不生起化是『我的』這樣的慢，也不對化生起慢。」

28.206“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by corporeally compounded sensory contact, do not give rise to conceit on account of feelings conditioned by corporeally compounded sensory contact, do not give rise to the conceit that feelings conditioned by corporeally compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by corporeally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise [F.260.a] to conceit about a magical display.

28.206「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生身觸所生受之慢，不由身觸所生受而生慢，不生身觸所生受為『我的』之慢，不生關於身觸所生受之慢，則不生夢之慢，不由夢而生慢，不生夢為『我的』之慢，不生關於夢之慢。不生幻之慢，不由幻而生慢，不生幻為『我的』之慢，不生關於幻之慢。不生焰之慢，不由焰而生慢，不生焰為『我的』之慢，不生關於焰之慢。不生響之慢，不由響而生慢，不生響為『我的』之慢，不生關於響之慢。不生陽焰之慢，不由陽焰而生慢，不生陽焰為『我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不由空中樓閣而生慢，不生空中樓閣為『我的』之慢，不生關於空中樓閣之慢。不生化之慢，不由化而生慢，不生化為『我的』之慢，不生關於化之慢。」

28.207“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of feelings conditioned by mentally compounded sensory contact, do not give rise to conceit on account of feelings conditioned by mentally compounded sensory contact, do not give rise to the conceit that feelings conditioned by mentally compounded sensory contact are ‘mine,’ and do not give rise to conceit about feelings conditioned by mentally compounded sensory contact, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.207「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若對意觸所生受不生慢，不因意觸所生受而生慢，不生『意觸所生受是我所』之慢，亦不對意觸所生受而生慢，即不對夢生慢，不因夢而生慢，不生『夢是我所』之慢，亦不對夢而生慢。不對幻生慢，不因幻而生慢，不生『幻是我所』之慢，亦不對幻而生慢。不對焰生慢，不因焰而生慢，不生『焰是我所』之慢，亦不對焰而生慢。不對響生慢，不因響而生慢，不生『響是我所』之慢，亦不對響而生慢。不對陽焰生慢，不因陽焰而生慢，不生『陽焰是我所』之慢，亦不對陽焰而生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生『空中樓閣是我所』之慢，亦不對空中樓閣而生慢。不對化生慢，不因化而生慢，不生『化是我所』之慢，亦不對化而生慢。」

28.208“Kauśika, when bodhisattva great beings [F.260.b] practice the perfection of wisdom, if they do not give rise to the conceit of the earth element, do not give rise to conceit on account of the earth element, do not give rise to the conceit that the earth element is ‘mine,’ and do not give rise to conceit about the earth element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.208「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對地界生慢，不因地界生慢，不對地界是『我的』生慢，不對地界生慢，則不對夢生慢，不因夢生慢，不對夢是『我的』生慢，不對夢生慢。不對幻生慢，不因幻生慢，不對幻是『我的』生慢，不對幻生慢。不對焰生慢，不因焰生慢，不對焰是『我的』生慢，不對焰生慢。不對響生慢，不因響生慢，不對響是『我的』生慢，不對響生慢。不對陽焰生慢，不因陽焰生慢，不對陽焰是『我的』生慢，不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣生慢，不對空中樓閣是『我的』生慢，不對空中樓閣生慢。不對化生慢，不因化生慢，不對化是『我的』生慢，不對化生慢。」

28.209“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the water element, do not give rise to conceit on account of the water element, do not give rise to the conceit that the water element [F.261.a] is ‘mine,’ and do not give rise to conceit about the water element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.209「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生水界之慢，不於水界生慢，不生水界為我所之慢，不生關於水界之慢，則不生夢之慢，不於夢生慢，不生夢為我所之慢，不生關於夢之慢。不生幻之慢，不於幻生慢，不生幻為我所之慢，不生關於幻之慢。不生焰之慢，不於焰生慢，不生焰為我所之慢，不生關於焰之慢。不生響之慢，不於響生慢，不生響為我所之慢，不生關於響之慢。不生陽焰之慢，不於陽焰生慢，不生陽焰為我所之慢，不生關於陽焰之慢。不生空中樓閣之慢，不於空中樓閣生慢，不生空中樓閣為我所之慢，不生關於空中樓閣之慢。不生化之慢，不於化生慢，不生化為我所之慢，不生關於化之慢。」

28.210“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the fire element, do not give rise to conceit on account of the fire element, do not give rise to the conceit that the fire element is ‘mine,’ and do not give rise to conceit about the fire element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ [F.261.b] and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.210「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不於火界生慢，不因火界生慢，不於火界是『我的』而生慢，不於火界生慢，則不於夢生慢，不因夢生慢，不於夢是『我的』而生慢，不於夢生慢。不於幻生慢，不因幻生慢，不於幻是『我的』而生慢，不於幻生慢。不於焰生慢，不因焰生慢，不於焰是『我的』而生慢，不於焰生慢。不於響生慢，不因響生慢，不於響是『我的』而生慢，不於響生慢。不於陽焰生慢，不因陽焰生慢，不於陽焰是『我的』而生慢，不於陽焰生慢。不於空中樓閣生慢，不因空中樓閣生慢，不於空中樓閣是『我的』而生慢，不於空中樓閣生慢。不於化生慢，不因化生慢，不於化是『我的』而生慢，不於化生慢。」

28.211“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the wind element, do not give rise to conceit on account of the wind element, do not give rise to the conceit that the wind element is ‘mine,’ and do not give rise to conceit about the wind element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise [F.262.a] to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.211瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生風界的慢，不因風界生慢，不生風界是「我的」的慢，不生關於風界的慢，則不生夢的慢，不因夢生慢，不生夢是「我的」的慢，不生關於夢的慢。不生幻的慢，不因幻生慢，不生幻是「我的」的慢，不生關於幻的慢。不生焰的慢，不因焰生慢，不生焰是「我的」的慢，不生關於焰的慢。不生響的慢，不因響生慢，不生響是「我的」的慢，不生關於響的慢。不生陽焰的慢，不因陽焰生慢，不生陽焰是「我的」的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣生慢，不生空中樓閣是「我的」的慢，不生關於空中樓閣的慢。不生化的慢，不因化生慢，不生化是「我的」的慢，不生關於化的慢。

28.212“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the space element, do not give rise to conceit on account of the space element, do not give rise to the conceit that the space element is ‘mine,’ and do not give rise to conceit about the space element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage [F.262.b] is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.212瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生空界之慢，不因空界而生慢，不生空界是「我的」之慢，也不生關於空界的慢，他們就不生夢之慢，不因夢而生慢，不生夢是「我的」之慢，也不生關於夢的慢。他們不生幻之慢，不因幻而生慢，不生幻是「我的」之慢，也不生關於幻的慢。他們不生焰之慢，不因焰而生慢，不生焰是「我的」之慢，也不生關於焰的慢。他們不生響之慢，不因響而生慢，不生響是「我的」之慢，也不生關於響的慢。他們不生陽焰之慢，不因陽焰而生慢，不生陽焰是「我的」之慢，也不生關於陽焰的慢。他們不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是「我的」之慢，也不生關於空中樓閣的慢。他們不生化之慢，不因化而生慢，不生化是「我的」之慢，也不生關於化的慢。

28.213“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the consciousness element, do not give rise to conceit on account of the consciousness element, do not give rise to the conceit that the consciousness element is ‘mine,’ and do not give rise to conceit about the consciousness element, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, [F.263.a] do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.213「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生識界之慢，不因識界而生慢，不生『識界是我的』之慢，亦不生關於識界之慢，則不生夢之慢，不因夢而生慢，不生『夢是我的』之慢，亦不生關於夢之慢。不生幻之慢，不因幻而生慢，不生『幻是我的』之慢，亦不生關於幻之慢。不生焰之慢，不因焰而生慢，不生『焰是我的』之慢，亦不生關於焰之慢。不生響之慢，不因響而生慢，不生『響是我的』之慢，亦不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生『陽焰是我的』之慢，亦不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，亦不生關於空中樓閣之慢。亦不生化之慢，不因化而生慢，不生『化是我的』之慢，亦不生關於化之慢。」

28.214“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of ignorance, do not give rise to conceit on account of ignorance, do not give rise to the conceit that ignorance is ‘mine,’ and do not give rise to conceit about ignorance, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ [F.263.b] and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.214「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生無明的慢，不因無明而生慢，不生無明是『我的』的慢，不生關於無明的慢，則不生夢的慢，不因夢而生慢，不生夢是『我的』的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是『我的』的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是『我的』的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是『我的』的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是『我的』的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是『我的』的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是『我的』的慢，不生關於化的慢。」

28.215“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit that they are formative predispositions, do not give rise to conceit on account of formative predispositions, do not give rise to the conceit to conceit that formative predispositions are ‘mine,’ and do not give rise to conceit about formative predispositions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not [F.264.a] give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.215「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起行的慢，不因行而生起慢，不生起行是我的執著，也不對行生起慢，則不生起夢的慢，不因夢而生起慢，不生起夢是我的執著，也不對夢生起慢。不生起幻的慢，不因幻而生起慢，不生起幻是我的執著，也不對幻生起慢。不生起焰的慢，不因焰而生起慢，不生起焰是我的執著，也不對焰生起慢。不生起響的慢，不因響而生起慢，不生起響是我的執著，也不對響生起慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是我的執著，也不對陽焰生起慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是我的執著，也不對空中樓閣生起慢。不生起化的慢，不因化而生起慢，不生起化是我的執著，也不對化生起慢。」

28.216“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of consciousness, do not give rise to conceit on account of consciousness, do not give rise to the conceit that consciousness is ‘mine,’ and do not give rise to conceit about consciousness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display [F.264.b] is ‘mine,’ and do not give rise to conceit about a magical display.

28.216「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生識的慢，不因識而生慢，不生識是『我的』的慢，不生關於識的慢，則不生夢的慢，不因夢而生慢，不生夢是『我的』的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是『我的』的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是『我的』的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是『我的』的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是『我的』的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是『我的』的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是『我的』的慢，不生關於化的慢。」

28.217“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of name and form, do not give rise to conceit on account of name and form, do not give rise to the conceit that name and form are ‘mine,’ and do not give rise to conceit about name and form, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.217「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生名色慢，不因名色生慢，不生名色是我慢，不生於名色慢，則不生夢慢，不因夢生慢，不生夢是我慢，不生於夢慢。不生幻慢，不因幻生慢，不生幻是我慢，不生於幻慢。不生焰慢，不因焰生慢，不生焰是我慢，不生於焰慢。不生響慢，不因響生慢，不生響是我慢，不生於響慢。不生陽焰慢，不因陽焰生慢，不生陽焰是我慢，不生於陽焰慢。不生空中樓閣慢，不因空中樓閣生慢，不生空中樓閣是我慢，不生於空中樓閣慢。不生化慢，不因化生慢，不生化是我慢，不生於化慢。」

28.218“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of [F.265.a] the six sense fields, do not give rise to conceit on account of the six sense fields, do not give rise to the conceit that the six sense fields are ‘mine,’ and do not give rise to conceit about the six sense fields, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.218「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對六入生起慢，不因六入而生起慢，不生起『六入是我的』的慢，不對六入生起慢，則不對夢生起慢，不因夢而生起慢，不生起『夢是我的』的慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起『幻是我的』的慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起『焰是我的』的慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起『響是我的』的慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起『化是我的』的慢，不對化生起慢。」

28.219“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sensory contact, do not give rise to conceit on account of sensory contact, do not give rise to the conceit that sensory contact is ‘mine,’ and do not give rise to conceit about sensory contact, they do not give rise to the conceit of a dream, [F.265.b] do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.219「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對觸生起慢，不因觸而生起慢，不生起觸是『我的』的慢，也不對觸生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是『我的』的慢，也不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是『我的』的慢，也不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是『我的』的慢，也不對焰生起慢。不對響生起慢，不因響而生起慢，不生起響是『我的』的慢，也不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，也不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，也不對空中樓閣生起慢。也不對化生起慢，不因化而生起慢，不生起化是『我的』的慢，也不對化生起慢。」

28.220“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of sensation, do not give rise to conceit on account of sensation, do not give rise to the conceit that sensation is ‘mine,’ and do not give rise to conceit about sensation, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, [F.266.a] do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.220「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起受的慢，不因受而生起慢，不生起受是『我的』的慢，並且不生起關於受的慢，他們就不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，並且不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，並且不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，並且不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，並且不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，並且不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，並且不生起關於空中樓閣的慢。並且他們不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，並且不生起關於化的慢。」

28.221“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of craving, do not give rise to conceit on account of craving, do not give rise to the conceit that craving is ‘mine,’ and do not give rise to conceit about craving, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage [F.266.b] is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.221「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，如果對於愛不生慢，不因愛而生慢，不生『愛是我的』之慢，不對愛生慢，就不生夢之慢，不因夢而生慢，不生『夢是我的』之慢，不對夢生慢。不生幻之慢，不因幻而生慢，不生『幻是我的』之慢，不對幻生慢。不生焰之慢，不因焰而生慢，不生『焰是我的』之慢，不對焰生慢。不生響之慢，不因響而生慢，不生『響是我的』之慢，不對響生慢。不生陽焰之慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不對陽焰生慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不對空中樓閣生慢。也不生化之慢，不因化而生慢，不生『化是我的』之慢，不對化生慢。」

28.222“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of grasping, do not give rise to conceit on account of grasping, do not give rise to the conceit that grasping is ‘mine,’ and do not give rise to conceit about grasping, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not [F.267.a] give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.222「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生取著之慢，不因取著而生慢，不生『取著是我的』之慢，不生關於取著之慢，則不生夢之慢，不因夢而生慢，不生『夢是我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生『幻是我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生『焰是我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生『響是我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣之慢。亦不生化之慢，不因化而生慢，不生『化是我的』之慢，不生關於化之慢。」

28.223“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the rebirth process, do not give rise to conceit on account of the rebirth process, do not give rise to the conceit that the rebirth process is ‘mine,’ and do not give rise to conceit about the rebirth process, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. [F.267.b] They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.223瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生有之慢，不因有而生慢，不生有是我之慢，亦不生關於有之慢，則不生夢之慢，不因夢而生慢，不生夢是我之慢，亦不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是我之慢，亦不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是我之慢，亦不生關於焰之慢。不生響之慢，不因響而生慢，不生響是我之慢，亦不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是我之慢，亦不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是我之慢，亦不生關於空中樓閣之慢。亦不生化之慢，不因化而生慢，不生化是我之慢，亦不生關於化之慢。

28.224“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of birth , do not give rise to conceit on account of birth , do not give rise to the conceit that birth is ‘mine,’ and do not give rise to conceit about birth , they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. [F.268.a] And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.224「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起關於生的慢，不因生而生起慢，不生起生是『我的』的慢，不生起關於生的慢，則不生起關於夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不生起關於夢的慢。不生起關於幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不生起關於幻的慢。不生起關於焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不生起關於焰的慢。不生起關於響的慢，不因響而生起慢，不生起響是『我的』的慢，不生起關於響的慢。不生起關於陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。不生起關於空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。也不生起關於化的慢，不因化而生起慢，不生起化是『我的』的慢，不生起關於化的慢。」

28.225“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of aging and death, do not give rise to conceit on account of aging and death, do not give rise to the conceit that aging and death are ‘mine,’ and do not give rise to conceit about aging and death, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ [F.268.b] and do not give rise to conceit about a magical display. [B19]

28.225「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，如果他們對老死不生慢，不因老死而生慢，不生慢以為老死是『我的』，也不對老死生慢，那麼他們對夢不生慢，不因夢而生慢，不生慢以為夢是『我的』，也不對夢生慢。他們對幻不生慢，不因幻而生慢，不生慢以為幻是『我的』，也不對幻生慢。他們對焰不生慢，不因焰而生慢，不生慢以為焰是『我的』，也不對焰生慢。他們對響不生慢，不因響而生慢，不生慢以為響是『我的』，也不對響生慢。他們對陽焰不生慢，不因陽焰而生慢，不生慢以為陽焰是『我的』，也不對陽焰生慢。他們對空中樓閣不生慢，不因空中樓閣而生慢，不生慢以為空中樓閣是『我的』，也不對空中樓閣生慢。他們對化不生慢，不因化而生慢，不生慢以為化是『我的』，也不對化生慢。」

28.226“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the perfection of generosity, do not give rise to conceit on account of the perfection of generosity, do not give rise to the conceit that the perfection of generosity is ‘mine,’ and do not give rise to conceit about the perfection of generosity, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ [F.269.a] and do not give rise to conceit about a magical display.

28.226「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，如果對布施波羅蜜不生慢，不以布施波羅蜜而生慢，不生『布施波羅蜜是我的』之慢，也不對布施波羅蜜生慢，那麼他們對夢不生慢，不以夢而生慢，不生『夢是我的』之慢，也不對夢生慢。他們對幻不生慢，不以幻而生慢，不生『幻是我的』之慢，也不對幻生慢。他們對焰不生慢，不以焰而生慢，不生『焰是我的』之慢，也不對焰生慢。他們對響不生慢，不以響而生慢，不生『響是我的』之慢，也不對響生慢。他們對陽焰不生慢，不以陽焰而生慢，不生『陽焰是我的』之慢，也不對陽焰生慢。他們對空中樓閣不生慢，不以空中樓閣而生慢，不生『空中樓閣是我的』之慢，也不對空中樓閣生慢。他們對化不生慢，不以化而生慢，不生『化是我的』之慢，也不對化生慢。」

28.227“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the perfection of ethical discipline, do not give rise to conceit on account of the perfection of ethical discipline, do not give rise to the conceit that the perfection of ethical discipline is ‘mine,’ and do not give rise to conceit about the perfection of ethical discipline, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.227「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起持戒波羅蜜的慢，不因持戒波羅蜜而生起慢，不生起『持戒波羅蜜是我的』之慢，也不生起關於持戒波羅蜜的慢，則他們不生起夢的慢，不因夢而生起慢，不生起『夢是我的』之慢，也不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起『幻是我的』之慢，也不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起『焰是我的』之慢，也不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起『響是我的』之慢，也不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，也不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，也不生起關於空中樓閣的慢。他們也不生起化的慢，不因化而生起慢，不生起『化是我的』之慢，也不生起關於化的慢。」

28.228“Kauśika, when [F.269.b] bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the perfection of tolerance, do not give rise to conceit on account of the perfection of tolerance, do not give rise to the conceit that the perfection of tolerance is ‘mine,’ and do not give rise to conceit about the perfection of tolerance, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.228「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對忍辱波羅蜜多生起慢，不因忍辱波羅蜜多而生起慢，不生起『忍辱波羅蜜多是我的』之慢，不對忍辱波羅蜜多生起慢，則不對夢生起慢，不因夢而生起慢，不生起『夢是我的』之慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起『幻是我的』之慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起『焰是我的』之慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起『響是我的』之慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起『化是我的』之慢，不對化生起慢。」

28.229“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not [F.270.a] give rise to the conceit of the perfection of perseverance, do not give rise to conceit on account of the perfection of perseverance, do not give rise to the conceit that the perfection of perseverance is ‘mine,’ and do not give rise to conceit about the perfection of perseverance, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.229「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對精進波羅蜜多生慢，不因精進波羅蜜多而生慢，不生『精進波羅蜜多是我的』之慢，也不對精進波羅蜜多生慢，則不對夢生慢，不因夢而生慢，不生『夢是我的』之慢，也不對夢生慢。不對幻生慢，不因幻而生慢，不生『幻是我的』之慢，也不對幻生慢。不對焰生慢，不因焰而生慢，不生『焰是我的』之慢，也不對焰生慢。不對響生慢，不因響而生慢，不生『響是我的』之慢，也不對響生慢。不對陽焰生慢，不因陽焰而生慢，不生『陽焰是我的』之慢，也不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，也不對空中樓閣生慢。不對化生慢，不因化而生慢，不生『化是我的』之慢，也不對化生慢。」

28.230“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the perfection of meditative concentration, do not give rise to conceit on account of [F.270.b] the perfection of meditative concentration, do not give rise to the conceit that the perfection of meditative concentration is ‘mine,’ and do not give rise to conceit about the perfection of meditative concentration, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.230「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起禪定波羅蜜多之慢，不因禪定波羅蜜多而生起慢，不生起『禪定波羅蜜多是我的』之慢，不生起關於禪定波羅蜜多的慢，則不生起夢之慢，不因夢而生起慢，不生起『夢是我的』之慢，不生起關於夢的慢。不生起幻之慢，不因幻而生起慢，不生起『幻是我的』之慢，不生起關於幻的慢。不生起焰之慢，不因焰而生起慢，不生起『焰是我的』之慢，不生起關於焰的慢。不生起響之慢，不因響而生起慢，不生起『響是我的』之慢，不生起關於響的慢。不生起陽焰之慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，不生起關於陽焰的慢。不生起空中樓閣之慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，不生起關於空中樓閣的慢。亦不生起化之慢，不因化而生起慢，不生起『化是我的』之慢，不生起關於化的慢。」

28.231“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the perfection of wisdom, do not give rise to conceit on account of the perfection of wisdom, do not give rise to the conceit that the perfection of wisdom is ‘mine,’ [F.271.a] and do not give rise to conceit about the perfection of wisdom, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.231「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起般若波羅蜜多的慢，不因般若波羅蜜多而生起慢，不生起『般若波羅蜜多是我的』之慢，不生起關於般若波羅蜜多的慢，則不生起夢的慢，不因夢而生起慢，不生起『夢是我的』之慢，不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起『幻是我的』之慢，不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起『焰是我的』之慢，不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起『響是我的』之慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起『化是我的』之慢，不生起關於化的慢。」

28.232“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of internal phenomena, do not give rise to conceit on account of the emptiness of internal phenomena, do not give rise [F.271.b] to the conceit that the emptiness of internal phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of internal phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.232「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，如果不對內空生起慢，不因內空而生起慢，不生起內空是『我的』的慢，也不對內空生起慢，那麼他們就不對夢生起慢，不因夢而生起慢，不生起夢是『我的』的慢，也不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起幻是『我的』的慢，也不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起焰是『我的』的慢，也不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起響是『我的』的慢，也不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，也不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，也不對空中樓閣生起慢。他們也不對化生起慢，不因化而生起慢，不生起化是『我的』的慢，也不對化生起慢。」

28.233“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of external phenomena, do not give rise to conceit on account of the emptiness of external phenomena, do not give rise to the conceit that the emptiness of external phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of external phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is [F.272.a] ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.233「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對外空生起慢，不因外空而生起慢，不生起『外空是我的』之慢，不對外空生起慢，則他們不對夢生起慢，不因夢而生起慢，不生起『夢是我的』之慢，不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起『幻是我的』之慢，不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起『焰是我的』之慢，不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起『響是我的』之慢，不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，不對空中樓閣生起慢。他們不對化生起慢，不因化而生起慢，不生起『化是我的』之慢，不對化生起慢。」

28.234“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of external and internal phenomena, do not give rise to conceit on account of the emptiness of external and internal phenomena, do not give rise to the conceit that the emptiness of external and internal phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of external and internal phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage [F.272.b] is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.234瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，如果對內外空不生慢，不因內外空而生慢，不生「內外空是我的」之慢，對內外空也不生慢，就不對夢生慢，不因夢而生慢，不生「夢是我的」之慢，對夢也不生慢。不對幻生慢，不因幻而生慢，不生「幻是我的」之慢，對幻也不生慢。不對焰生慢，不因焰而生慢，不生「焰是我的」之慢，對焰也不生慢。不對響生慢，不因響而生慢，不生「響是我的」之慢，對響也不生慢。不對陽焰生慢，不因陽焰而生慢，不生「陽焰是我的」之慢，對陽焰也不生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生「空中樓閣是我的」之慢，對空中樓閣也不生慢。不對化生慢，不因化而生慢，不生「化是我的」之慢，對化也不生慢。

28.235“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of emptiness, do not give rise to conceit on account of the emptiness of emptiness, do not give rise to the conceit that the emptiness of emptiness is ‘mine,’ and do not give rise to conceit about the emptiness of emptiness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that [F.273.a] an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.235瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起空空之慢，不因空空而生起慢，不生起空空是「我的」之慢，且不生起關於空空之慢，則他們不生起夢之慢，不因夢而生起慢，不生起夢是「我的」之慢，且不生起關於夢之慢。他們不生起幻之慢，不因幻而生起慢，不生起幻是「我的」之慢，且不生起關於幻之慢。他們不生起焰之慢，不因焰而生起慢，不生起焰是「我的」之慢，且不生起關於焰之慢。他們不生起響之慢，不因響而生起慢，不生起響是「我的」之慢，且不生起關於響之慢。他們不生起陽焰之慢，不因陽焰而生起慢，不生起陽焰是「我的」之慢，且不生起關於陽焰之慢。他們不生起空中樓閣之慢，不因空中樓閣而生起慢，不生起空中樓閣是「我的」之慢，且不生起關於空中樓閣之慢。並且他們不生起化之慢，不因化而生起慢，不生起化是「我的」之慢，且不生起關於化之慢。

28.236“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of great extent, do not give rise to conceit on account of the emptiness of great extent, do not give rise to the conceit that the emptiness of great extent is ‘mine,’ and do not give rise to conceit about the emptiness of great extent, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of [F.273.b] an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.236瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生大空的慢，不因大空而生慢，不生大空是「我的」的慢，也不生關於大空的慢，則不生夢的慢，不因夢而生慢，不生夢是「我的」的慢，也不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是「我的」的慢，也不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是「我的」的慢，也不生關於焰的慢。不生響的慢，不因響而生慢，不生響是「我的」的慢，也不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是「我的」的慢，也不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是「我的」的慢，也不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是「我的」的慢，也不生關於化的慢。

28.237“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of ultimate reality, do not give rise to conceit on account of the emptiness of ultimate reality, do not give rise to the conceit that the emptiness of ultimate reality is ‘mine,’ and do not give rise to conceit about the emptiness of ultimate reality, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit [F.274.a] on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.237瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不於勝義空生慢，不因勝義空而生慢，不於勝義空是我而生慢，不於勝義空生起慢，則不於夢生慢，不因夢而生慢，不於夢是我而生慢，不於夢生起慢。不於幻生慢，不因幻而生慢，不於幻是我而生慢，不於幻生起慢。不於焰生慢，不因焰而生慢，不於焰是我而生慢，不於焰生起慢。不於響生慢，不因響而生慢，不於響是我而生慢，不於響生起慢。不於陽焰生慢，不因陽焰而生慢，不於陽焰是我而生慢，不於陽焰生起慢。不於空中樓閣生慢，不因空中樓閣而生慢，不於空中樓閣是我而生慢，不於空中樓閣生起慢。亦不於化生慢，不因化而生慢，不於化是我而生慢，不於化生起慢。

28.238“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of conditioned phenomena, do not give rise to conceit on account of the emptiness of conditioned phenomena, do not give rise to the conceit that the emptiness of conditioned phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of conditioned phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not [F.274.b] give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.238「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起有為空的慢，不因有為空而生起慢，不生起『有為空是我的』的慢，也不生起關於有為空的慢，則不生起夢的慢，不因夢而生起慢，不生起『夢是我的』的慢，也不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起『幻是我的』的慢，也不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起『焰是我的』的慢，也不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起『響是我的』的慢，也不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，也不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，也不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起『化是我的』的慢，也不生起關於化的慢。」

28.239“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of unconditioned phenomena, do not give rise to conceit on account of the emptiness of unconditioned phenomena, do not give rise to the conceit that the emptiness of unconditioned phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of unconditioned phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.239「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對無為空生慢，不因無為空而生慢，不生起『無為空是我的』之慢，不對無為空生慢，則不對夢生慢，不因夢而生慢，不生起『夢是我的』之慢，不對夢生慢。不對幻生慢，不因幻而生慢，不生起『幻是我的』之慢，不對幻生慢。不對焰生慢，不因焰而生慢，不生起『焰是我的』之慢，不對焰生慢。不對響生慢，不因響而生慢，不生起『響是我的』之慢，不對響生慢。不對陽焰生慢，不因陽焰而生慢，不生起『陽焰是我的』之慢，不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生起『空中樓閣是我的』之慢，不對空中樓閣生慢。不對化生慢，不因化而生慢，不生起『化是我的』之慢，不對化生慢。」

28.240“Kauśika, when [F.275.a] bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of the unlimited, do not give rise to conceit on account of the emptiness of the unlimited, do not give rise to the conceit that the emptiness of the unlimited is ‘mine,’ and do not give rise to conceit about the emptiness of the unlimited, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.240瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對無邊空生慢，不因無邊空生慢，不對「無邊空是我的」生慢，不對無邊空的事生慢，則不對夢生慢，不因夢生慢，不對「夢是我的」生慢，不對夢的事生慢。不對幻生慢，不因幻生慢，不對「幻是我的」生慢，不對幻的事生慢。不對焰生慢，不因焰生慢，不對「焰是我的」生慢，不對焰的事生慢。不對響生慢，不因響生慢，不對「響是我的」生慢，不對響的事生慢。不對陽焰生慢，不因陽焰生慢，不對「陽焰是我的」生慢，不對陽焰的事生慢。不對空中樓閣生慢，不因空中樓閣生慢，不對「空中樓閣是我的」生慢，不對空中樓閣的事生慢。不對化生慢，不因化生慢，不對「化是我的」生慢，不對化的事生慢。

28.241“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not [F.275.b] give rise to the conceit of the emptiness of that which has neither beginning nor end, do not give rise to conceit on account of the emptiness of that which has neither beginning nor end, do not give rise to the conceit that the emptiness of that which has neither beginning nor end is ‘mine,’ and do not give rise to conceit about the emptiness of that which has neither beginning nor end, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.241「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對無始無終空生起慢，不因無始無終空而生起慢，不生起『無始無終空是我的』的慢，不對無始無終空生起慢，則不對夢生起慢，不因夢而生起慢，不生起『夢是我的』的慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起『幻是我的』的慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起『焰是我的』的慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起『響是我的』的慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起『化是我的』的慢，不對化生起慢。」

28.242“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of nonexclusion, do not give rise to conceit on account of the emptiness of nonexclusion, do not give rise to the conceit that the emptiness of nonexclusion is ‘mine,’ and do not give rise to conceit [F.276.a] about the emptiness of nonexclusion, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.242「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若對無遮空不生慢，不因無遮空而生慢，不生『無遮空是我的』之慢，不對無遮空生慢，則對夢不生慢，不因夢而生慢，不生『夢是我的』之慢，不對夢生慢。對幻不生慢，不因幻而生慢，不生『幻是我的』之慢，不對幻生慢。對焰不生慢，不因焰而生慢，不生『焰是我的』之慢，不對焰生慢。對響不生慢，不因響而生慢，不生『響是我的』之慢，不對響生慢。對陽焰不生慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不對陽焰生慢。對空中樓閣不生慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不對空中樓閣生慢。對化不生慢，不因化而生慢，不生『化是我的』之慢，不對化生慢。」

28.243“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of inherent nature, do not give rise to conceit on account of the emptiness of inherent nature, do not give rise to the conceit that the emptiness of inherent nature is ‘mine,’ and do not give rise to conceit about the emptiness of inherent nature, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is [F.276.b] ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.243瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起自性空的慢，不因自性空而生起慢，不生起自性空是「我的」的慢，且不生起關於自性空的慢，則他們不生起夢的慢，不因夢而生起慢，不生起夢是「我的」的慢，且不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是「我的」的慢，且不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是「我的」的慢，且不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是「我的」的慢，且不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是「我的」的慢，且不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是「我的」的慢，且不生起關於空中樓閣的慢。他們亦不生起化的慢，不因化而生起慢，不生起化是「我的」的慢，且不生起關於化的慢。

28.244“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of all phenomena, do not give rise to conceit on account of the emptiness of all phenomena, do not give rise to the conceit that the emptiness of all phenomena is ‘mine,’ and do not give rise to conceit about the emptiness of all phenomena, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. [F.277.a] They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.244瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對一切法空生起慢，不因一切法空而生起慢，不生起「一切法空是我的」這樣的慢，也不對一切法空生起慢，則不對夢生起慢，不因夢而生起慢，不生起「夢是我的」這樣的慢，也不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起「幻是我的」這樣的慢，也不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起「焰是我的」這樣的慢，也不對焰生起慢。不對響生起慢，不因響而生起慢，不生起「響是我的」這樣的慢，也不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起「陽焰是我的」這樣的慢，也不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起「空中樓閣是我的」這樣的慢，也不對空中樓閣生起慢。也不對化生起慢，不因化而生起慢，不生起「化是我的」這樣的慢，也不對化生起慢。

28.245“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of intrinsic defining characteristics, do not give rise to conceit on account of the emptiness of intrinsic defining characteristics, do not give rise to the conceit that the emptiness of intrinsic defining characteristics is ‘mine,’ and do not give rise to conceit about the emptiness of intrinsic defining characteristics, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that [F.277.b] a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.245「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生自相空之慢，不因自相空而生慢，不生自相空是『我的』之慢，不生關於自相空之慢，則不生夢之慢，不因夢而生慢，不生夢是『我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是『我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是『我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是『我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是『我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是『我的』之慢，不生關於空中樓閣之慢。亦不生化之慢，不因化而生慢，不生化是『我的』之慢，不生關於化之慢。」

28.246“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of that which cannot be apprehended, do not give rise to conceit on account of the emptiness of that which cannot be apprehended, do not give rise to the conceit that the emptiness of that which cannot be apprehended is ‘mine,’ and do not give rise to conceit about the emptiness of that which cannot be apprehended, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, [F.278.a] do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.246「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生無取空的慢，不因無取空而生慢，不生無取空是『我的』的慢，不生關於無取空的慢，則不生夢的慢，不因夢而生慢，不生夢是『我的』的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是『我的』的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是『我的』的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是『我的』的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是『我的』的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是『我的』的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是『我的』的慢，不生關於化的慢。」

28.247“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of nonentities, do not give rise to conceit on account of the emptiness of nonentities, do not give rise to the conceit that the emptiness of nonentities is ‘mine,’ and do not give rise to conceit about the emptiness of nonentities, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of [F.278.b] an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.247「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不於無有空生慢，不因無有空生慢，不於無有空是『我的』生慢，不於無有空生慢，則不於夢生慢，不因夢生慢，不於夢是『我的』生慢，不於夢生慢。不於幻生慢，不因幻生慢，不於幻是『我的』生慢，不於幻生慢。不於焰生慢，不因焰生慢，不於焰是『我的』生慢，不於焰生慢。不於響生慢，不因響生慢，不於響是『我的』生慢，不於響生慢。不於陽焰生慢，不因陽焰生慢，不於陽焰是『我的』生慢，不於陽焰生慢。不於空中樓閣生慢，不因空中樓閣生慢，不於空中樓閣是『我的』生慢，不於空中樓閣生慢。不於化生慢，不因化生慢，不於化是『我的』生慢，不於化生慢。」

28.248“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of essential nature, do not give rise to conceit on account of the emptiness of essential nature, do not give rise to the conceit that the emptiness of essential nature is ‘mine,’ and do not give rise to conceit about the emptiness of essential nature, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of [F.279.a] a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.248「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生本性空之慢，不因本性空而生慢，不生本性空是『我的』之慢，不生關於本性空之慢，則不生夢之慢，不因夢而生慢，不生夢是『我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是『我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是『我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是『我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是『我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是『我的』之慢，不生關於空中樓閣之慢。亦不生化之慢，不因化而生慢，不生化是『我的』之慢，不生關於化之慢。」

28.249“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness of an essential nature of nonentities, do not give rise to conceit on account of the emptiness of an essential nature of nonentities, do not give rise to the conceit that the emptiness of an essential nature of nonentities is ‘mine,’ and do not give rise to conceit about the emptiness of an essential nature of nonentities, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle [F.279.b] in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.249瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對無性無性空生起慢，不因無性無性空而生起慢，不生起「無性無性空是我的」之慢，不對無性無性空生起慢，則不對夢生起慢，不因夢而生起慢，不生起「夢是我的」之慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起「幻是我的」之慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起「焰是我的」之慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起「響是我的」之慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起「陽焰是我的」之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起「空中樓閣是我的」之慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起「化是我的」之慢，不對化生起慢。

28.250“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the applications of mindfulness, do not give rise to conceit on account of the applications of mindfulness, do not give rise to the conceit that the applications of mindfulness are ‘mine,’ and do not give rise to conceit about the applications of mindfulness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not [F.280.a] give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.250「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對念處生起慢，不因念處而生起慢，不生起念處是『我的』之慢，不對念處生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是『我的』之慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是『我的』之慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是『我的』之慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起響是『我的』之慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』之慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起化是『我的』之慢，不對化生起慢。」

28.251“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the correct exertions, do not give rise to conceit on account of the correct exertions, do not give rise to the conceit that the correct exertions are ‘mine,’ and do not give rise to conceit about the correct exertions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.251「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對正勤生起慢，不因正勤生起慢，不生起『正勤是我的』之慢，不對正勤生起慢，則不對夢生起慢，不因夢生起慢，不生起『夢是我的』之慢，不對夢生起慢。不對幻生起慢，不因幻生起慢，不生起『幻是我的』之慢，不對幻生起慢。不對焰生起慢，不因焰生起慢，不生起『焰是我的』之慢，不對焰生起慢。不對響生起慢，不因響生起慢，不生起『響是我的』之慢，不對響生起慢。不對陽焰生起慢，不因陽焰生起慢，不生起『陽焰是我的』之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣生起慢，不生起『空中樓閣是我的』之慢，不對空中樓閣生起慢。不對化生起慢，不因化生起慢，不生起『化是我的』之慢，不對化生起慢。」

28.252“Kauśika, when [F.280.b] bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the supports for miraculous ability, do not give rise to conceit on account of the supports for miraculous ability, do not give rise to the conceit that the supports for miraculous ability are ‘mine,’ and do not give rise to conceit about the supports for miraculous ability, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.252「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對神足生起慢，不因神足而生起慢，不生起『神足是我的』的慢，也不對神足生起慢，他們就不對夢生起慢，不因夢而生起慢，不生起『夢是我的』的慢，也不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不生起『幻是我的』的慢，也不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不生起『焰是我的』的慢，也不對焰生起慢。他們不對響生起慢，不因響而生起慢，不生起『響是我的』的慢，也不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，也不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，也不對空中樓閣生起慢。他們不對化生起慢，不因化而生起慢，不生起『化是我的』的慢，也不對化生起慢。」

28.253“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the faculties , do not give rise to conceit [F.281.a] on account of the faculties , do not give rise to the conceit that the faculties are ‘mine,’ and do not give rise to conceit about the faculties , they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.253「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對根生起慢，不因根而生起慢，不生起根是『我的』之慢，不對根之事生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是『我的』之慢，不對夢之事生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是『我的』之慢，不對幻之事生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是『我的』之慢，不對焰之事生起慢。不對響生起慢，不因響而生起慢，不生起響是『我的』之慢，不對響之事生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』之慢，不對陽焰之事生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』之慢，不對空中樓閣之事生起慢。不對化生起慢，不因化而生起慢，不生起化是『我的』之慢，不對化之事生起慢。」

28.254“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the powers, do not give rise to conceit on account of the powers, do not give rise to the conceit that the powers are ‘mine,’ and do not give rise to conceit about the powers, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not [F.281.b] give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.254「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起力的慢，不因力而生起慢，不生起力是『我的』的慢，不生起關於力的慢，則不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，不生起關於化的慢。」

28.255“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the branches of enlightenment, do not give rise to conceit on account of the branches of enlightenment, do not give rise to the conceit that the branches of enlightenment are ‘mine,’ and do not give rise to conceit about the branches of enlightenment, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account [F.282.a] of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.255「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起覺支的慢，不因覺支而生起慢，不生起『覺支是我的』的慢，不生起關於覺支的慢，他們就不生起夢的慢，不因夢而生起慢，不生起『夢是我的』的慢，不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起『幻是我的』的慢，不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起『焰是我的』的慢，不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起『響是我的』的慢，不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，不生起關於空中樓閣的慢。他們不生起化的慢，不因化而生起慢，不生起『化是我的』的慢，不生起關於化的慢。」

28.256“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the noble eightfold path, do not give rise to conceit on account of the noble eightfold path, do not give rise to the conceit that the noble eightfold path is ‘mine,’ and do not give rise to conceit about the noble eightfold path, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about [F.282.b] an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.256瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起八正道的慢，不因八正道而生起慢，不生起八正道是「我的」之慢，也不生起關於八正道的慢，他們就不生起夢的慢，不因夢而生起慢，不生起夢是「我的」之慢，也不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是「我的」之慢，也不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是「我的」之慢，也不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是「我的」之慢，也不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是「我的」之慢，也不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是「我的」之慢，也不生起關於空中樓閣的慢。他們也不生起化的慢，不因化而生起慢，不生起化是「我的」之慢，也不生起關於化的慢。

28.257“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the truths of the noble ones, do not give rise to conceit on account of the truths of the noble ones, do not give rise to the conceit that the truths of the noble ones are ‘mine,’ and do not give rise to conceit about the truths of the noble ones, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. [F.283.a] They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.257「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起聖諦的慢，不因聖諦而生慢，不生起『聖諦是我的』的慢，不生起關於聖諦的慢，則不生起夢的慢，不因夢而生慢，不生起『夢是我的』的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生慢，不生起『幻是我的』的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生慢，不生起『焰是我的』的慢，不生起關於焰的慢。不生起響的慢，不因響而生慢，不生起『響是我的』的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生慢，不生起『陽焰是我的』的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生慢，不生起『空中樓閣是我的』的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生慢，不生起『化是我的』的慢，不生起關於化的慢。」

28.258“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the meditative concentrations, do not give rise to conceit on account of the meditative concentrations, do not give rise to the conceit that the meditative concentrations are ‘mine,’ and do not give rise to conceit about the meditative concentrations, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not [F.283.b] give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.258「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不於禪定生慢，不因禪定生慢，不於禪定是我而生慢，不於禪定生慢，則不於夢生慢，不因夢生慢，不於夢是我而生慢，不於夢生慢。不於幻生慢，不因幻生慢，不於幻是我而生慢，不於幻生慢。不於焰生慢，不因焰生慢，不於焰是我而生慢，不於焰生慢。不於響生慢，不因響生慢，不於響是我而生慢，不於響生慢。不於陽焰生慢，不因陽焰生慢，不於陽焰是我而生慢，不於陽焰生慢。不於空中樓閣生慢，不因空中樓閣生慢，不於空中樓閣是我而生慢，不於空中樓閣生慢。不於化生慢，不因化生慢，不於化是我而生慢，不於化生慢。」

28.259“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the immeasurable attitudes, do not give rise to conceit on account of the immeasurable attitudes, do not give rise to the conceit that the immeasurable attitudes are ‘mine,’ and do not give rise to conceit about the immeasurable attitudes, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration [F.284.a] is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.259「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起四無量心的慢，不因四無量心而生起慢，不生起四無量心為「我的」的慢，不生起關於四無量心的慢，則不生起夢的慢，不因夢而生起慢，不生起夢為「我的」的慢，不生起關於夢的慢。不生起幻的慢，不因幻而生起慢，不生起幻為「我的」的慢，不生起關於幻的慢。不生起焰的慢，不因焰而生起慢，不生起焰為「我的」的慢，不生起關於焰的慢。不生起響的慢，不因響而生起慢，不生起響為「我的」的慢，不生起關於響的慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰為「我的」的慢，不生起關於陽焰的慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣為「我的」的慢，不生起關於空中樓閣的慢。不生起化的慢，不因化而生起慢，不生起化為「我的」的慢，不生起關於化的慢。」

28.260“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the formless absorptions, do not give rise to conceit on account of the formless absorptions, do not give rise to the conceit that the formless absorptions are ‘mine,’ and do not give rise to conceit about the formless absorptions, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration [F.284.b] is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.260「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生無色定之慢，不於無色定而生慢，不生『無色定是我的』之慢，亦不生關於無色定之慢，則不生夢之慢，不於夢而生慢，不生『夢是我的』之慢，亦不生關於夢之慢。不生幻之慢，不於幻而生慢，不生『幻是我的』之慢，亦不生關於幻之慢。不生焰之慢，不於焰而生慢，不生『焰是我的』之慢，亦不生關於焰之慢。不生響之慢，不於響而生慢，不生『響是我的』之慢，亦不生關於響之慢。不生陽焰之慢，不於陽焰而生慢，不生『陽焰是我的』之慢，亦不生關於陽焰之慢。不生空中樓閣之慢，不於空中樓閣而生慢，不生『空中樓閣是我的』之慢，亦不生關於空中樓閣之慢。不生化之慢，不於化而生慢，不生『化是我的』之慢，亦不生關於化之慢。」

28.261“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the eight liberations, do not give rise to conceit on account of the eight liberations, do not give rise to the conceit that the eight liberations are ‘mine,’ and do not give rise to conceit about the eight liberations, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of [F.285.a] a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.261瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對八解脫生起慢，不因八解脫而生起慢，不對八解脫是「我的」而生起慢，不對八解脫生起慢，則他們不對夢生起慢，不因夢而生起慢，不對夢是「我的」而生起慢，不對夢生起慢。他們不對幻生起慢，不因幻而生起慢，不對幻是「我的」而生起慢，不對幻生起慢。他們不對焰生起慢，不因焰而生起慢，不對焰是「我的」而生起慢，不對焰生起慢。他們不對響生起慢，不因響而生起慢，不對響是「我的」而生起慢，不對響生起慢。他們不對陽焰生起慢，不因陽焰而生起慢，不對陽焰是「我的」而生起慢，不對陽焰生起慢。他們不對空中樓閣生起慢，不因空中樓閣而生起慢，不對空中樓閣是「我的」而生起慢，不對空中樓閣生起慢。他們也不對化生起慢，不因化而生起慢，不對化是「我的」而生起慢，不對化生起慢。

28.262“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the nine serial steps of meditative absorption, do not give rise to conceit on account of the nine serial steps of meditative absorption, do not give rise to the conceit that the nine serial steps of meditative absorption are ‘mine,’ and do not give rise to conceit about the nine serial steps of meditative absorption, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, [F.285.b] do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.262瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對九次第定生慢，不因九次第定而生慢，不生「九次第定是我的」之慢，不對九次第定生慢，則不對夢生慢，不因夢而生慢，不生「夢是我的」之慢，不對夢生慢。不對幻生慢，不因幻而生慢，不生「幻是我的」之慢，不對幻生慢。不對焰生慢，不因焰而生慢，不生「焰是我的」之慢，不對焰生慢。不對響生慢，不因響而生慢，不生「響是我的」之慢，不對響生慢。不對陽焰生慢，不因陽焰而生慢，不生「陽焰是我的」之慢，不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生「空中樓閣是我的」之慢，不對空中樓閣生慢。不對化生慢，不因化而生慢，不生「化是我的」之慢，不對化生慢。

28.263“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the emptiness, signlessness, and wishlessness gateways to liberation, do not give rise to conceit on account of the emptiness, signlessness, and wishlessness gateways to liberation, do not give rise to the conceit that the emptiness, signlessness, and wishlessness gateways to liberation are ‘mine,’ and do not give rise to conceit about the emptiness, signlessness, and wishlessness gateways to liberation, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ [F.286.a] and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.263「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起空無相無願解脫門的慢，不因空無相無願解脫門而生起慢，不生起『空無相無願解脫門是我的』的慢，不對空無相無願解脫門生起慢，他們就不生起夢的慢，不因夢而生起慢，不生起『夢是我的』的慢，不對夢生起慢。他們不生起幻的慢，不因幻而生起慢，不生起『幻是我的』的慢，不對幻生起慢。他們不生起焰的慢，不因焰而生起慢，不生起『焰是我的』的慢，不對焰生起慢。他們不生起響的慢，不因響而生起慢，不生起『響是我的』的慢，不對響生起慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起『陽焰是我的』的慢，不對陽焰生起慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』的慢，不對空中樓閣生起慢。他們不生起化的慢，不因化而生起慢，不生起『化是我的』的慢，不對化生起慢。」

28.264“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the extrasensory powers, do not give rise to conceit on account of the extrasensory powers, do not give rise to the conceit that the extrasensory powers are ‘mine,’ and do not give rise to conceit about the extrasensory powers, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, [F.286.b] do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.264「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生神通之慢，不因神通而生慢，不生『神通是我的』之慢，不生關於神通之慢，則不生夢之慢，不因夢而生慢，不生『夢是我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生『幻是我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生『焰是我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生『響是我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生『化是我的』之慢，不生關於化之慢。」

28.265“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the meditative stabilities, do not give rise to conceit on account of the meditative stabilities, do not give rise to the conceit that the meditative stabilities are ‘mine,’ and do not give rise to conceit about the meditative stabilities, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. [F.287.a] And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.265「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對三摩地生起慢，不因三摩地而生起慢，不生起『三摩地是我的』之慢，不對三摩地生起慢，則不對夢生起慢，不因夢而生起慢，不生起『夢是我的』之慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起『幻是我的』之慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起『焰是我的』之慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起『響是我的』之慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起『陽焰是我的』之慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起『空中樓閣是我的』之慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起『化是我的』之慢，不對化生起慢。」

28.266“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the dhāraṇī gateways, do not give rise to conceit on account of the dhāraṇī gateways, do not give rise to the conceit that the dhāraṇī gateways are ‘mine,’ and do not give rise to conceit about the dhāraṇī gateways, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that [F.287.b] a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.266「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不對陀羅尼門生起慢，不因陀羅尼門而生起慢，不對『陀羅尼門是我的』生起慢，不對陀羅尼門生起慢，則不對夢生起慢，不因夢而生起慢，不對『夢是我的』生起慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不對『幻是我的』生起慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不對『焰是我的』生起慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不對『響是我的』生起慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不對『陽焰是我的』生起慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不對『空中樓閣是我的』生起慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不對『化是我的』生起慢，不對化生起慢。」

28.267“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the ten powers of the tathāgatas, do not give rise to conceit on account of the ten powers of the tathāgatas, do not give rise to the conceit that the ten powers of the tathāgatas are ‘mine,’ and do not give rise to conceit about the ten powers of the tathāgatas, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.267「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生如來十力的慢，不因如來十力而生慢，不生『如來十力是我的』的慢，不生關於如來十力的慢，則不生夢的慢，不因夢而生慢，不生『夢是我的』的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生『幻是我的』的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生『焰是我的』的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生『響是我的』的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生『陽焰是我的』的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生『空中樓閣是我的』的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生『化是我的』的慢，不生關於化的慢。」

28.268“Kauśika, when [F.288.a] bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the four fearlessnesses, do not give rise to conceit on account of the four fearlessnesses, do not give rise to the conceit that the four fearlessnesses are ‘mine,’ and do not give rise to conceit about the four fearlessnesses, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.268「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對四無所畏生慢，不因四無所畏而生慢，不生『四無所畏是我的』之慢，不對四無所畏生慢，則不對夢生慢，不因夢而生慢，不生『夢是我的』之慢，不對夢生慢。不對幻生慢，不因幻而生慢，不生『幻是我的』之慢，不對幻生慢。不對焰生慢，不因焰而生慢，不生『焰是我的』之慢，不對焰生慢。不對響生慢，不因響而生慢，不生『響是我的』之慢，不對響生慢。不對陽焰生慢，不因陽焰而生慢，不生『陽焰是我的』之慢，不對陽焰生慢。不對空中樓閣生慢，不因空中樓閣而生慢，不生『空中樓閣是我的』之慢，不對空中樓閣生慢。亦不對化生慢，不因化而生慢，不生『化是我的』之慢，不對化生慢。」

28.269“Kauśika, when bodhisattva great beings practice the perfection of wisdom, [F.288.b] if they do not give rise to the conceit of the four kinds of exact knowledge, do not give rise to conceit on account of the four kinds of exact knowledge, do not give rise to the conceit that the four kinds of exact knowledge are ‘mine,’ and do not give rise to conceit about the four kinds of exact knowledge, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.269「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起四一切種智的慢，不因四一切種智而生起慢，不生起四一切種智是『我的』的慢，也不生起關於四一切種智的慢，他們就不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，也不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，也不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，也不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，也不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，也不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，也不生起關於空中樓閣的慢。也不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，也不生起關於化的慢。」

28.270“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of great loving kindness, do not give rise to conceit on account of great loving kindness, do not give rise to the conceit [F.289.a] that great loving kindness is ‘mine,’ and do not give rise to conceit about great loving kindness, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.270「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不對大慈生起慢，不因大慈而生起慢，不生起大慈是『我的』的慢，不對大慈生起慢，則不對夢生起慢，不因夢而生起慢，不生起夢是『我的』的慢，不對夢生起慢。不對幻生起慢，不因幻而生起慢，不生起幻是『我的』的慢，不對幻生起慢。不對焰生起慢，不因焰而生起慢，不生起焰是『我的』的慢，不對焰生起慢。不對響生起慢，不因響而生起慢，不生起響是『我的』的慢，不對響生起慢。不對陽焰生起慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不對陽焰生起慢。不對空中樓閣生起慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不對空中樓閣生起慢。不對化生起慢，不因化而生起慢，不生起化是『我的』的慢，不對化生起慢。」

28.271“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of great compassion, do not give rise to conceit on account of great compassion, do not give rise to the conceit that great compassion is ‘mine,’ and do not give rise to conceit about great compassion, they do not give rise [F.289.b] to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.271「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生大悲心之慢，不因大悲心而生慢，不生大悲心是『我的』之慢，不生關於大悲心之慢，則不生夢之慢，不因夢而生慢，不生夢是『我的』之慢，不生關於夢之慢。不生幻之慢，不因幻而生慢，不生幻是『我的』之慢，不生關於幻之慢。不生焰之慢，不因焰而生慢，不生焰是『我的』之慢，不生關於焰之慢。不生響之慢，不因響而生慢，不生響是『我的』之慢，不生關於響之慢。不生陽焰之慢，不因陽焰而生慢，不生陽焰是『我的』之慢，不生關於陽焰之慢。不生空中樓閣之慢，不因空中樓閣而生慢，不生空中樓閣是『我的』之慢，不生關於空中樓閣之慢。不生化之慢，不因化而生慢，不生化是『我的』之慢，不生關於化之慢。」

28.272“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the eighteen distinct qualities of the buddhas, do not give rise to conceit on account of the eighteen distinct qualities of the buddhas, do not give rise to the conceit that the eighteen distinct qualities of the buddhas are ‘mine,’ and do not give rise to conceit about the eighteen distinct qualities of the buddhas, they do not give rise to the conceit of a dream, do not give rise to conceit on account of [F.290.a] a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.272「瞿夷迦，當菩薩摩訶薩修習般若波羅蜜多時，若不生起佛十八不共法的慢，不因佛十八不共法而生起慢，不生起佛十八不共法是『我的』的慢，不生起關於佛十八不共法的慢，則他們不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不生起關於夢的慢。他們不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不生起關於幻的慢。他們不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不生起關於焰的慢。他們不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，不生起關於響的慢。他們不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不生起關於陽焰的慢。他們不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不生起關於空中樓閣的慢。他們亦不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，不生起關於化的慢。」

28.273“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of knowledge of all the dharmas, do not give rise to conceit on account of knowledge of all the dharmas, do not give rise to the conceit that knowledge of all the dharmas is ‘mine,’ and do not give rise to conceit about knowledge of all the dharmas, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They [F.290.b] do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.273瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生一切智的慢，不因一切智而生慢，不生一切智是「我的」的慢，不生關於一切智的慢，則不生夢的慢，不因夢而生慢，不生夢是「我的」的慢，不生關於夢的慢。不生幻的慢，不因幻而生慢，不生幻是「我的」的慢，不生關於幻的慢。不生焰的慢，不因焰而生慢，不生焰是「我的」的慢，不生關於焰的慢。不生響的慢，不因響而生慢，不生響是「我的」的慢，不生關於響的慢。不生陽焰的慢，不因陽焰而生慢，不生陽焰是「我的」的慢，不生關於陽焰的慢。不生空中樓閣的慢，不因空中樓閣而生慢，不生空中樓閣是「我的」的慢，不生關於空中樓閣的慢。不生化的慢，不因化而生慢，不生化是「我的」的慢，不生關於化的慢。

28.274“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of the knowledge of aspects of the path, do not give rise to conceit on account of the knowledge of aspects of the path, do not give rise to the conceit that the knowledge of aspects of the path is ‘mine,’ and do not give rise to conceit about the knowledge of aspects of the path, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that [F.291.a] an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.

28.274「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不於道相智生慢，不以道相智為因而生慢，不於道相智是『我的』而生慢，不對道相智生慢，則不於夢生慢，不以夢為因而生慢，不於夢是『我的』而生慢，不對夢生慢。不於幻生慢，不以幻為因而生慢，不於幻是『我的』而生慢，不對幻生慢。不於焰生慢，不以焰為因而生慢，不於焰是『我的』而生慢，不對焰生慢。不於響生慢，不以響為因而生慢，不於響是『我的』而生慢，不對響生慢。不於陽焰生慢，不以陽焰為因而生慢，不於陽焰是『我的』而生慢，不對陽焰生慢。不於空中樓閣生慢，不以空中樓閣為因而生慢，不於空中樓閣是『我的』而生慢，不對空中樓閣生慢。不於化生慢，不以化為因而生慢，不於化是『我的』而生慢，不對化生慢。」

28.275“Kauśika, when bodhisattva great beings practice the perfection of wisdom, if they do not give rise to the conceit of all-aspect omniscience, do not give rise to conceit on account of all-aspect omniscience, do not give rise to the conceit that all-aspect omniscience is ‘mine,’ and do not give rise to conceit about all-aspect omniscience, they do not give rise to the conceit of a dream, do not give rise to conceit on account of a dream, do not give rise to the conceit that a dream is ‘mine,’ and do not give rise to conceit about a dream. They do not give rise to the conceit of an illusion, do not give rise to conceit on account of an illusion, do not give rise to the conceit that an illusion is ‘mine,’ and do not give rise to conceit about an illusion. They do not [F.291.b] give rise to the conceit of a mirage, do not give rise to conceit on account of a mirage, do not give rise to the conceit that a mirage is ‘mine,’ and do not give rise to conceit about a mirage. They do not give rise to the conceit of an echo, do not give rise to conceit on account of an echo, do not give rise to the conceit that an echo is ‘mine,’ and do not give rise to conceit about an echo. They do not give rise to the conceit of an optical aberration, do not give rise to conceit on account of an optical aberration, do not give rise to the conceit that an optical aberration is ‘mine,’ and do not give rise to conceit about an optical aberration. They do not give rise to the conceit of a castle in the sky, do not give rise to conceit on account of a castle in the sky, do not give rise to the conceit that a castle in the sky is ‘mine,’ and do not give rise to conceit about a castle in the sky. And they do not give rise to the conceit of a magical display, do not give rise to conceit on account of a magical display, do not give rise to the conceit that a magical display is ‘mine,’ and do not give rise to conceit about a magical display.” [B20]

28.275「瞿夷迦，菩薩摩訶薩修習般若波羅蜜多時，若不生起一切相智的慢，不因一切相智而生起慢，不生起一切相智是『我的』的慢，不對一切相智生起慢，則不生起夢的慢，不因夢而生起慢，不生起夢是『我的』的慢，不對夢生起慢。不生起幻的慢，不因幻而生起慢，不生起幻是『我的』的慢，不對幻生起慢。不生起焰的慢，不因焰而生起慢，不生起焰是『我的』的慢，不對焰生起慢。不生起響的慢，不因響而生起慢，不生起響是『我的』的慢，不對響生起慢。不生起陽焰的慢，不因陽焰而生起慢，不生起陽焰是『我的』的慢，不對陽焰生起慢。不生起空中樓閣的慢，不因空中樓閣而生起慢，不生起空中樓閣是『我的』的慢，不對空中樓閣生起慢。也不生起化的慢，不因化而生起慢，不生起化是『我的』的慢，不對化生起慢。」

28.276Then, through the power of the Buddha, in this billionfold world system, the gods of the Cāturmahārājika realm; the gods of the Trayastriṃśa realm, the gods of the Yāma realm, the gods of the Tuṣita realm, the gods of the Nirmāṇarati realm, and the gods of the Paranirmitavaśavartin realm; the gods of the Brahmakāyika realm, the gods of the Brahmapurohita realm, the gods of the Brahmapārṣadya realm, and the gods of the Mahābrahmā realm; the gods of the Ābha realm, the gods of the Parīttābha realm, the gods of the Apramāṇābha realm, and the gods of the Ābhāsvara realm; the gods of the Śubha realm, the gods of the Parīttaśubha realm, the gods of the Apramāṇaśubha realm, and the gods of the Śubhakṛtsna realm; the gods of the Vṛha realm, the gods of the Parīttavṛha realm, the gods of the Apramāṇavṛha realm, and the gods of the Vṛhatphala realm; and the gods of the Avṛha realm, [F.292.a] the gods of the Atapa realm, the gods of the Sudṛśa realm, the gods of the Sudarśana realm, and the gods of the Akaniṣṭha realm, all of them, as many as there were, showered divine sandalwood powders down upon the Blessed One and approached the place where the Blessed One was seated. Bowing their heads at the feet of the Blessed One, they took their places to one side.

28.276爾時，以佛威力故，在此三千大千世界中，四大天王天的天神；三十三天的天神、夜摩天的天神、兜率天的天神、樂變化天的天神，以及他化自在天的天神；梵眾天的天神、梵輔天的天神、梵迦葉天的天神，以及大梵天的天神；光天的天神、少光天的天神、無量光天的天神，以及淨光天的天神；淨天的天神、少淨天的天神、無量淨天的天神，以及遍淨天的天神；廣天的天神、少廣天的天神、無量廣天的天神，以及廣果天的天神；以及無想天的天神、無煩天的天神、無熱天的天神、善見天的天神，以及阿迦尼吒天的天神，所有這些天神，不論數量多少，都向世尊灑下天香粉末，並來到世尊所坐之處。他們在世尊的足前頂禮，然後退到一旁坐下。

28.277Then, through the power of the Buddha, the Four Great Kings, Śakra the mighty lord of the gods, Brahmā the lord of the world system of Patient Endurance, the gods of the Ābhāsvara realm, the gods of the Śubhakṛtsna realm, the gods of the Vṛhatphala realm, and the gods in the realms of the Śuddhāvāsa realms beheld in their minds the thousand buddhas of the eastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom.

28.277於是世尊以神通力，四大天王、帝釋天力士天主、梵王堪忍世界之主、淨光天諸天、少淨天諸天、廣果天諸天以及淨居天諸天中的諸天，在他們的心中看到了東方的一千位佛用這些相同的字母演説法，具足這些相同的相，有許多比丘都名叫須菩提請求這個極深的般若波羅蜜多、這個般若波羅蜜多的這一品，然後帝釋天天主請求並詢問關於這個般若波羅蜜多的這一品的問題。

28.278They beheld in their minds the thousand buddhas of the southern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the western direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, [F.292.b] this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the northern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate northeastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate southeastern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate southwestern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting [F.293.a] this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the intermediate northwestern direction teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. They beheld in their minds the thousand buddhas of the direction below teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom. And they beheld in their minds the thousand buddhas of the direction above teaching the Dharma through these very syllables, endowed with these very major marks, with monks all named Subhūti requesting this very profound perfection of wisdom, this very chapter of the perfection of wisdom, and then Śakra, mighty king of the gods, requesting and asking questions about this very chapter of the perfection of wisdom.

28.278他們在心中觀見了南方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了西方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了北方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了東北隅方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了東南隅方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了西南隅方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了西北隅方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們在心中觀見了下方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。他們也在心中觀見了上方方向的千尊佛正在通過這些相同的字母宣說法，具足這些相同的相，有名字都叫須菩提的比丘請求這極深的般若波羅蜜多，這同一章的般若波羅蜜多，然後帝釋天，天主天王，請求並詢問關於這同一章的般若波羅蜜多。

28.279Then the Blessed One said to the venerable Subhūti, “Subhūti, once the bodhisattva great being Maitreya has attained consummate [F.293.b] buddhahood in unsurpassed, perfect, complete enlightenment, he will teach and explain this very perfection of wisdom in this very place on the earth as well. Once all the tathāgatas, arhats, perfectly complete buddhas in this Auspicious Eon have fully awakened to unsurpassed, perfect, complete enlightenment, they too will teach and explain this very perfection of wisdom in this very place.”

28.279那時世尊告訴尊者須菩提說：「須菩提，彌勒菩薩摩訶薩一旦在無上正等正覺中證得圓滿的佛果，他也將在這個地方教導和闡述這般若波羅蜜多。賢劫中所有的如來、阿羅漢、正遍知，一旦在無上正等正覺中證悟，他們也都將在這個地方教導和闡述這般若波羅蜜多。」

28.280Subhūti asked, “Blessed Lord, through what aspects, through what modes, and through what signs will the bodhisattva great being Maitreya teach and explain this very perfection of wisdom, having fully awakened to unsurpassed, perfect, complete enlightenment?”

28.280須菩提問道：「世尊，彌勒菩薩摩訶薩證悟無上正等正覺後，將通過什麼相、什麼方式和什麼標誌來教導和闡述這般若波羅蜜多呢？」

28.281The Blessed One replied to the venerable Subhūti, “Here, Subhūti, the bodhisattva great being Maitreya, having fully awakened to unsurpassed, perfect, complete enlightenment, will not teach the Dharma that ‘physical forms are permanent’ or ‘impermanent’; will not teach the Dharma that ‘physical forms are happiness’ or ‘suffering’; will not teach the Dharma that ‘physical forms are a self’ or ‘nonself’; will not teach the Dharma that ‘physical forms are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘physical forms are at peace’ or ‘not at peace’; will not teach the Dharma that ‘physical forms are fettered,’ or ‘liberated’; will not teach the Dharma that ‘physical forms are past’; will not teach the Dharma that ‘physical forms are future’; and will not teach the Dharma that [F.294.a] ‘physical forms are present.’

28.281世尊對尊者須菩提說："須菩提，這裡彌勒菩薩摩訶薩證悟無上正等正覺後，將不會講說'色是常'或'無常'的法；不會講說'色是樂'或'苦'的法；不會講說'色是我'或'無我'的法；不會講說'色是淨'或'不淨'的法；不會講說'色是寂靜'或'不寂靜'的法；不會講說'色是繫縛'或'解脫'的法；不會講說'色是過去'的法；不會講說'色是未來'的法；也不會講說'色是現在'的法。"

28.282“He will not teach the Dharma that ‘feelings are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings are past’; will not teach the Dharma that ‘feelings are future’; and will not teach the Dharma that ‘feelings are present.’

28.282「他將不會教導『受是常』或『無常』的法；將不會教導『受是樂』或『苦』的法；將不會教導『受是我』或『無我』的法；將不會教導『受是淨』或『不淨』的法；將不會教導『受是寂靜』或『不寂靜』的法；將不會教導『受是繫縛』或『解脫』的法；將不會教導『受是過去』的法；將不會教導『受是未來』的法；也將不會教導『受是現在』的法。」

28.283“He will not teach the Dharma that ‘perceptions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘perceptions are happiness’ or ‘suffering’; will not teach the Dharma that ‘perceptions are a self’ or ‘nonself’; will not teach the Dharma that ‘perceptions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘perceptions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘perceptions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘perceptions are past’; will not teach the Dharma that ‘perceptions are future’; and will not teach the Dharma that ‘perceptions are present.’

28.283「他不會教授『想是常』或『無常』的法；不會教授『想是樂』或『苦』的法；不會教授『想是我』或『無我』的法；不會教授『想是淨』或『不淨』的法；不會教授『想是寂靜』或『不寂靜』的法；不會教授『想是繫縛』或『解脫』的法；不會教授『想是過去』的法；不會教授『想是未來』的法；也不會教授『想是現在』的法。」

28.284“He will not teach the Dharma that ‘formative predispositions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘formative predispositions are happiness’ or ‘suffering’; will not teach the Dharma that ‘formative predispositions are a self’ or [F.294.b] ‘nonself’; will not teach the Dharma that ‘formative predispositions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘formative predispositions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘formative predispositions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘formative predispositions are past’; will not teach the Dharma that ‘formative predispositions are future’; and will not teach the Dharma that ‘formative predispositions are present.’

28.284「他不會宣說『行是常』或『無常』的法；不會宣說『行是樂』或『苦』的法；不會宣說『行是我』或『無我』的法；不會宣說『行是淨』或『不淨』的法；不會宣說『行是寂靜』或『不寂靜』的法；不會宣說『行是繫縛』或『解脫』的法；不會宣說『行是過去』的法；不會宣說『行是未來』的法；也不會宣說『行是現在』的法。」

28.285“He will not teach the Dharma that ‘consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘consciousness is past’; will not teach the Dharma that ‘consciousness is future’; and will not teach the Dharma that ‘consciousness is present.’

28.285「他不會教導『識是常』或『識是無常』的法；不會教導『識是樂』或『識是苦』的法；不會教導『識是我』或『識是無我』的法；不會教導『識是淨』或『識是不淨』的法；不會教導『識是寂靜』或『識是不寂靜』的法；不會教導『識是繫縛』或『識是解脫』的法；不會教導『識是過去』的法；不會教導『識是未來』的法；也不會教導『識是現在』的法。」

28.286“He will not teach the Dharma that ‘the eyes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the eyes are happiness’ or ‘suffering’; will not teach the Dharma that ‘the eyes are a self’ or ‘nonself’; will not teach the Dharma that ‘the eyes are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the eyes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the eyes are fettered,’ or [F.295.a] ‘liberated’; will not teach the Dharma that ‘the eyes are past’; will not teach the Dharma that ‘the eyes are future’; and will not teach the Dharma that ‘the eyes are present.’

28.286「他不會教導『眼根是常』或『無常』的法；不會教導『眼根是樂』或『苦』的法；不會教導『眼根是我』或『無我』的法；不會教導『眼根是淨』或『不淨』的法；不會教導『眼根是寂靜』或『不寂靜』的法；不會教導『眼根是繫縛』或『解脫』的法；不會教導『眼根是過去』的法；不會教導『眼根是未來』的法；也不會教導『眼根是現在』的法。」

28.287“He will not teach the Dharma that ‘the ears are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the ears are happiness’ or ‘suffering’; will not teach the Dharma that ‘the ears are a self’ or ‘nonself’; will not teach the Dharma that ‘the ears are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the ears are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the ears are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the ears are past’; will not teach the Dharma that ‘the ears are future’; and will not teach the Dharma that ‘the ears are present.’

28.287他不會教導「耳根是常」或「無常」的法；不會教導「耳根是樂」或「苦」的法；不會教導「耳根是我」或「無我」的法；不會教導「耳根是淨」或「不淨」的法；不會教導「耳根是寂靜」或「不寂靜」的法；不會教導「耳根是繫縛」或「解脫」的法；不會教導「耳根是過去」的法；不會教導「耳根是未來」的法；也不會教導「耳根是現在」的法。

28.288“He will not teach the Dharma that ‘the nose is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the nose is happiness’ or ‘suffering’; will not teach the Dharma that ‘the nose is a self’ or ‘nonself’; will not teach the Dharma that ‘the nose is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the nose is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the nose is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the nose is past’; will not teach the Dharma that ‘the nose is future’; and will not teach the Dharma that ‘the nose is present.’

28.288他不會教導「鼻根常」或「無常」的法，不會教導「鼻根樂」或「苦」的法，不會教導「鼻根我」或「無我」的法，不會教導「鼻根淨」或「不淨」的法，不會教導「鼻根寂靜」或「不寂靜」的法，不會教導「鼻根繫縛」或「解脫」的法，不會教導「鼻根過去」的法，不會教導「鼻根未來」的法，也不會教導「鼻根現在」的法。

28.289“He will not teach the Dharma that ‘the tongue is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the tongue is happiness’ or ‘suffering’; will not teach the Dharma [F.295.b] that ‘the tongue is a self’ or ‘nonself’; will not teach the Dharma that ‘the tongue is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the tongue is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the tongue is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the tongue is past’; will not teach the Dharma that ‘the tongue is future’; and will not teach the Dharma that ‘the tongue is present.’

28.289他不會教導「舌是常」或「舌是無常」的法；不會教導「舌是樂」或「舌是苦」的法；不會教導「舌是我」或「舌是無我」的法；不會教導「舌是淨」或「舌是不淨」的法；不會教導「舌是寂靜」或「舌是不寂靜」的法；不會教導「舌是結」或「舌是解脫」的法；不會教導「舌是過去」的法；不會教導「舌是未來」的法；也不會教導「舌是現在」的法。

28.290“He will not teach the Dharma that ‘the body is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the body is happiness’ or ‘suffering’; will not teach the Dharma that ‘the body is a self’ or ‘nonself’; will not teach the Dharma that ‘the body is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the body is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the body is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the body is past’; will not teach the Dharma that ‘the body is future’; and will not teach the Dharma that ‘the body is present.’

28.290「他不教說身是常或無常的法；不教說身是樂或苦的法；不教說身是我或無我的法；不教說身是淨或不淨的法；不教說身是寂靜或不寂靜的法；不教說身是繫縛或解脫的法；不教說身是過去的法；不教說身是未來的法；也不教說身是現在的法。」

28.291“He will not teach the Dharma that ‘the mental faculty is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the mental faculty is happiness’ or ‘suffering’; will not teach the Dharma that ‘the mental faculty is a self’ or ‘nonself’; will not teach the Dharma that ‘the mental faculty is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the mental faculty is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the mental faculty is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the mental faculty is past’; will not teach the Dharma that ‘the mental faculty is [F.296.a] future’; and will not teach the Dharma that ‘the mental faculty is present.’

28.291「他不會傳授『意根是常』或『無常』的法；不會傳授『意根是樂』或『苦』的法；不會傳授『意根是我』或『無我』的法；不會傳授『意根是淨』或『不淨』的法；不會傳授『意根是寂靜』或『不寂靜』的法；不會傳授『意根是結』或『解脫』的法；不會傳授『意根是過去』的法；不會傳授『意根是未來』的法；也不會傳授『意根是現在』的法。」

28.292“He will not teach the Dharma that ‘sights are permanent’ or ‘impermanent’; will not teach the Dharma that ‘sights are happiness’ or ‘suffering’; will not teach the Dharma that ‘sights are a self’ or ‘nonself’; will not teach the Dharma that ‘sights are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sights are at peace’ or ‘not at peace’; will not teach the Dharma that ‘sights are fettered,’ or ‘liberated’; will not teach the Dharma that ‘sights are past’; will not teach the Dharma that ‘sights are future’; and will not teach the Dharma that ‘sights are present.’

28.292他不會宣說「色境是常」或「無常」的法，不會宣說「色境是樂」或「苦」的法，不會宣說「色境是我」或「無我」的法，不會宣說「色境是淨」或「不淨」的法，不會宣說「色境是寂靜」或「不寂靜」的法，不會宣說「色境是繫縛」或「解脫」的法，不會宣說「色境是過去」的法，不會宣說「色境是未來」的法，也不會宣說「色境是現在」的法。

28.293“He will not teach the Dharma that ‘sounds are permanent’ or ‘impermanent’; will not teach the Dharma that ‘sounds are happiness’ or ‘suffering’; will not teach the Dharma that ‘sounds are a self’ or ‘nonself’; will not teach the Dharma that ‘sounds are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sounds are at peace’ or ‘not at peace’; will not teach the Dharma that ‘sounds are fettered,’ or ‘liberated’; will not teach the Dharma that ‘sounds are past’; will not teach the Dharma that ‘sounds are future’; and will not teach the Dharma that ‘sounds are present.’

28.293他不會教導「聲是常」或「無常」的法，不會教導「聲是樂」或「苦」的法，不會教導「聲是我」或「無我」的法，不會教導「聲是淨」或「不淨」的法，不會教導「聲是寂靜」或「不寂靜」的法，不會教導「聲是繫縛」或「解脫」的法，不會教導「聲是過去」的法，不會教導「聲是未來」的法，也不會教導「聲是現在」的法。

28.294“He will not teach the Dharma that ‘odors are permanent’ or ‘impermanent’; will not teach the Dharma that ‘odors are happiness’ or ‘suffering’; will not teach the Dharma that ‘odors are a self’ or ‘nonself’; [F.296.b] will not teach the Dharma that ‘odors are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘odors are at peace’ or ‘not at peace’; will not teach the Dharma that ‘odors are fettered,’ or ‘liberated’; will not teach the Dharma that ‘odors are past’; will not teach the Dharma that ‘odors are future’; and will not teach the Dharma that ‘odors are present.’

28.294「他不會教導『香是常』或『香是無常』的法；不會教導『香是樂』或『香是苦』的法；不會教導『香是我』或『香是無我』的法；不會教導『香是淨』或『香是不淨』的法；不會教導『香是寂靜』或『香是不寂靜』的法；不會教導『香是繫縛』或『香是解脫』的法；不會教導『香是過去』的法；不會教導『香是未來』的法；也不會教導『香是現在』的法。」

28.295“He will not teach the Dharma that ‘tastes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘tastes are happiness’ or ‘suffering’; will not teach the Dharma that ‘tastes are a self’ or ‘nonself’; will not teach the Dharma that ‘tastes are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tastes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘tastes are fettered,’ or ‘liberated’; will not teach the Dharma that ‘tastes are past’; will not teach the Dharma that ‘tastes are future’; and will not teach the Dharma that ‘tastes are present.’

28.295「他不會教導『味是常』或『無常』的法；不會教導『味是樂』或『苦』的法；不會教導『味是我』或『無我』的法；不會教導『味是淨』或『不淨』的法；不會教導『味是寂靜』或『不寂靜』的法；不會教導『味是結』或『解脫』的法；不會教導『味是過去』的法；不會教導『味是未來』的法；也不會教導『味是現在』的法。」

28.296“He will not teach the Dharma that ‘tangibles are permanent’ or ‘impermanent’; will not teach the Dharma that ‘tangibles are happiness’ or ‘suffering’; will not teach the Dharma that ‘tangibles are a self’ or ‘nonself’; will not teach the Dharma that ‘tangibles are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tangibles are at peace’ or ‘not at peace’; will not teach the Dharma that ‘tangibles are fettered,’ or ‘liberated’; will not teach the Dharma that ‘tangibles are past’; will not teach the Dharma that ‘tangibles are future’; and will not teach the Dharma that ‘tangibles are present.’

28.296「他不教說『觸是常』或『無常』的法；不教說『觸是樂』或『苦』的法；不教說『觸是我』或『無我』的法；不教說『觸是淨』或『不淨』的法；不教說『觸是寂靜』或『不寂靜』的法；不教說『觸是繫縛』或『解脫』的法；不教說『觸是過去』的法；不教說『觸是未來』的法；也不教說『觸是現在』的法。」

28.297“He will not teach [F.297.a] the Dharma that ‘mental phenomena are permanent’ or ‘impermanent’; will not teach the Dharma that ‘mental phenomena are happiness’ or ‘suffering’; will not teach the Dharma that ‘mental phenomena are a self’ or ‘nonself’; will not teach the Dharma that ‘mental phenomena are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mental phenomena are at peace’ or ‘not at peace’; will not teach the Dharma that ‘mental phenomena are fettered,’ or ‘liberated’; will not teach the Dharma that ‘mental phenomena are past’; will not teach the Dharma that ‘mental phenomena are future’; and will not teach the Dharma that ‘mental phenomena are present.’

28.297他不會宣說「法是常」或「法是無常」的法；不會宣說「法是樂」或「法是苦」的法；不會宣說「法是我」或「法是無我」的法；不會宣說「法是淨」或「法是不淨」的法；不會宣說「法是寂靜」或「法是不寂靜」的法；不會宣說「法是繫縛」或「法是解脫」的法；不會宣說「法是過去」的法；不會宣說「法是未來」的法；也不會宣說「法是現在」的法。

28.298“He will not teach the Dharma that ‘visual consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘visual consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘visual consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘visual consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘visual consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘visual consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘visual consciousness is past’; will not teach the Dharma that ‘visual consciousness is future’; and will not teach the Dharma that ‘visual consciousness is present.’

28.298他不會宣說「眼識常」或「眼識無常」的法，不會宣說「眼識樂」或「眼識苦」的法，不會宣說「眼識我」或「眼識無我」的法，不會宣說「眼識淨」或「眼識不淨」的法，不會宣說「眼識寂靜」或「眼識不寂靜」的法，不會宣說「眼識繫縛」或「眼識解脫」的法，不會宣說「眼識過去」的法，不會宣說「眼識未來」的法，也不會宣說「眼識現在」的法。

28.299“He will not teach the Dharma that ‘auditory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘auditory consciousness is [F.297.b] happiness’ or ‘suffering’; will not teach the Dharma that ‘auditory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘auditory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘auditory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘auditory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘auditory consciousness is past’; will not teach the Dharma that ‘auditory consciousness is future’; and will not teach the Dharma that ‘auditory consciousness is present.’

28.299「他不會教導『耳識是常』或『無常』的法；不會教導『耳識是樂』或『苦』的法；不會教導『耳識是我』或『無我』的法；不會教導『耳識是淨』或『不淨』的法；不會教導『耳識是寂靜』或『不寂靜』的法；不會教導『耳識是繫縛』或『解脫』的法；不會教導『耳識是過去』的法；不會教導『耳識是未來』的法；也不會教導『耳識是現在』的法。」

28.300“He will not teach the Dharma that ‘olfactory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘olfactory consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘olfactory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘olfactory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘olfactory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘olfactory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘olfactory consciousness is past’; will not teach the Dharma that ‘olfactory consciousness is future’; and will not teach the Dharma that ‘olfactory consciousness is present.’

28.300「他不教『鼻識是常』或『無常』的法；不教『鼻識是樂』或『苦』的法；不教『鼻識是我』或『無我』的法；不教『鼻識是淨』或『不淨』的法；不教『鼻識是寂靜』或『不寂靜』的法；不教『鼻識是結』或『解脫』的法；不教『鼻識是過去』的法；不教『鼻識是未來』的法；也不教『鼻識是現在』的法。」

28.301“He will not teach the Dharma that ‘gustatory consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘gustatory consciousness [F.298.a] is happiness’ or ‘suffering’; will not teach the Dharma that ‘gustatory consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘gustatory consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘gustatory consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘gustatory consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘gustatory consciousness is past’; will not teach the Dharma that ‘gustatory consciousness is future’; and will not teach the Dharma that ‘gustatory consciousness is present.’

28.301他不會教導「舌識是常」或「舌識是無常」的法；不會教導「舌識是樂」或「舌識是苦」的法；不會教導「舌識是我」或「舌識是無我」的法；不會教導「舌識是淨」或「舌識是不淨」的法；不會教導「舌識是寂靜」或「舌識是不寂靜」的法；不會教導「舌識是結」或「舌識是解脫」的法；不會教導「舌識是過去」的法；不會教導「舌識是未來」的法；也不會教導「舌識是現在」的法。

28.302“He will not teach the Dharma that ‘tactile consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘tactile consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘tactile consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘tactile consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘tactile consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘tactile consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘tactile consciousness is past’; will not teach the Dharma that ‘tactile consciousness is future’; and will not teach the Dharma that ‘tactile consciousness is present.’

28.302他不會教導「身識是常」或「身識是無常」的法；不會教導「身識是樂」或「身識是苦」的法；不會教導「身識是我」或「身識是無我」的法；不會教導「身識是淨」或「身識是不淨」的法；不會教導「身識是寂靜」或「身識是不寂靜」的法；不會教導「身識是繫縛」或「身識是解脫」的法；不會教導「身識是過去」的法；不會教導「身識是未來」的法；也不會教導「身識是現在」的法。

28.303“He will not teach the Dharma that ‘mental consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘mental consciousness is [F.298.b] happiness’ or ‘suffering’; will not teach the Dharma that ‘mental consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘mental consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mental consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘mental consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘mental consciousness is past’; will not teach the Dharma that ‘mental consciousness is future’; and will not teach the Dharma that ‘mental consciousness is present.’

28.303"他不會說『意識常』或『無常』的法；不會說『意識樂』或『苦』的法；不會說『意識是我』或『無我』的法；不會說『意識淨』或『不淨』的法；不會說『意識寂靜』或『不寂靜』的法；不會說『意識繫縛』或『解脫』的法；不會說『意識過去』的法；不會說『意識未來』的法；也不會說『意識現在』的法。"

28.304“He will not teach the Dharma that ‘visually compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘visually compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘visually compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘visually compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘visually compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘visually compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘visually compounded sensory contact is past’; will not teach the Dharma that ‘visually compounded sensory contact is future’; and will not teach the Dharma that ‘visually compounded sensory contact is present.’

28.304他不會教說「眼觸所生是常」或「無常」的法；不會教說「眼觸所生是樂」或「苦」的法；不會教說「眼觸所生是我」或「無我」的法；不會教說「眼觸所生是淨」或「不淨」的法；不會教說「眼觸所生是寂靜」或「不寂靜」的法；不會教說「眼觸所生是繫縛」或「解脫」的法；不會教說「眼觸所生是過去」的法；不會教說「眼觸所生是未來」的法；也不會教說「眼觸所生是現在」的法。

28.305“He will not teach the Dharma that ‘aurally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘aurally compounded sensory contact is happiness’ or ‘suffering’; will not teach [F.299.a] the Dharma that ‘aurally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘aurally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘aurally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘aurally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘aurally compounded sensory contact is past’; will not teach the Dharma that ‘aurally compounded sensory contact is future’; and will not teach the Dharma that ‘aurally compounded sensory contact is present.’

28.305他不會宣說「耳觸是常」或「無常」的法；不會宣說「耳觸是樂」或「苦」的法；不會宣說「耳觸是我」或「無我」的法；不會宣說「耳觸是淨」或「不淨」的法；不會宣說「耳觸是寂靜」或「不寂靜」的法；不會宣說「耳觸是繫縛」或「解脫」的法；不會宣說「耳觸是過去」的法；不會宣說「耳觸是未來」的法；也不會宣說「耳觸是現在」的法。

28.306“He will not teach the Dharma that ‘nasally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘nasally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘nasally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘nasally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘nasally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘nasally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘nasally compounded sensory contact is past’; will not teach the Dharma that ‘nasally compounded sensory contact is future’; and will not teach the Dharma that ‘nasally compounded sensory contact is present.’

28.306他不會教導鼻觸是常或無常的法；不會教導鼻觸是樂或苦的法；不會教導鼻觸是我或無我的法；不會教導鼻觸是淨或不淨的法；不會教導鼻觸是寂靜或不寂靜的法；不會教導鼻觸是繫縛或解脫的法；不會教導鼻觸是過去的法；不會教導鼻觸是未來的法；也不會教導鼻觸是現在的法。

28.307“He will not teach the Dharma that ‘lingually compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘lingually compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘lingually compounded sensory contact is a self’ or ‘nonself’; [F.299.b] will not teach the Dharma that ‘lingually compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘lingually compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘lingually compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘lingually compounded sensory contact is past’; will not teach the Dharma that ‘lingually compounded sensory contact is future’; and will not teach the Dharma that ‘lingually compounded sensory contact is present.’

28.307「他將不教導『舌觸是常』或『無常』的法；將不教導『舌觸是樂』或『苦』的法；將不教導『舌觸是我』或『無我』的法；將不教導『舌觸是淨』或『不淨』的法；將不教導『舌觸是寂靜』或『不寂靜』的法；將不教導『舌觸是繫縛』或『解脫』的法；將不教導『舌觸是過去』的法；將不教導『舌觸是未來』的法；將不教導『舌觸是現在』的法。」

28.308“He will not teach the Dharma that ‘corporeally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘corporeally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘corporeally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘corporeally compounded sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘corporeally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘corporeally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘corporeally compounded sensory contact is past’; will not teach the Dharma that ‘corporeally compounded sensory contact is future’; and will not teach the Dharma that ‘corporeally compounded sensory contact is present.’

28.308他不會教導「身觸所生是常」或「無常」的法；不會教導「身觸所生是樂」或「苦」的法；不會教導「身觸所生是我」或「無我」的法；不會教導「身觸所生是淨」或「不淨」的法；不會教導「身觸所生是寂靜」或「不寂靜」的法；不會教導「身觸所生是繫縛」或「解脫」的法；不會教導「身觸所生是過去」的法；不會教導「身觸所生是未來」的法；也不會教導「身觸所生是現在」的法。

28.309“He will not teach the Dharma that ‘mentally compounded sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘mentally compounded sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘mentally compounded sensory contact is a self’ or ‘nonself’; will not teach the Dharma that ‘mentally compounded sensory contact [F.300.a] is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘mentally compounded sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘mentally compounded sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘mentally compounded sensory contact is past’; will not teach the Dharma that ‘mentally compounded sensory contact is future’; and will not teach the Dharma that ‘mentally compounded sensory contact is present.’

28.309他不會宣說「意觸所生是常」或「無常」的法；不會宣說「意觸所生是樂」或「苦」的法；不會宣說「意觸所生是我」或「無我」的法；不會宣說「意觸所生是淨」或「不淨」的法；不會宣說「意觸所生是寂靜」或「不寂靜」的法；不會宣說「意觸所生是繫縛」或「解脫」的法；不會宣說「意觸所生是過去」的法；不會宣說「意觸所生是未來」的法；也不會宣說「意觸所生是現在」的法。

28.310“He will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by visually compounded sensory contact are present.’

28.310他不會教導「眼觸所生受是常或無常」的法；不會教導「眼觸所生受是樂或苦」的法；不會教導「眼觸所生受是我或無我」的法；不會教導「眼觸所生受是淨或不淨」的法；不會教導「眼觸所生受是寂靜或不寂靜」的法；不會教導「眼觸所生受是繫縛或解脫」的法；不會教導「眼觸所生受是過去」的法；不會教導「眼觸所生受是未來」的法；也不會教導「眼觸所生受是現在」的法。

28.311“He will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by aurally compounded sensory contact are present.’

28.311他不會教導「耳觸所生受是常」或「無常」的法；不會教導「耳觸所生受是樂」或「苦」的法；不會教導「耳觸所生受是我」或「無我」的法；不會教導「耳觸所生受是淨」或「不淨」的法；不會教導「耳觸所生受是寂靜」或「不寂靜」的法；不會教導「耳觸所生受是繫縛」或「解脫」的法；不會教導「耳觸所生受是過去」的法；不會教導「耳觸所生受是未來」的法；也不會教導「耳觸所生受是現在」的法。

28.312“He will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact [F.300.b] are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are past’; will not teach the Dharma that ‘feelings [F.301.a] conditioned by nasally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by nasally compounded sensory contact are present.’

28.312"他不會教導『鼻觸所生受是常』或『無常』的法；不會教導『鼻觸所生受是樂』或『苦』的法；不會教導『鼻觸所生受是我』或『無我』的法；不會教導『鼻觸所生受是淨』或『不淨』的法；不會教導『鼻觸所生受是寂靜』或『不寂靜』的法；不會教導『鼻觸所生受是繫縛』或『解脫』的法；不會教導『鼻觸所生受是過去』的法；不會教導『鼻觸所生受是未來』的法；也不會教導『鼻觸所生受是現在』的法。"

28.313“He will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by lingually compounded sensory contact are present.’

28.313他不會開示「舌觸所生受是常」或「無常」的法，不會開示「舌觸所生受是樂」或「苦」的法，不會開示「舌觸所生受是我」或「無我」的法，不會開示「舌觸所生受是淨」或「不淨」的法，不會開示「舌觸所生受是寂靜」或「不寂靜」的法，不會開示「舌觸所生受是繫縛」或「解脫」的法，不會開示「舌觸所生受是過去」的法，不會開示「舌觸所生受是未來」的法，也不會開示「舌觸所生受是現在」的法。

28.314“He will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are at peace’ or ‘not at peace’; will not teach [F.301.b] the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by corporeally compounded sensory contact are present.’

28.314「他不教說『身觸所生受常或無常』之法，不教說『身觸所生受樂或苦』之法，不教說『身觸所生受我或無我』之法，不教說『身觸所生受淨或不淨』之法，不教說『身觸所生受寂靜或不寂靜』之法，不教說『身觸所生受繫縛或解脫』之法，不教說『身觸所生受過去』之法，不教說『身觸所生受未來』之法，亦不教說『身觸所生受現在』之法。」

28.315“He will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are permanent’ or ‘impermanent’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are happiness’ or ‘suffering’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are a self’ or ‘nonself’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are at peace’ or ‘not at peace’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are fettered,’ or ‘liberated’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are past’; will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are future’; and will not teach the Dharma that ‘feelings conditioned by mentally compounded sensory contact are present.’

28.315他不會宣說「意觸所生受是常或無常」的法，不會宣說「意觸所生受是樂或苦」的法，不會宣說「意觸所生受是我或無我」的法，不會宣說「意觸所生受是淨或不淨」的法，不會宣說「意觸所生受是寂靜或不寂靜」的法，不會宣說「意觸所生受是繫縛或解脫」的法，不會宣說「意觸所生受是過去」的法，不會宣說「意觸所生受是未來」的法，也不會宣說「意觸所生受是現在」的法。

28.316“He will not teach the Dharma that ‘the earth element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the earth element [F.302.a] is happiness’ or ‘suffering’; will not teach the Dharma that ‘the earth element is a self’ or ‘nonself’; will not teach the Dharma that ‘the earth element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the earth element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the earth element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the earth element is past’; will not teach the Dharma that ‘the earth element is future’; and will not teach the Dharma that ‘the earth element is present.’

28.316他不會說地界是常還是無常的法；不會說地界是樂還是苦的法；不會說地界是我還是無我的法；不會說地界是淨還是不淨的法；不會說地界是寂靜還是不寂靜的法；不會說地界是繫縛還是解脫的法；不會說地界是過去的法；不會說地界是未來的法；也不會說地界是現在的法。

28.317“He will not teach the Dharma that ‘the water element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the water element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the water element is a self’ or ‘nonself’; will not teach the Dharma that ‘the water element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the water element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the water element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the water element is past’; will not teach the Dharma that ‘the water element is future’; and will not teach the Dharma that ‘the water element is present.’

28.317「他不會宣說水界是常或無常的法；不會宣說水界是樂或苦的法；不會宣說水界是我或無我的法；不會宣說水界是淨或不淨的法；不會宣說水界是寂靜或不寂靜的法；不會宣說水界是繫縛或解脫的法；不會宣說水界是過去的法；不會宣說水界是未來的法；也不會宣說水界是現在的法。」

28.318“He will not teach the Dharma that ‘the fire element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the fire element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the fire element is a self’ or ‘nonself’; will not teach the Dharma that ‘the fire element [F.302.b] is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the fire element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the fire element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the fire element is past’; will not teach the Dharma that ‘the fire element is future’; and will not teach the Dharma that ‘the fire element is present.’

28.318他不會宣說火界是常或無常的法；不會宣說火界是樂或苦的法；不會宣說火界是我或無我的法；不會宣說火界是淨或不淨的法；不會宣說火界是寂靜或不寂靜的法；不會宣說火界是繫縛或解脫的法；不會宣說火界是過去的法；不會宣說火界是未來的法；也不會宣說火界是現在的法。

28.319“He will not teach the Dharma that ‘the wind element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the wind element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the wind element is a self’ or ‘nonself’; will not teach the Dharma that ‘the wind element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the wind element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the wind element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the wind element is past’; will not teach the Dharma that ‘the wind element is future’; and will not teach the Dharma that ‘the wind element is present.’

28.319「他將不傳講『風界是常』或『無常』的法；將不傳講『風界是樂』或『苦』的法；將不傳講『風界是我』或『無我』的法；將不傳講『風界是淨』或『不淨』的法；將不傳講『風界是寂靜』或『不寂靜』的法；將不傳講『風界是結』或『解脫』的法；將不傳講『風界是過去』的法；將不傳講『風界是未來』的法；也將不傳講『風界是現在』的法。」

28.320“He will not teach the Dharma that ‘the space element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the space element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the space element is a self’ or ‘nonself’; will not teach the Dharma that ‘the space element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the space element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the space element [F.303.a] is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the space element is past’; will not teach the Dharma that ‘the space element is future’; and will not teach the Dharma that ‘the space element is present.’

28.320「他不會教導『空界是常』或『無常』的法；不會教導『空界是樂』或『苦』的法；不會教導『空界是我』或『無我』的法；不會教導『空界是淨』或『不淨』的法；不會教導『空界是寂靜』或『不寂靜』的法；不會教導『空界是結』或『解脫』的法；不會教導『空界是過去』的法；不會教導『空界是未來』的法；也不會教導『空界是現在』的法。」

28.321“He will not teach the Dharma that ‘the consciousness element is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the consciousness element is happiness’ or ‘suffering’; will not teach the Dharma that ‘the consciousness element is a self’ or ‘nonself’; will not teach the Dharma that ‘the consciousness element is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the consciousness element is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the consciousness element is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the consciousness element is past’; will not teach the Dharma that ‘the consciousness element is future’; and will not teach the Dharma that ‘the consciousness element is present.’

28.321他不會教導「識界是常」或「識界是無常」的法；不會教導「識界是樂」或「識界是苦」的法；不會教導「識界是我」或「識界是無我」的法；不會教導「識界是淨」或「識界是不淨」的法；不會教導「識界是寂靜」或「識界是不寂靜」的法；不會教導「識界是繫縛」或「識界是解脫」的法；不會教導「識界是過去」的法；不會教導「識界是未來」的法；也不會教導「識界是現在」的法。

28.322“He will not teach the Dharma that ‘ignorance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘ignorance is happiness’ or ‘suffering’; will not teach the Dharma that ‘ignorance is a self’ or ‘nonself’; will not teach the Dharma that ‘ignorance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘ignorance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘ignorance is fettered,’ or ‘liberated’; [F.303.b] will not teach the Dharma that ‘ignorance is past’; will not teach the Dharma that ‘ignorance is future’; and will not teach the Dharma that ‘ignorance is present.’

28.322「他不會教導『無明是常』或『無常』的法；不會教導『無明是樂』或『苦』的法；不會教導『無明是我』或『無我』的法；不會教導『無明是淨』或『不淨』的法；不會教導『無明是寂靜』或『不寂靜』的法；不會教導『無明是繫縛』或『解脫』的法；不會教導『無明是過去』的法；不會教導『無明是未來』的法；也不會教導『無明是現在』的法。」

28.323“He will not teach the Dharma that ‘formative predispositions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘formative predispositions are happiness’ or ‘suffering’; will not teach the Dharma that ‘formative predispositions are a self’ or ‘nonself’; will not teach the Dharma that ‘formative predispositions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘formative predispositions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘formative predispositions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘formative predispositions are past’; will not teach the Dharma that ‘formative predispositions are future’; and will not teach the Dharma that ‘formative predispositions are present.’

28.323"他不會教導『行是常』或『無常』的法；不會教導『行是樂』或『苦』的法；不會教導『行是我』或『無我』的法；不會教導『行是淨』或『不淨』的法；不會教導『行是寂靜』或『不寂靜』的法；不會教導『行是繫縛』或『解脫』的法；不會教導『行是過去』的法；不會教導『行是未來』的法；也不會教導『行是現在』的法。"

28.324“He will not teach the Dharma that ‘consciousness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘consciousness is happiness’ or ‘suffering’; will not teach the Dharma that ‘consciousness is a self’ or ‘nonself’; will not teach the Dharma that ‘consciousness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘consciousness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘consciousness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘consciousness is past’; will not teach the Dharma that ‘consciousness is future’; and will not teach the Dharma that ‘consciousness is present.’

28.324他不會教導「識是常」或「無常」的法，不會教導「識是樂」或「苦」的法，不會教導「識是我」或「無我」的法，不會教導「識是淨」或「不淨」的法，不會教導「識是寂靜」或「不寂靜」的法，不會教導「識是繫縛」或「解脫」的法，不會教導「識是過去」的法，不會教導「識是未來」的法，也不會教導「識是現在」的法。

28.325“He will not teach the Dharma that ‘name and form [F.304.a] are permanent’ or ‘impermanent’; will not teach the Dharma that ‘name and form are happiness’ or ‘suffering’; will not teach the Dharma that ‘name and form are a self’ or ‘nonself’; will not teach the Dharma that ‘name and form are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘name and form are at peace’ or ‘not at peace’; will not teach the Dharma that ‘name and form are fettered,’ or ‘liberated’; will not teach the Dharma that ‘name and form are past’; will not teach the Dharma that ‘name and form are future’; and will not teach the Dharma that ‘name and form are present.’

28.325「他不會教導『名色是常』或『無常』的法，不會教導『名色是樂』或『苦』的法，不會教導『名色是我』或『無我』的法，不會教導『名色是淨』或『不淨』的法，不會教導『名色是寂靜』或『不寂靜』的法，不會教導『名色是繫縛』或『解脫』的法，不會教導『名色是過去』的法，不會教導『名色是未來』的法，也不會教導『名色是現在』的法。」

28.326“He will not teach the Dharma that ‘the six sense fields are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the six sense fields are happiness’ or ‘suffering’; will not teach the Dharma that ‘the six sense fields are a self’ or ‘nonself’; will not teach the Dharma that ‘the six sense fields are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the six sense fields are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the six sense fields are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the six sense fields are past’; will not teach the Dharma that ‘the six sense fields are future’; and will not teach the Dharma that ‘the six sense fields are present.’

28.326「他不會教導『六塵是常』或『無常』的法；不會教導『六塵是樂』或『苦』的法；不會教導『六塵是我』或『無我』的法；不會教導『六塵是淨』或『不淨』的法；不會教導『六塵是寂靜』或『不寂靜』的法；不會教導『六塵是繫縛』或『解脫』的法；不會教導『六塵是過去』的法；不會教導『六塵是未來』的法；也不會教導『六塵是現在』的法。」

28.327“He will not teach the Dharma that ‘sensory contact is permanent’ or ‘impermanent’; will not teach the Dharma that ‘sensory contact is happiness’ or ‘suffering’; will not teach the Dharma that ‘sensory contact is a self’ or [F.304.b] ‘nonself’; will not teach the Dharma that ‘sensory contact is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sensory contact is at peace’ or ‘not at peace’; will not teach the Dharma that ‘sensory contact is fettered,’ or ‘liberated’; will not teach the Dharma that ‘sensory contact is past’; will not teach the Dharma that ‘sensory contact is future’; and will not teach the Dharma that ‘sensory contact is present.’

28.327「他不會教導『觸是常』或『無常』的法；不會教導『觸是樂』或『苦』的法；不會教導『觸是我』或『無我』的法；不會教導『觸是淨』或『不淨』的法；不會教導『觸是寂靜』或『不寂靜』的法；不會教導『觸是繫縛』或『解脫』的法；不會教導『觸是過去』的法；不會教導『觸是未來』的法；也不會教導『觸是現在』的法。」

28.328“He will not teach the Dharma that ‘sensation is permanent’ or ‘impermanent’; will not teach the Dharma that ‘sensation is happiness’ or ‘suffering’; will not teach the Dharma that ‘sensation is a self’ or ‘nonself’; will not teach the Dharma that ‘sensation is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘sensation is at peace’ or ‘not at peace’; will not teach the Dharma that ‘sensation is fettered,’ or ‘liberated’; will not teach the Dharma that ‘sensation is past’; will not teach the Dharma that ‘sensation is future’; and will not teach the Dharma that ‘sensation is present.’

28.328他不會教導"受是常"或"無常"的法；不會教導"受是樂"或"苦"的法；不會教導"受是我"或"無我"的法；不會教導"受是淨"或"不淨"的法；不會教導"受是寂靜"或"不寂靜"的法；不會教導"受是繫縛"或"解脫"的法；不會教導"受是過去"的法；不會教導"受是未來"的法；也不會教導"受是現在"的法。

28.329“He will not teach the Dharma that ‘craving is permanent’ or ‘impermanent’; will not teach the Dharma that ‘craving is happiness’ or ‘suffering’; will not teach the Dharma that ‘craving is a self’ or ‘nonself’; will not teach the Dharma that ‘craving is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘craving is at peace’ or ‘not at peace’; will not teach the Dharma that ‘craving is fettered,’ or ‘liberated’; will not teach the Dharma that ‘craving is past’; will not teach the Dharma that ‘craving is future’; and will not teach [F.305.a] the Dharma that ‘craving is present.’

28.329「他不會宣說『愛是常』或『無常』的法；不會宣說『愛是樂』或『苦』的法；不會宣說『愛是我』或『無我』的法；不會宣說『愛是淨』或『不淨』的法；不會宣說『愛是寂靜』或『不寂靜』的法；不會宣說『愛是繫縛』或『解脫』的法；不會宣說『愛是過去』的法；不會宣說『愛是未來』的法；也不會宣說『愛是現在』的法。」

28.330“He will not teach the Dharma that ‘grasping is permanent’ or ‘impermanent’; will not teach the Dharma that ‘grasping is happiness’ or ‘suffering’; will not teach the Dharma that ‘grasping is a self’ or ‘nonself’; will not teach the Dharma that ‘grasping is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘grasping is at peace’ or ‘not at peace’; will not teach the Dharma that ‘grasping is fettered,’ or ‘liberated’; will not teach the Dharma that ‘grasping is past’; will not teach the Dharma that ‘grasping is future’; and will not teach the Dharma that ‘grasping is present.’

28.330「他不會教導『取是常』或『無常』的法；不會教導『取是樂』或『苦』的法；不會教導『取是我』或『無我』的法；不會教導『取是淨』或『不淨』的法；不會教導『取是寂靜』或『不寂靜』的法；不會教導『取是繫縛』或『解脫』的法；不會教導『取是過去』的法；不會教導『取是未來』的法；也不會教導『取是現在』的法。」

28.331“He will not teach the Dharma that ‘the rebirth process is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the rebirth process is happiness’ or ‘suffering’; will not teach the Dharma that ‘the rebirth process is a self’ or ‘nonself’; will not teach the Dharma that ‘the rebirth process is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the rebirth process is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the rebirth process is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the rebirth process is past’; will not teach the Dharma that ‘the rebirth process is future’; and will not teach the Dharma that ‘the rebirth process is present.’

28.331「他不會教說『有是常』或『無常』的法；不會教說『有是樂』或『苦』的法；不會教說『有是我』或『無我』的法；不會教說『有是淨』或『不淨』的法；不會教說『有是寂靜』或『不寂靜』的法；不會教說『有是繫縛』或『解脫』的法；不會教說『有是過去』的法；不會教說『有是未來』的法；也不會教說『有是現在』的法。」

28.332“He will not teach the Dharma that ‘birth is permanent’ or ‘impermanent’; will not teach the Dharma that ‘birth is happiness’ or ‘suffering’; will not teach the Dharma that ‘birth is a self’ or ‘nonself’; will not teach the Dharma that ‘birth is pleasant’ or ‘unpleasant’; [F.305.b] will not teach the Dharma that ‘birth is at peace’ or ‘not at peace’; will not teach the Dharma that ‘birth is fettered,’ or ‘liberated’; will not teach the Dharma that ‘birth is past’; will not teach the Dharma that ‘birth is future’; and will not teach the Dharma that ‘birth is present.’

28.332「他不會教導『生是常』或『無常』的法；不會教導『生是樂』或『苦』的法；不會教導『生是我』或『無我』的法；不會教導『生是淨』或『不淨』的法；不會教導『生是寂靜』或『不寂靜』的法；不會教導『生是繫縛』或『解脫』的法；不會教導『生是過去』的法；不會教導『生是未來』的法；也不會教導『生是現在』的法。」

28.333“He will not teach the Dharma that ‘aging and death are permanent’ or ‘impermanent’; will not teach the Dharma that ‘aging and death are happiness’ or ‘suffering’; will not teach the Dharma that ‘aging and death are a self’ or ‘nonself’; will not teach the Dharma that ‘aging and death are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘aging and death are at peace’ or ‘not at peace’; will not teach the Dharma that ‘aging and death are fettered,’ or ‘liberated’; will not teach the Dharma that ‘aging and death are past’; will not teach the Dharma that ‘aging and death are future’; and will not teach the Dharma that ‘aging and death are present.’

28.333他將不教導「老死是常」或「無常」的法；不教導「老死是樂」或「苦」的法；不教導「老死是我」或「無我」的法；不教導「老死是淨」或「不淨」的法；不教導「老死是寂靜」或「不寂靜」的法；不教導「老死是繫縛」或「解脫」的法；不教導「老死是過去」的法；不教導「老死是未來」的法；也不教導「老死是現在」的法。

28.334“He will not teach the Dharma that ‘the perfection of generosity is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of generosity is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of generosity is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of generosity is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of generosity is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of generosity is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of generosity is past’; will not teach the Dharma that ‘the perfection of generosity is [F.306.a] future’; and will not teach the Dharma that ‘the perfection of generosity is present.’

28.334「他不會教說『布施波羅蜜多是常』或『無常』的法；不會教說『布施波羅蜜多是樂』或『苦』的法；不會教說『布施波羅蜜多是我』或『無我』的法；不會教說『布施波羅蜜多是淨』或『不淨』的法；不會教說『布施波羅蜜多是寂靜』或『不寂靜』的法；不會教說『布施波羅蜜多是繫縛』或『解脫』的法；不會教說『布施波羅蜜多是過去』的法；不會教說『布施波羅蜜多是未來』的法；也不會教說『布施波羅蜜多是現在』的法。」

28.335“He will not teach the Dharma that ‘the perfection of ethical discipline is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of ethical discipline is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of ethical discipline is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of ethical discipline is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of ethical discipline is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of ethical discipline is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of ethical discipline is past’; will not teach the Dharma that ‘the perfection of ethical discipline is future’; and will not teach the Dharma that ‘the perfection of ethical discipline is present.’

28.335他不會教導持戒波羅蜜多是常或無常的法；不會教導持戒波羅蜜多是樂或苦的法；不會教導持戒波羅蜜多是我或無我的法；不會教導持戒波羅蜜多是淨或不淨的法；不會教導持戒波羅蜜多是寂靜或不寂靜的法；不會教導持戒波羅蜜多是繫縛或解脫的法；不會教導持戒波羅蜜多是過去的法；不會教導持戒波羅蜜多是未來的法；也不會教導持戒波羅蜜多是現在的法。

28.336“He will not teach the Dharma that ‘the perfection of tolerance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of tolerance is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of tolerance is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of tolerance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of tolerance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of tolerance is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of tolerance is [F.306.b] past’; will not teach the Dharma that ‘the perfection of tolerance is future’; and will not teach the Dharma that ‘the perfection of tolerance is present.’

28.336「他不會教導說『忍辱波羅蜜多是常』或『無常』的法；不會教導說『忍辱波羅蜜多是樂』或『苦』的法；不會教導說『忍辱波羅蜜多是我』或『無我』的法；不會教導說『忍辱波羅蜜多是淨』或『不淨』的法；不會教導說『忍辱波羅蜜多是寂靜』或『不寂靜』的法；不會教導說『忍辱波羅蜜多是繫縛』或『解脫』的法；不會教導說『忍辱波羅蜜多是過去』的法；不會教導說『忍辱波羅蜜多是未來』的法；也不會教導說『忍辱波羅蜜多是現在』的法。」

28.337“He will not teach the Dharma that ‘the perfection of perseverance is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of perseverance is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of perseverance is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of perseverance is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of perseverance is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of perseverance is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of perseverance is past’; will not teach the Dharma that ‘the perfection of perseverance is future’; and will not teach the Dharma that ‘the perfection of perseverance is present.’

28.337他不宣說「精進波羅蜜多是常」或「無常」的法；不宣說「精進波羅蜜多是樂」或「苦」的法；不宣說「精進波羅蜜多是我」或「無我」的法；不宣說「精進波羅蜜多是淨」或「不淨」的法；不宣說「精進波羅蜜多是寂靜」或「不寂靜」的法；不宣說「精進波羅蜜多是繫縛」或「解脫」的法；不宣說「精進波羅蜜多是過去」的法；不宣說「精進波羅蜜多是未來」的法；也不宣說「精進波羅蜜多是現在」的法。

28.338“He will not teach the Dharma that ‘the perfection of meditative concentration is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of meditative concentration is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of meditative concentration is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of meditative concentration is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of meditative concentration is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of meditative concentration [F.307.a] is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of meditative concentration is past’; will not teach the Dharma that ‘the perfection of meditative concentration is future’; and will not teach the Dharma that ‘the perfection of meditative concentration is present.’

28.338他不會說法說「禪定波羅蜜多是常」或「無常」；不會說法說「禪定波羅蜜多是樂」或「苦」；不會說法說「禪定波羅蜜多是我」或「無我」；不會說法說「禪定波羅蜜多是淨」或「不淨」；不會說法說「禪定波羅蜜多是寂靜」或「不寂靜」；不會說法說「禪定波羅蜜多是繫縛」或「解脫」；不會說法說「禪定波羅蜜多是過去」；不會說法說「禪定波羅蜜多是未來」；也不會說法說「禪定波羅蜜多是現在」。

28.339“He will not teach the Dharma that ‘the perfection of wisdom is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the perfection of wisdom is happiness’ or ‘suffering’; will not teach the Dharma that ‘the perfection of wisdom is a self’ or ‘nonself’; will not teach the Dharma that ‘the perfection of wisdom is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the perfection of wisdom is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the perfection of wisdom is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the perfection of wisdom is past’; will not teach the Dharma that ‘the perfection of wisdom is future’; and will not teach the Dharma that ‘the perfection of wisdom is present.’ [B21]

28.339他不會教導「般若波羅蜜多是常」或「無常」的法；不會教導「般若波羅蜜多是樂」或「苦」的法；不會教導「般若波羅蜜多是我」或「無我」的法；不會教導「般若波羅蜜多是淨」或「不淨」的法；不會教導「般若波羅蜜多是寂靜」或「不寂靜」的法；不會教導「般若波羅蜜多是繫縛」或「解脫」的法；不會教導「般若波羅蜜多是過去」的法；不會教導「般若波羅蜜多是未來」的法；也不會教導「般若波羅蜜多是現在」的法。

28.340“He will not teach the Dharma that ‘the emptiness of internal phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of internal phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of internal phenomena is a self’ or ‘nonself’; will not teach [F.307.b] the Dharma that ‘the emptiness of internal phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of internal phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of internal phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of internal phenomena is past’; will not teach the Dharma that ‘the emptiness of internal phenomena is future’; and will not teach the Dharma that ‘the emptiness of internal phenomena is present.’

28.340他不會講說「內空是常」或「無常」的法，不會講說「內空是樂」或「苦」的法，不會講說「內空是我」或「無我」的法，不會講說「內空是淨」或「不淨」的法，不會講說「內空是寂靜」或「不寂靜」的法，不會講說「內空是繫縛」或「解脫」的法，不會講說「內空是過去」的法，不會講說「內空是未來」的法，也不會講說「內空是現在」的法。

28.341“He will not teach the Dharma that ‘the emptiness of external phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of external phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of external phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of external phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of external phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of external phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of external phenomena is past’; will not teach the Dharma that ‘the emptiness of external phenomena is future’; and will not teach the Dharma that ‘the emptiness of external phenomena is present.’

28.341他不會教導「外空是常」或「無常」的法；不會教導「外空是樂」或「苦」的法；不會教導「外空是我」或「無我」的法；不會教導「外空是淨」或「不淨」的法；不會教導「外空是寂靜」或「不寂靜」的法；不會教導「外空是繫縛」或「解脫」的法；不會教導「外空是過去」的法；不會教導「外空是未來」的法；也不會教導「外空是現在」的法。

28.342“He will not teach the Dharma that ‘the emptiness of external and internal phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that [F.308.a] ‘the emptiness of external and internal phenomena is past’; will not teach the Dharma that ‘the emptiness of external and internal phenomena is future’; and will not teach the Dharma that ‘the emptiness of external and internal phenomena is present.’

28.342他不會說「內外空是常」或「無常」的法；不會說「內外空是樂」或「苦」的法；不會說「內外空是我」或「無我」的法；不會說「內外空是淨」或「不淨」的法；不會說「內外空是寂靜」或「不寂靜」的法；不會說「內外空是繫縛」或「解脫」的法；不會說「內外空是過去」的法；不會說「內外空是未來」的法；也不會說「內外空是現在」的法。

28.343“He will not teach the Dharma that ‘the emptiness of emptiness is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of emptiness is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of emptiness is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of emptiness is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of emptiness is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of emptiness is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of emptiness is past’; will not teach the Dharma that ‘the emptiness of emptiness is future’; and will not teach the Dharma that ‘the emptiness of emptiness is present.’

28.343他不會教導『空空是常或無常』的法；不會教導『空空是樂或苦』的法；不會教導『空空是我或無我』的法；不會教導『空空是淨或不淨』的法；不會教導『空空是寂靜或不寂靜』的法；不會教導『空空是繫縛或解脫』的法；不會教導『空空是過去』的法；不會教導『空空是未來』的法；也不會教導『空空是現在』的法。

28.344“He will not teach the Dharma that ‘the emptiness of great extent is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of great extent is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of great extent is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of great extent is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of great extent is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of great extent is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of great extent is past’; will not teach the Dharma that ‘the emptiness of great extent is future’; and will not teach [F.308.b] the Dharma that ‘the emptiness of great extent is present.’

28.344「他不會教導『大空是常』或『無常』的法；不會教導『大空是樂』或『苦』的法；不會教導『大空是我』或『無我』的法；不會教導『大空是淨』或『不淨』的法；不會教導『大空是寂靜』或『不寂靜』的法；不會教導『大空是繫縛』或『解脫』的法；不會教導『大空是過去』的法；不會教導『大空是未來』的法；也不會教導『大空是現在』的法。」

28.345“He will not teach the Dharma that ‘the emptiness of ultimate reality is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of ultimate reality is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of ultimate reality is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of ultimate reality is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of ultimate reality is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of ultimate reality is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of ultimate reality is past’; will not teach the Dharma that ‘the emptiness of ultimate reality is future’; and will not teach the Dharma that ‘the emptiness of ultimate reality is present.’

28.345他不會宣說「勝義空是常」或「無常」的法；不會宣說「勝義空是樂」或「苦」的法；不會宣說「勝義空是我」或「無我」的法；不會宣說「勝義空是淨」或「不淨」的法；不會宣說「勝義空是寂靜」或「不寂靜」的法；不會宣說「勝義空是繫縛」或「解脫」的法；不會宣說「勝義空是過去」的法；不會宣說「勝義空是未來」的法；也不會宣說「勝義空是現在」的法。

28.346“He will not teach the Dharma that ‘the emptiness of conditioned phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is past’; will not teach the Dharma that ‘the emptiness of conditioned phenomena is future’; and will not teach the Dharma that ‘the emptiness of conditioned phenomena is present.’

28.346他不會教授「有為空是常」或「無常」的法；不會教授「有為空是樂」或「苦」的法；不會教授「有為空是我」或「無我」的法；不會教授「有為空是淨」或「不淨」的法；不會教授「有為空是寂靜」或「不寂靜」的法；不會教授「有為空是繫縛」或「解脫」的法；不會教授「有為空是過去」的法；不會教授「有為空是未來」的法；也不會教授「有為空是現在」的法。

28.347“He will not teach the Dharma that ‘the emptiness of unconditioned phenomena is [F.309.a] permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is past’; will not teach the Dharma that ‘the emptiness of unconditioned phenomena is future’; and will not teach the Dharma that ‘the emptiness of unconditioned phenomena is present.’

28.347他不會教導「無為空是常」或「無常」的法，不會教導「無為空是樂」或「苦」的法，不會教導「無為空是我」或「無我」的法，不會教導「無為空是淨」或「不淨」的法，不會教導「無為空是寂靜」或「不寂靜」的法，不會教導「無為空是繫縛」或「解脫」的法，不會教導「無為空是過去」的法，不會教導「無為空是未來」的法，也不會教導「無為空是現在」的法。

28.348“He will not teach the Dharma that ‘the emptiness of the unlimited is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of the unlimited is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of the unlimited is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of the unlimited is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of the unlimited is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of the unlimited is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of the unlimited is past’; will not teach the Dharma that ‘the emptiness of the unlimited is future’; and will not teach the Dharma that ‘the emptiness of the unlimited is present.’

28.348「他不會教導『無邊空是常』或『無常』的法；不會教導『無邊空是樂』或『苦』的法；不會教導『無邊空是我』或『無我』的法；不會教導『無邊空是淨』或『不淨』的法；不會教導『無邊空是寂靜』或『不寂靜』的法；不會教導『無邊空是繫縛』或『解脫』的法；不會教導『無邊空是過去』的法；不會教導『無邊空是未來』的法；也不會教導『無邊空是現在』的法。」

28.349“He will not teach the Dharma that [F.309.b] ‘the emptiness of that which has neither beginning nor end is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is past’; will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is future’; and will not teach the Dharma that ‘the emptiness of that which has neither beginning nor end is present.’

28.349「他不會宣說『無始無終空是常』或『無常』的法；不會宣說『無始無終空是樂』或『苦』的法；不會宣說『無始無終空是我』或『無我』的法；不會宣說『無始無終空是淨』或『不淨』的法；不會宣說『無始無終空是寂靜』或『不寂靜』的法；不會宣說『無始無終空是繫縛』或『解脫』的法；不會宣說『無始無終空是過去』的法；不會宣說『無始無終空是未來』的法；也不會宣說『無始無終空是現在』的法。」

28.350“He will not teach the Dharma that ‘the emptiness of nonexclusion is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of nonexclusion is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of nonexclusion is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of nonexclusion is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of nonexclusion is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of nonexclusion is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of nonexclusion is past’; will not teach the Dharma that ‘the emptiness of nonexclusion is future’; and will not teach the Dharma that ‘the emptiness of nonexclusion is present.’

28.350他不宣說「不排斥空是常」或「無常」的法；不宣說「不排斥空是樂」或「苦」的法；不宣說「不排斥空是我」或「無我」的法；不宣說「不排斥空是淨」或「不淨」的法；不宣說「不排斥空是寂靜」或「不寂靜」的法；不宣說「不排斥空是繫縛」或「解脫」的法；不宣說「不排斥空是過去」的法；不宣說「不排斥空是未來」的法；也不宣說「不排斥空是現在」的法。

28.351“He will not teach the Dharma that ‘the emptiness of an inherent nature is permanent’ [F.310.a] or ‘impermanent’; will not teach the Dharma that ‘the emptiness of inherent nature is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of inherent nature is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of inherent nature is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of inherent nature is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of inherent nature is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of inherent nature is past’; will not teach the Dharma that ‘the emptiness of inherent nature is future’; and will not teach the Dharma that ‘the emptiness of inherent nature is present.’

28.351他不會教導說「自性空是常」或「無常」的法；不會教導說「自性空是樂」或「苦」的法；不會教導說「自性空是我」或「無我」的法；不會教導說「自性空是淨」或「不淨」的法；不會教導說「自性空是寂靜」或「不寂靜」的法；不會教導說「自性空是繫縛」或「解脫」的法；不會教導說「自性空是過去」的法；不會教導說「自性空是未來」的法；也不會教導說「自性空是現在」的法。

28.352“He will not teach the Dharma that ‘the emptiness of all phenomena is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of all phenomena is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of all phenomena is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of all phenomena is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of all phenomena is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of all phenomena is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of all phenomena is past’; will not teach the Dharma that ‘the emptiness of all phenomena is future’; and will not teach the Dharma that ‘the emptiness of all phenomena is present.’

28.352「他不會說『一切法空是常』或『無常』的法；不會說『一切法空是樂』或『苦』的法；不會說『一切法空是我』或『無我』的法；不會說『一切法空是淨』或『不淨』的法；不會說『一切法空是寂靜』或『不寂靜』的法；不會說『一切法空是繫縛』或『解脫』的法；不會說『一切法空是過去』的法；不會說『一切法空是未來』的法；也不會說『一切法空是現在』的法。」

28.353“He will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is permanent’ or ‘impermanent’; [F.310.b] will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is past’; will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is future’; and will not teach the Dharma that ‘the emptiness of intrinsic defining characteristics is present.’

28.353「他不會教導『自相空是常』或『無常』的法；不會教導『自相空是樂』或『苦』的法；不會教導『自相空是我』或『無我』的法；不會教導『自相空是淨』或『不淨』的法；不會教導『自相空是寂靜』或『不寂靜』的法；不會教導『自相空是繫縛』或『解脫』的法；不會教導『自相空是過去』的法；不會教導『自相空是未來』的法；也不會教導『自相空是現在』的法。」

28.354“He will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is past’; will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is future’; and will not teach the Dharma that ‘the emptiness of that which cannot be apprehended is present.’

28.354他不會教導說「不可得的空性是常」或「無常」的法；不會教導說「不可得的空性是樂」或「苦」的法；不會教導說「不可得的空性是我」或「無我」的法；不會教導說「不可得的空性是淨」或「不淨」的法；不會教導說「不可得的空性是寂靜」或「不寂靜」的法；不會教導說「不可得的空性是繫縛」或「解脫」的法；不會教導說「不可得的空性是過去」的法；不會教導說「不可得的空性是未來」的法；也不會教導說「不可得的空性是現在」的法。

28.355“He will not teach the Dharma that ‘the emptiness of nonentities is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of nonentities [F.311.a] is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of nonentities is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of nonentities is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of nonentities is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of nonentities is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of nonentities is past’; will not teach the Dharma that ‘the emptiness of nonentities is future’; and will not teach the Dharma that ‘the emptiness of nonentities is present.’

28.355「他不會教授『無有的空性是常』或『無常』的法；不會教授『無有的空性是樂』或『苦』的法；不會教授『無有的空性是我』或『無我』的法；不會教授『無有的空性是淨』或『不淨』的法；不會教授『無有的空性是寂靜』或『不寂靜』的法；不會教授『無有的空性是繫縛』或『解脫』的法；不會教授『無有的空性是過去』的法；不會教授『無有的空性是未來』的法；也不會教授『無有的空性是現在』的法。」

28.356“He will not teach the Dharma that ‘the emptiness of essential nature is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of essential nature is happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness of essential nature is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of essential nature is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of essential nature is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of essential nature is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of essential nature is past’; will not teach the Dharma that ‘the emptiness of essential nature is future’; and will not teach the Dharma that ‘the emptiness of essential nature is present.’

28.356他不會教導「本質空是常或無常」的法；不會教導「本質空是樂或苦」的法；不會教導「本質空是我或無我」的法；不會教導「本質空是淨或不淨」的法；不會教導「本質空是寂靜或不寂靜」的法；不會教導「本質空是繫縛或解脫」的法；不會教導「本質空是過去」的法；不會教導「本質空是未來」的法；也不會教導「本質空是現在」的法。

28.357“He will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is happiness’ or ‘suffering’; will not teach the Dharma that [F.311.b] ‘the emptiness of an essential nature of nonentities is a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is past’; will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is future’; and will not teach the Dharma that ‘the emptiness of an essential nature of nonentities is present.’

28.357他不會宣說「無實空是常」或「無常」的法，不會宣說「無實空是樂」或「苦」的法，不會宣說「無實空是我」或「無我」的法，不會宣說「無實空是淨」或「不淨」的法，不會宣說「無實空是寂靜」或「不寂靜」的法，不會宣說「無實空是繫縛」或「解脫」的法，不會宣說「無實空是過去」的法，不會宣說「無實空是未來」的法，也不會宣說「無實空是現在」的法。

28.358“He will not teach the Dharma that ‘the applications of mindfulness are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the applications of mindfulness are happiness’ or ‘suffering’; will not teach the Dharma that ‘the applications of mindfulness are a self’ or ‘nonself’; will not teach the Dharma that ‘the applications of mindfulness are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the applications of mindfulness are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the applications of mindfulness are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the applications of mindfulness are past’; will not teach the Dharma that ‘the applications of mindfulness are future’; and will not teach the Dharma that ‘the applications of mindfulness are present.’

28.358他不會教導「念處是常」或「無常」的法；不會教導「念處是樂」或「苦」的法；不會教導「念處是我」或「無我」的法；不會教導「念處是淨」或「不淨」的法；不會教導「念處是寂靜」或「不寂靜」的法；不會教導「念處是繫縛」或「解脫」的法；不會教導「念處是過去」的法；不會教導「念處是未來」的法；也不會教導「念處是現在」的法。

28.359“He will not teach the Dharma that ‘the correct exertions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the correct exertions [F.312.a] are happiness’ or ‘suffering’; will not teach the Dharma that ‘the correct exertions are a self’ or ‘nonself’; will not teach the Dharma that ‘the correct exertions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the correct exertions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the correct exertions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the correct exertions are past’; will not teach the Dharma that ‘the correct exertions are future’; and will not teach the Dharma that ‘the correct exertions are present.’

28.359他不會宣說『正勤是常』或『無常』的法；不會宣說『正勤是樂』或『苦』的法；不會宣說『正勤是我』或『無我』的法；不會宣說『正勤是淨』或『不淨』的法；不會宣說『正勤是寂靜』或『不寂靜』的法；不會宣說『正勤是繫縛』或『解脫』的法；不會宣說『正勤是過去』的法；不會宣說『正勤是未來』的法；也不會宣說『正勤是現在』的法。

28.360“He will not teach the Dharma that ‘the supports for miraculous ability are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the supports for miraculous ability are happiness’ or ‘suffering’; will not teach the Dharma that ‘the supports for miraculous ability are a self’ or ‘nonself’; will not teach the Dharma that ‘the supports for miraculous ability are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the supports for miraculous ability are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the supports for miraculous ability are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the supports for miraculous ability are past’; will not teach the Dharma that ‘the supports for miraculous ability are future’; and will not teach the Dharma that ‘the supports for miraculous ability are present.’

28.360「他不會教導『神足是常』或『無常』的法；不會教導『神足是樂』或『苦』的法；不會教導『神足是我』或『無我』的法；不會教導『神足是淨』或『不淨』的法；不會教導『神足是寂靜』或『不寂靜』的法；不會教導『神足是繫縛』或『解脫』的法；不會教導『神足是過去』的法；不會教導『神足是未來』的法；也不會教導『神足是現在』的法。」

28.361“He will not teach the Dharma that ‘the faculties are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the faculties are happiness’ or ‘suffering’; [F.312.b] will not teach the Dharma that ‘the faculties are a self’ or ‘nonself’; will not teach the Dharma that ‘the faculties are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the faculties are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the faculties are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the faculties are past’; will not teach the Dharma that ‘the faculties are future’; and will not teach the Dharma that ‘the faculties are present.’

28.361"他不會教說『根是常』或『無常』的法；不會教說『根是樂』或『苦』的法；不會教說『根是我』或『無我』的法；不會教說『根是淨』或『不淨』的法；不會教說『根是寂靜』或『不寂靜』的法；不會教說『根是繫縛』或『解脫』的法；不會教說『根是過去』的法；不會教說『根是未來』的法；也不會教說『根是現在』的法。"

28.362“He will not teach the Dharma that ‘the powers are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the powers are happiness’ or ‘suffering’; will not teach the Dharma that ‘the powers are a self’ or ‘nonself’; will not teach the Dharma that ‘the powers are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the powers are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the powers are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the powers are past’; will not teach the Dharma that ‘the powers are future’; and will not teach the Dharma that ‘the powers are present.’

28.362他不會教說「力是常」或「無常」的法；不會教說「力是樂」或「苦」的法；不會教說「力是我」或「無我」的法；不會教說「力是淨」或「不淨」的法；不會教說「力是寂靜」或「不寂靜」的法；不會教說「力是繫縛」或「解脫」的法；不會教說「力是過去」的法；不會教說「力是未來」的法；也不會教說「力是現在」的法。

28.363“He will not teach the Dharma that ‘the branches of enlightenment are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the branches of enlightenment are happiness’ or ‘suffering’; will not teach the Dharma that ‘the branches of enlightenment are a self’ or ‘nonself’; will not teach the Dharma that ‘the branches of enlightenment are pleasant’ or ‘unpleasant’; will not teach [F.313.a] the Dharma that ‘the branches of enlightenment are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the branches of enlightenment are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the branches of enlightenment are past’; will not teach the Dharma that ‘the branches of enlightenment are future’; and will not teach the Dharma that ‘the branches of enlightenment are present.’

28.363他不會宣說「覺支是常」或「無常」的法，不會宣說「覺支是樂」或「苦」的法，不會宣說「覺支是我」或「無我」的法，不會宣說「覺支是淨」或「不淨」的法，不會宣說「覺支是寂靜」或「不寂靜」的法，不會宣說「覺支是繫縛」或「解脫」的法，不會宣說「覺支是過去」的法，不會宣說「覺支是未來」的法，也不會宣說「覺支是現在」的法。

28.364“He will not teach the Dharma that ‘the noble eightfold path is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the noble eightfold path is happiness’ or ‘suffering’; will not teach the Dharma that ‘the noble eightfold path is a self’ or ‘nonself’; will not teach the Dharma that ‘the noble eightfold path is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the noble eightfold path is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the noble eightfold path is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the noble eightfold path is past’; will not teach the Dharma that ‘the noble eightfold path is future’; and will not teach the Dharma that ‘the noble eightfold path is present.’

28.364「他不會教導八正道是常或無常的法；不會教導八正道是樂或苦的法；不會教導八正道是我或無我的法；不會教導八正道是淨或不淨的法；不會教導八正道是寂靜或不寂靜的法；不會教導八正道是繫縛或解脫的法；不會教導八正道是過去的法；不會教導八正道是未來的法；也不會教導八正道是現在的法。」

28.365“He will not teach the Dharma that ‘the truths of the noble ones are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the truths of the noble ones are happiness’ or ‘suffering’; will not teach the Dharma that ‘the truths of the noble ones are a self’ or ‘nonself’; [F.313.b] will not teach the Dharma that ‘the truths of the noble ones are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the truths of the noble ones are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the truths of the noble ones are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the truths of the noble ones are past’; will not teach the Dharma that ‘the truths of the noble ones are future’; and will not teach the Dharma that ‘the truths of the noble ones are present.’

28.365他不會教導聖諦是常或無常的法；不會教導聖諦是樂或苦的法；不會教導聖諦是我或無我的法；不會教導聖諦是淨或不淨的法；不會教導聖諦是寂靜或不寂靜的法；不會教導聖諦是繫縛或解脫的法；不會教導聖諦是過去的法；不會教導聖諦是未來的法；也不會教導聖諦是現在的法。

28.366“He will not teach the Dharma that ‘the meditative concentrations are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the meditative concentrations are happiness’ or ‘suffering’; will not teach the Dharma that ‘the meditative concentrations are a self’ or ‘nonself’; will not teach the Dharma that ‘the meditative concentrations are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the meditative concentrations are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the meditative concentrations are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the meditative concentrations are past’; will not teach the Dharma that ‘the meditative concentrations are future’; and will not teach the Dharma that ‘the meditative concentrations are present.’

28.366「他不會教導『禪定是常』或『無常』的法；不會教導『禪定是樂』或『苦』的法；不會教導『禪定是我』或『無我』的法；不會教導『禪定是淨』或『不淨』的法；不會教導『禪定是寂靜』或『不寂靜』的法；不會教導『禪定是繫縛』或『解脫』的法；不會教導『禪定是過去』的法；不會教導『禪定是未來』的法；也不會教導『禪定是現在』的法。」

28.367“He will not teach the Dharma that ‘the immeasurable attitudes are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the immeasurable attitudes are happiness’ or ‘suffering’; will not teach the Dharma that ‘the immeasurable attitudes are a self’ or ‘nonself’; will not teach the Dharma that ‘the immeasurable attitudes are pleasant’ or ‘unpleasant’; will not [F.314.a] teach the Dharma that ‘the immeasurable attitudes are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the immeasurable attitudes are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the immeasurable attitudes are past’; will not teach the Dharma that ‘the immeasurable attitudes are future’; and will not teach the Dharma that ‘the immeasurable attitudes are present.’

28.367他不會教說「四無量心是常」或「無常」的法；不會教說「四無量心是樂」或「苦」的法；不會教說「四無量心是我」或「無我」的法；不會教說「四無量心是淨」或「不淨」的法；不會教說「四無量心是寂靜」或「不寂靜」的法；不會教說「四無量心是繫縛」或「解脫」的法；不會教說「四無量心是過去」的法；不會教說「四無量心是未來」的法；也不會教說「四無量心是現在」的法。

28.368“He will not teach the Dharma that ‘the formless absorptions are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the formless absorptions are happiness’ or ‘suffering’; will not teach the Dharma that ‘the formless absorptions are a self’ or ‘nonself’; will not teach the Dharma that ‘the formless absorptions are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the formless absorptions are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the formless absorptions are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the formless absorptions are past’; will not teach the Dharma that ‘the formless absorptions are future’; and will not teach the Dharma that ‘the formless absorptions are present.’

28.368「他不會教授『無色定是常』或『無常』的法；不會教授『無色定是樂』或『苦』的法；不會教授『無色定是我』或『無我』的法；不會教授『無色定是淨』或『不淨』的法；不會教授『無色定是寂靜』或『不寂靜』的法；不會教授『無色定是繫縛』或『解脫』的法；不會教授『無色定是過去』的法；不會教授『無色定是未來』的法；也不會教授『無色定是現在』的法。」

28.369“He will not teach the Dharma that ‘the eight liberations are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the eight liberations are happiness’ or ‘suffering’; will not teach the Dharma that ‘the eight liberations are a self’ or ‘nonself’; will not teach [F.314.b] the Dharma that ‘the eight liberations are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the eight liberations are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the eight liberations are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the eight liberations are past’; will not teach the Dharma that ‘the eight liberations are future’; and will not teach the Dharma that ‘the eight liberations are present.’

28.369他不會說『八解脫是常』或『無常』的法；不會說『八解脫是樂』或『苦』的法；不會說『八解脫是我』或『無我』的法；不會說『八解脫是淨』或『不淨』的法；不會說『八解脫是寂靜』或『不寂靜』的法；不會說『八解脫是繫縛』或『解脫』的法；不會說『八解脫是過去』的法；不會說『八解脫是未來』的法；也不會說『八解脫是現在』的法。

28.370“He will not teach the Dharma that ‘the nine serial steps of meditative absorption are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are happiness’ or ‘suffering’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are a self’ or ‘nonself’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are past’; will not teach the Dharma that ‘the nine serial steps of meditative absorption are future’; and will not teach the Dharma that ‘the nine serial steps of meditative absorption are present.’

28.370他不會教導「九次第定是常或無常」的法；不會教導「九次第定是樂或苦」的法；不會教導「九次第定是我或無我」的法；不會教導「九次第定是淨或不淨」的法；不會教導「九次第定是寂靜或不寂靜」的法；不會教導「九次第定是繫縛或解脫」的法；不會教導「九次第定是過去」的法；不會教導「九次第定是未來」的法；也不會教導「九次第定是現在」的法。

28.371“He will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the emptiness, [F.315.a] signlessness, and wishlessness gateways to liberation are happiness’ or ‘suffering’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are a self’ or ‘nonself’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are past’; will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are future’; and will not teach the Dharma that ‘the emptiness, signlessness, and wishlessness gateways to liberation are present.’

28.371「他不會教導『空無相無願解脫門是常』或『無常』的法；不會教導『空無相無願解脫門是樂』或『苦』的法；不會教導『空無相無願解脫門是我』或『無我』的法；不會教導『空無相無願解脫門是淨』或『不淨』的法；不會教導『空無相無願解脫門是寂靜』或『不寂靜』的法；不會教導『空無相無願解脫門是繫縛』或『解脫』的法；不會教導『空無相無願解脫門是過去』的法；不會教導『空無相無願解脫門是未來』的法；也不會教導『空無相無願解脫門是現在』的法。」

28.372“He will not teach the Dharma that ‘the extrasensory powers are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the extrasensory powers are happiness’ or ‘suffering’; will not teach the Dharma that ‘the extrasensory powers are a self’ or ‘nonself’; will not teach the Dharma that ‘the extrasensory powers are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the extrasensory powers are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the extrasensory powers are fettered,’ [F.315.b] or ‘liberated’; will not teach the Dharma that ‘the extrasensory powers are past’; will not teach the Dharma that ‘the extrasensory powers are future’; and will not teach the Dharma that ‘the extrasensory powers are present.’

28.372「他不教『神通常』或『神通無常』的法，不教『神通樂』或『神通苦』的法，不教『神通我』或『神通無我』的法，不教『神通淨』或『神通不淨』的法，不教『神通寂靜』或『神通不寂靜』的法，不教『神通繫縛』或『神通解脫』的法，不教『神通過去』的法，不教『神通未來』的法，不教『神通現在』的法。」

28.373“He will not teach the Dharma that ‘the meditative stabilities are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the meditative stabilities are happiness’ or ‘suffering’; will not teach the Dharma that ‘the meditative stabilities are a self’ or ‘nonself’; will not teach the Dharma that ‘the meditative stabilities are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the meditative stabilities are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the meditative stabilities are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the meditative stabilities are past’; will not teach the Dharma that ‘the meditative stabilities are future’; and will not teach the Dharma that ‘the meditative stabilities are present.’

28.373他不會宣說「三摩地是常」或「無常」的法；不會宣說「三摩地是樂」或「苦」的法；不會宣說「三摩地是我」或「無我」的法；不會宣說「三摩地是淨」或「不淨」的法；不會宣說「三摩地是寂靜」或「不寂靜」的法；不會宣說「三摩地是繫縛」或「解脫」的法；不會宣說「三摩地是過去」的法；不會宣說「三摩地是未來」的法；也不會宣說「三摩地是現在」的法。

28.374“He will not teach the Dharma that ‘the dhāraṇī gateways are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the dhāraṇī gateways are happiness’ or ‘suffering’; will not teach the Dharma that ‘the dhāraṇī gateways are a self’ or ‘nonself’; will not teach the Dharma that ‘the dhāraṇī gateways are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the dhāraṇī gateways are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the dhāraṇī gateways are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the dhāraṇī gateways are past’; will not teach the Dharma that ‘the dhāraṇī gateways are future’; [F.316.a] and will not teach the Dharma that ‘the dhāraṇī gateways are present.’

28.374「他不會宣說『陀羅尼門是常』或『無常』的法；不會宣說『陀羅尼門是樂』或『苦』的法；不會宣說『陀羅尼門是我』或『無我』的法；不會宣說『陀羅尼門是淨』或『不淨』的法；不會宣說『陀羅尼門是寂靜』或『不寂靜』的法；不會宣說『陀羅尼門是繫縛』或『解脫』的法；不會宣說『陀羅尼門是過去』的法；不會宣說『陀羅尼門是未來』的法；也不會宣說『陀羅尼門是現在』的法。」

28.375“He will not teach the Dharma that ‘the ten powers of the tathāgatas are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the ten powers of the tathāgatas are happiness’ or ‘suffering’; will not teach the Dharma that ‘the ten powers of the tathāgatas are a self’ or ‘nonself’; will not teach the Dharma that ‘the ten powers of the tathāgatas are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the ten powers of the tathāgatas are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the ten powers of the tathāgatas are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the ten powers of the tathāgatas are past’; will not teach the Dharma that ‘the ten powers of the tathāgatas are future’; and will not teach the Dharma that ‘the ten powers of the tathāgatas are present.’

28.375「他不會教導『如來十力是常』或『無常』的法；不會教導『如來十力是樂』或『苦』的法；不會教導『如來十力是我』或『無我』的法；不會教導『如來十力是淨』或『不淨』的法；不會教導『如來十力是寂靜』或『不寂靜』的法；不會教導『如來十力是繫縛』或『解脫』的法；不會教導『如來十力是過去』的法；不會教導『如來十力是未來』的法；也不會教導『如來十力是現在』的法。」

28.376“He will not teach the Dharma that ‘the fearlessnesses are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the fearlessnesses are happiness’ or ‘suffering’; will not teach the Dharma that ‘the fearlessnesses are a self’ or ‘nonself’; will not teach the Dharma that ‘the fearlessnesses are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the fearlessnesses are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the fearlessnesses are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the fearlessnesses are past’; will not teach the Dharma that ‘the fearlessnesses are [F.316.b] future’; and will not teach the Dharma that ‘the fearlessnesses are present.’

28.376「他不會宣說『無畏是常』或『無常』的法，不會宣說『無畏是樂』或『苦』的法，不會宣說『無畏是我』或『無我』的法，不會宣說『無畏是淨』或『不淨』的法，不會宣說『無畏是寂靜』或『不寂靜』的法，不會宣說『無畏是繫縛』或『解脫』的法，不會宣說『無畏是過去』的法，不會宣說『無畏是未來』的法，也不會宣說『無畏是現在』的法。」

28.377“He will not teach the Dharma that ‘the kinds of exact knowledge are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the kinds of exact knowledge are happiness’ or ‘suffering’; will not teach the Dharma that ‘the kinds of exact knowledge are a self’ or ‘nonself’; will not teach the Dharma that ‘the kinds of exact knowledge are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the kinds of exact knowledge are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the kinds of exact knowledge are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the kinds of exact knowledge are past’; will not teach the Dharma that ‘the kinds of exact knowledge are future’; and will not teach the Dharma that ‘the kinds of exact knowledge are present.’

28.377「他不會教導『無所畏法是常』或『無常』的法；不會教導『無所畏法是樂』或『苦』的法；不會教導『無所畏法是我』或『無我』的法；不會教導『無所畏法是淨』或『不淨』的法；不會教導『無所畏法是寂靜』或『不寂靜』的法；不會教導『無所畏法是繫縛』或『解脫』的法；不會教導『無所畏法是過去』的法；不會教導『無所畏法是未來』的法；也不會教導『無所畏法是現在』的法。」

28.378“He will not teach the Dharma that ‘great compassion is permanent’ or ‘impermanent’; will not teach the Dharma that ‘great compassion is happiness’ or ‘suffering’; will not teach the Dharma that ‘great compassion is a self’ or ‘nonself’; will not teach the Dharma that ‘great compassion is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘great compassion is at peace’ or ‘not at peace’; will not teach the Dharma that ‘great compassion is fettered,’ or ‘liberated’; will not teach the Dharma that ‘great compassion is past’; will not teach the Dharma that ‘great compassion is future’; and will not teach the Dharma that ‘great compassion is present.’ [F.317.a]

28.378「他不會宣說『大悲是常』或『無常』的法；不會宣說『大悲是樂』或『苦』的法；不會宣說『大悲是我』或『無我』的法；不會宣說『大悲是淨』或『不淨』的法；不會宣說『大悲是寂靜』或『不寂靜』的法；不會宣說『大悲是繫縛』或『解脫』的法；不會宣說『大悲是過去』的法；不會宣說『大悲是未來』的法；也不會宣說『大悲是現在』的法。」

28.379“He will not teach the Dharma that ‘the distinct qualities of the buddhas are permanent’ or ‘impermanent’; will not teach the Dharma that ‘the distinct qualities of the buddhas are happiness’ or ‘suffering’; will not teach the Dharma that ‘the distinct qualities of the buddhas are a self’ or ‘nonself’; will not teach the Dharma that ‘the distinct qualities of the buddhas are pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the distinct qualities of the buddhas are at peace’ or ‘not at peace’; will not teach the Dharma that ‘the distinct qualities of the buddhas are fettered,’ or ‘liberated’; will not teach the Dharma that ‘the distinct qualities of the buddhas are past’; will not teach the Dharma that ‘the distinct qualities of the buddhas are future’; and will not teach the Dharma that ‘the distinct qualities of the buddhas are present.’

28.379「他不會教說『佛不共法是常或無常』的法，不會教說『佛不共法是樂或苦』的法，不會教說『佛不共法是我或無我』的法，不會教說『佛不共法是淨或不淨』的法，不會教說『佛不共法是寂靜或不寂靜』的法，不會教說『佛不共法是繫縛或解脫』的法，不會教說『佛不共法是過去』的法，不會教說『佛不共法是未來』的法，也不會教說『佛不共法是現在』的法。」

28.380“He will not teach the Dharma that ‘knowledge of all the dharmas is permanent’ or ‘impermanent’; will not teach the Dharma that ‘knowledge of all the dharmas is happiness’ or ‘suffering’; will not teach the Dharma that ‘knowledge of all the dharmas is a self’ or ‘nonself’; will not teach the Dharma that ‘knowledge of all the dharmas is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘knowledge of all the dharmas is at peace’ or ‘not at peace’; will not teach the Dharma that ‘knowledge of all the dharmas is fettered,’ or ‘liberated’; will not teach the Dharma that ‘knowledge of all the dharmas is past’; will not teach the Dharma that ‘knowledge of all the dharmas is [F.317.b] future’; and will not teach the Dharma that ‘knowledge of all the dharmas is present.’

28.380「他不會說『一切智是常』或『無常』的法；不會說『一切智是樂』或『苦』的法；不會說『一切智是我』或『無我』的法；不會說『一切智是淨』或『不淨』的法；不會說『一切智是寂靜』或『不寂靜』的法；不會說『一切智是繫縛』或『解脫』的法；不會說『一切智是過去』的法；不會說『一切智是未來』的法；也不會說『一切智是現在』的法。」

28.381“He will not teach the Dharma that ‘the knowledge of the aspects of the path is permanent’ or ‘impermanent’; will not teach the Dharma that ‘the knowledge of the aspects of the path is happiness’ or ‘suffering’; will not teach the Dharma that ‘the knowledge of the aspects of the path is a self’ or ‘nonself’; will not teach the Dharma that ‘the knowledge of the aspects of the path is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘the knowledge of the aspects of the path is at peace’ or ‘not at peace’; will not teach the Dharma that ‘the knowledge of the aspects of the path is fettered,’ or ‘liberated’; will not teach the Dharma that ‘the knowledge of the aspects of the path is past’; will not teach the Dharma that ‘the knowledge of the aspects of the path is future’; and will not teach the Dharma that ‘the knowledge of the aspects of the path is present.’

28.381「他不會教導『道相智是常』或『無常』的法；不會教導『道相智是樂』或『苦』的法；不會教導『道相智是我』或『無我』的法；不會教導『道相智是淨』或『不淨』的法；不會教導『道相智是寂靜』或『不寂靜』的法；不會教導『道相智是繫縛』或『解脫』的法；不會教導『道相智是過去』的法；不會教導『道相智是未來』的法；也不會教導『道相智是現在』的法。」

28.382“He will not teach the Dharma that ‘all-aspect omniscience is permanent’ or ‘impermanent’; will not teach the Dharma that ‘all-aspect omniscience is happiness’ or ‘suffering’; will not teach the Dharma that ‘all-aspect omniscience is a self’ or ‘nonself’; will not teach the Dharma that ‘all-aspect omniscience is pleasant’ or ‘unpleasant’; will not teach the Dharma that ‘all-aspect omniscience is at peace’ or ‘not at peace’; will not teach the Dharma that ‘all-aspect omniscience is fettered,’ or ‘liberated’; will not teach the Dharma that ‘all-aspect omniscience is past’; will not teach the Dharma that ‘all-aspect omniscience [F.318.a] is future’; and will not teach the Dharma that ‘all-aspect omniscience is present.’ ”

28.382他不會說「一切相智是常」或「無常」的法，不會說「一切相智是樂」或「苦」的法，不會說「一切相智是我」或「無我」的法，不會說「一切相智是淨」或「不淨」的法，不會說「一切相智是寂靜」或「不寂靜」的法，不會說「一切相智是繫縛」或「解脫」的法，不會說「一切相智是過去」的法，不會說「一切相智是未來」的法，也不會說「一切相智是現在」的法。

28.383Subhūti then asked, “Blessed Lord, how then will the bodhisattva great being Maitreya teach the Dharma, having fully awakened to unsurpassed complete enlightenment? And when he teaches, what will he teach?”

28.383須菩提於是問道：「世尊，那麼菩薩摩訶薩彌勒菩薩證悟無上正等菩提後，將如何演說法要？他演說時，將演說什麼？」

28.384The Blessed One replied, “He will teach the Dharma of absolute purity, that ‘physical forms are absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings are absolute purity.’ He will teach the Dharma of absolute purity, that ‘perceptions are absolute purity.’ He will teach the Dharma of absolute purity, that ‘formative predispositions are absolute purity.’ He will teach the Dharma of absolute purity, that ‘consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the eyes are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the ears are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the nose is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the tongue is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the body is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the mental faculty is absolute purity.’ He will teach the Dharma of absolute purity, that ‘sights are absolute purity.’ He will teach the Dharma of absolute purity, that ‘sounds are absolute purity.’ He will teach the Dharma of absolute purity, that ‘odors are absolute purity.’ He will teach the Dharma of absolute purity, [F.318.b] that ‘tastes are absolute purity.’ He will teach the Dharma of absolute purity, that ‘tangibles are absolute purity.’ He will teach the Dharma of absolute purity, that ‘mental phenomena are absolute purity.’ He will teach the Dharma of absolute purity, that ‘visual consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘auditory consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘olfactory consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘gustatory consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘tactile consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘mental consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘visually compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘aurally compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘nasally compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘lingually compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘corporeally compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘mentally compounded sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings conditioned by visually compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings conditioned by aurally compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, [F.319.a] that ‘feelings conditioned by nasally compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings conditioned by lingually compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings conditioned by corporeally compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, that ‘feelings conditioned by mentally compounded sensory contact are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the earth element is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the water element is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the fire element is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the wind element are is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the space element is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the consciousness element is absolute purity.’ He will teach the Dharma of absolute purity, that ‘ignorance is absolute purity.’ He will teach the Dharma of absolute purity, that ‘formative predispositions are absolute purity.’ He will teach the Dharma of absolute purity, that ‘consciousness is absolute purity.’ He will teach the Dharma of absolute purity, that ‘name and form are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the six sense fields are absolute purity.’ [F.319.b] He will teach the Dharma of absolute purity, that ‘sensory contact is absolute purity.’ He will teach the Dharma of absolute purity, that ‘sensation is absolute purity.’ He will teach the Dharma of absolute purity, that ‘craving is absolute purity.’ He will teach the Dharma of absolute purity, that ‘grasping is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the rebirth process is absolute purity.’ He will teach the Dharma of absolute purity, that ‘birth is absolute purity.’ He will teach the Dharma of absolute purity, that ‘aging and death are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of generosity is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of ethical discipline is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of tolerance is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of perseverance is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of meditative concentration is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the perfection of wisdom is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of internal phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of external phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of external and internal phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of emptiness [F.320.a] is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of great extent is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of ultimate reality is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of conditioned phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of unconditioned phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of the unlimited is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of that which has neither beginning nor end is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of nonexclusion is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of inherent nature is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of all phenomena is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of intrinsic defining characteristics is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of that which cannot be apprehended is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of nonentities is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of essential nature is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness of an essential nature of nonentities is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the applications of mindfulness are absolute purity.’ He will teach [F.320.b] the Dharma of absolute purity, that ‘the correct exertions are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the supports for miraculous ability are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the faculties are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the powers are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the branches of enlightenment are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the noble eightfold path is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the truths of the noble ones are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the meditative concentrations are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the immeasurable attitudes are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the formless absorptions are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the liberations are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the serial steps of meditative absorption are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the emptiness, signlessness, and wishlessness gateways to liberation are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the extrasensory powers are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the meditative stabilities are absolute purity.’ [F.321.a] He will teach the Dharma of absolute purity, that ‘the dhāraṇī gateways are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the powers of the tathāgatas are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the fearlessnesses are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the kinds of exact knowledge are absolute purity.’ He will teach the Dharma of absolute purity, that ‘great compassion is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the distinct qualities of the buddhas are absolute purity.’ He will teach the Dharma of absolute purity, that ‘the fruit of having entered the stream is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the fruit of once-returner is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the fruit of non-returner is absolute purity.’ He will teach the Dharma of absolute purity, that ‘arhatship is absolute purity.’ He will teach the Dharma of absolute purity, that ‘individual enlightenment is absolute purity.’ He will teach the Dharma of absolute purity, that ‘the knowledge of aspects of the path is absolute purity.’ And he will teach the Dharma of absolute purity, that ‘all-aspect omniscience is absolute purity.’ ” [B22]

28.384世尊答道：「他將教導絕對清淨之法，即『色是絕對清淨』。他將教導絕對清淨之法，即『受是絕對清淨』。他將教導絕對清淨之法，即『想是絕對清淨』。他將教導絕對清淨之法，即『行是絕對清淨』。他將教導絕對清淨之法，即『識是絕對清淨』。他將教導絕對清淨之法，即『眼根是絕對清淨』。他將教導絕對清淨之法，即『耳根是絕對清淨』。他將教導絕對清淨之法，即『鼻根是絕對清淨』。他將教導絕對清淨之法，即『舌根是絕對清淨』。他將教導絕對清淨之法，即『身根是絕對清淨』。他將教導絕對清淨之法，即『意根是絕對清淨』。他將教導絕對清淨之法，即『色境是絕對清淨』。他將教導絕對清淨之法，即『聲是絕對清淨』。他將教導絕對清淨之法，即『香是絕對清淨』。他將教導絕對清淨之法，即『味是絕對清淨』。他將教導絕對清淨之法，即『觸是絕對清淨』。他將教導絕對清淨之法，即『法是絕對清淨』。他將教導絕對清淨之法，即『眼識是絕對清淨』。他將教導絕對清淨之法，即『耳識是絕對清淨』。他將教導絕對清淨之法，即『鼻識是絕對清淨』。他將教導絕對清淨之法，即『舌識是絕對清淨』。他將教導絕對清淨之法，即『身識是絕對清淨』。他將教導絕對清淨之法，即『意識是絕對清淨』。他將教導絕對清淨之法，即『眼觸是絕對清淨』。他將教導絕對清淨之法，即『耳觸是絕對清淨』。他將教導絕對清淨之法，即『鼻觸是絕對清淨』。他將教導絕對清淨之法，即『舌觸是絕對清淨』。他將教導絕對清淨之法，即『身觸是絕對清淨』。他將教導絕對清淨之法，即『意觸是絕對清淨』。他將教導絕對清淨之法，即『眼觸所生受是絕對清淨』。他將教導絕對清淨之法，即『耳觸所生受是絕對清淨』。他將教導絕對清淨之法，即『鼻觸所生受是絕對清淨』。他將教導絕對清淨之法，即『舌觸所生受是絕對清淨』。他將教導絕對清淨之法，即『身觸所生受是絕對清淨』。他將教導絕對清淨之法，即『意觸所生受是絕對清淨』。他將教導絕對清淨之法，即『地界是絕對清淨』。他將教導絕對清淨之法，即『水界是絕對清淨』。他將教導絕對清淨之法，即『火界是絕對清淨』。他將教導絕對清淨之法，即『風界是絕對清淨』。他將教導絕對清淨之法，即『空界是絕對清淨』。他將教導絕對清淨之法，即『識界是絕對清淨』。他將教導絕對清淨之法，即『無明是絕對清淨』。他將教導絕對清淨之法，即『行是絕對清淨』。他將教導絕對清淨之法，即『識是絕對清淨』。他將教導絕對清淨之法，即『名色是絕對清淨』。他將教導絕對清淨之法，即『六入是絕對清淨』。他將教導絕對清淨之法，即『觸是絕對清淨』。他將教導絕對清淨之法，即『受是絕對清淨』。他將教導絕對清淨之法，即『愛是絕對清淨』。他將教導絕對清淨之法，即『取是絕對清淨』。他將教導絕對清淨之法，即『有是絕對清淨』。他將教導絕對清淨之法，即『生是絕對清淨』。他將教導絕對清淨之法，即『老死是絕對清淨』。他將教導絕對清淨之法，即『布施波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『持戒波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『忍辱波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『精進波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『禪定波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『般若波羅蜜是絕對清淨』。他將教導絕對清淨之法，即『內空是絕對清淨』。他將教導絕對清淨之法，即『外空是絕對清淨』。他將教導絕對清淨之法，即『內外空是絕對清淨』。他將教導絕對清淨之法，即『空空是絕對清淨』。他將教導絕對清淨之法，即『大空是絕對清淨』。他將教導絕對清淨之法，即『勝義空是絕對清淨』。他將教導絕對清淨之法，即『有為空是絕對清淨』。他將教導絕對清淨之法，即『無為空是絕對清淨』。他將教導絕對清淨之法，即『無邊空是絕對清淨』。他將教導絕對清淨之法，即『無始無終空是絕對清淨』。他將教導絕對清淨之法，即『無遮空是絕對清淨』。他將教導絕對清淨之法，即『自性空是絕對清淨』。他將教導絕對清淨之法，即『一切法空是絕對清淨』。他將教導絕對清淨之法，即『自相空是絕對清淨』。他將教導絕對清淨之法，即『無取捨空是絕對清淨』。他將教導絕對清淨之法，即『非有空是絕對清淨』。他將教導絕對清淨之法，即『本質空是絕對清淨』。他將教導絕對清淨之法，即『無實空是絕對清淨』。他將教導絕對清淨之法，即『念處是絕對清淨』。他將教導絕對清淨之法，即『正勤是絕對清淨』。他將教導絕對清淨之法，即『神足是絕對清淨』。他將教導絕對清淨之法，即『根是絕對清淨』。他將教導絕對清淨之法，即『力是絕對清淨』。他將教導絕對清淨之法，即『覺支是絕對清淨』。他將教導絕對清淨之法，即『八正道是絕對清淨』。他將教導絕對清淨之法，即『四聖諦是絕對清淨』。他將教導絕對清淨之法，即『禪定是絕對清淨』。他將教導絕對清淨之法，即『四無量心是絕對清淨』。他將教導絕對清淨之法，即『無色定是絕對清淨』。他將教導絕對清淨之法，即『解脫是絕對清淨』。他將教導絕對清淨之法，即『定次第是絕對清淨』。他將教導絕對清淨之法，即『空無相無願解脫門是絕對清淨』。他將教導絕對清淨之法，即『神通是絕對清淨』。他將教導絕對清淨之法，即『三摩地是絕對清淨』。他將教導絕對清淨之法，即『陀羅尼門是絕對清淨』。他將教導絕對清淨之法，即『如來力是絕對清淨』。他將教導絕對清淨之法，即『無畏是絕對清淨』。他將教導絕對清淨之法，即『無所畏法是絕對清淨』。他將教導絕對清淨之法，即『大悲是絕對清淨』。他將教導絕對清淨之法，即『佛不共法是絕對清淨』。他將教導絕對清淨之法，即『入流果是絕對清淨』。他將教導絕對清淨之法，即『一來果是絕對清淨』。他將教導絕對清淨之法，即『不還果是絕對清淨』。他將教導絕對清淨之法，即『阿羅漢果是絕對清淨』。他將教導絕對清淨之法，即『獨覺是絕對清淨』。他將教導絕對清淨之法，即『道相智是絕對清淨』。而且他將教導絕對清淨之法，即『一切相智是絕對清淨』。」

28.385“Blessed Lord, the perfection of wisdom is utter purity,” said Subhūti. [F.321.b]

28.385須菩提說：「世尊，般若波羅蜜多是究竟清淨。」

28.386“Subhūti,” replied the Blessed One, “the perfection of wisdom is utter purity owing to the utter purity of physical forms, the perfection of wisdom is utter purity owing to the utter purity of feelings, the perfection of wisdom is utter purity owing to the utter purity of perceptions, the perfection of wisdom is utter purity owing to the utter purity of formative predispositions, and the perfection of wisdom is utter purity owing to the utter purity of consciousness. The perfection of wisdom is utter purity owing to the utter purity of the eyes, the perfection of wisdom is utter purity owing to the utter purity of the ears, the perfection of wisdom is utter purity owing to the utter purity of the nose, the perfection of wisdom is utter purity owing to the utter purity of the tongue, the perfection of wisdom is utter purity owing to the utter purity of the body, and the perfection of wisdom is utter purity owing to the utter purity of the mental faculty. The perfection of wisdom is utter purity owing to the utter purity of sights, the perfection of wisdom is utter purity owing to the utter purity of sounds, the perfection of wisdom is utter purity owing to the utter purity of odors, the perfection of wisdom is utter purity owing to the utter purity of tastes, the perfection of wisdom is utter purity owing to the utter purity of tangibles, and the perfection of wisdom is utter purity owing to the utter purity of mental phenomena. The perfection of wisdom is utter purity owing to the utter purity of visual consciousness, the perfection of wisdom is utter purity [F.322.a] owing to the utter purity of auditory consciousness, the perfection of wisdom is utter purity owing to the utter purity of olfactory consciousness, the perfection of wisdom is utter purity owing to the utter purity of gustatory consciousness, the perfection of wisdom is utter purity owing to the utter purity of tactile consciousness, and the perfection of wisdom is utter purity owing to the utter purity of mental consciousness. The perfection of wisdom is utter purity owing to the utter purity of visually compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of aurally compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of nasally compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of lingually compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of corporeally compounded sensory contact, and the perfection of wisdom is utter purity owing to the utter purity of mentally compounded sensory contact. The perfection of wisdom is utter purity owing to the utter purity of feelings conditioned by visually compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of feelings conditioned by aurally compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of feelings conditioned by nasally compounded sensory contact, the perfection of wisdom is utter purity owing to the utter purity of feelings conditioned by lingually compounded sensory contact, the perfection of wisdom is utter purity [F.322.b] owing to the utter purity of feelings conditioned by corporeally compounded sensory contact, and the perfection of wisdom is utter purity owing to the utter purity of feelings conditioned by mentally compounded sensory contact. The perfection of wisdom is utter purity owing to the utter purity of the earth element, the perfection of wisdom is utter purity owing to the utter purity of the water element, the perfection of wisdom is utter purity owing to the utter purity of the fire element, the perfection of wisdom is utter purity owing to the utter purity of the wind element, the perfection of wisdom is utter purity owing to the utter purity of the space element, and the perfection of wisdom is utter purity owing to the utter purity of the consciousness element. The perfection of wisdom is utter purity owing to the utter purity of ignorance, the perfection of wisdom is utter purity owing to the utter purity of formative predispositions, the perfection of wisdom is utter purity owing to the utter purity of consciousness, the perfection of wisdom is utter purity owing to the utter purity of name and form, the perfection of wisdom is utter purity owing to the utter purity of the six sense fields, the perfection of wisdom is utter purity owing to the utter purity of sensory contact, the perfection of wisdom is utter purity owing to the utter purity of sensation, the perfection of wisdom is utter purity owing to the utter purity of craving, the perfection of wisdom is utter purity owing to the utter purity of grasping, the perfection of wisdom [F.323.a] is utter purity owing to the utter purity of the rebirth process, the perfection of wisdom is utter purity owing to the utter purity of birth , and the perfection of wisdom is utter purity owing to the utter purity of aging and death. The perfection of wisdom is utter purity owing to the utter purity of the perfection of generosity, the perfection of wisdom is utter purity owing to the utter purity of the perfection of ethical discipline, the perfection of wisdom is utter purity owing to the utter purity of the perfection of tolerance, the perfection of wisdom is utter purity owing to the utter purity of the perfection of perseverance, the perfection of wisdom is utter purity owing to the utter purity of the perfection of meditative concentration, and the perfection of wisdom is utter purity owing to the utter purity of the perfection of wisdom. The perfection of wisdom is utter purity owing to the utter purity of the emptiness of internal phenomena, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of external phenomena, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of external and internal phenomena, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of emptiness, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of great extent, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of ultimate reality, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of conditioned phenomena, [F.323.b] the perfection of wisdom is utter purity owing to the utter purity of the emptiness of unconditioned phenomena, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of the unlimited, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of that which has neither beginning nor end, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of nonexclusion, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of inherent nature, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of all phenomena, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of intrinsic defining characteristics, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of that which cannot be apprehended, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of nonentities, the perfection of wisdom is utter purity owing to the utter purity of the emptiness of essential nature, and the perfection of wisdom is utter purity owing to the utter purity of the emptiness of an essential nature of nonentities. The perfection of wisdom is utter purity owing to the utter purity of the applications of mindfulness, the perfection of wisdom is utter purity owing to the utter purity of the correct exertions, the perfection of wisdom is utter purity owing to the utter purity of the supports for miraculous ability, the perfection of wisdom is utter purity owing to the utter purity of the faculties , the perfection of wisdom is utter purity owing to the utter purity [F.324.a] of the powers, the perfection of wisdom is utter purity owing to the utter purity of the branches of enlightenment, and the perfection of wisdom is utter purity owing to the utter purity of the noble eightfold path. The perfection of wisdom is utter purity owing to the utter purity of the truths of the noble ones, the perfection of wisdom is utter purity owing to the utter purity of the meditative concentrations, the perfection of wisdom is utter purity owing to the utter purity of the immeasurable attitudes, the perfection of wisdom is utter purity owing to the utter purity of the formless absorptions, the perfection of wisdom is utter purity owing to the utter purity of the liberations, and the perfection of wisdom is utter purity owing to the utter purity of the serial steps of meditative absorption. The perfection of wisdom is utter purity owing to the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation, the perfection of wisdom is utter purity owing to the utter purity of the extrasensory powers, the perfection of wisdom is utter purity owing to the utter purity of the meditative stabilities, and the perfection of wisdom is utter purity owing to the utter purity of the dhāraṇī gateways. The perfection of wisdom is utter purity owing to the utter purity of the powers of the tathāgatas, the perfection of wisdom is utter purity owing to the utter purity of the fearlessnesses, the perfection of wisdom is utter purity owing to the utter purity of the kinds of exact knowledge, the perfection of wisdom is utter purity owing to the utter purity of great compassion, [F.324.b] and the perfection of wisdom is utter purity owing to the utter purity of the eighteen distinct qualities of the buddhas. The perfection of wisdom is utter purity owing to the utter purity of the fruit of having entered the stream, the perfection of wisdom is utter purity owing to the utter purity of the fruit of once-returner, the perfection of wisdom is utter purity owing to the utter purity of the fruit of non-returner, the perfection of wisdom is utter purity owing to the utter purity of arhatship, the perfection of wisdom is utter purity owing to the utter purity of individual enlightenment, the perfection of wisdom is utter purity owing to the utter purity of the knowledge of the aspects of the path, and the perfection of wisdom is utter purity owing to the utter purity of all-aspect omniscience.”

28.386世尊回答說：「須菩提，般若波羅蜜多因為色法的究竟清淨而究竟清淨，般若波羅蜜多因為受的究竟清淨而究竟清淨，般若波羅蜜多因為想的究竟清淨而究竟清淨，般若波羅蜜多因為行的究竟清淨而究竟清淨，般若波羅蜜多因為識的究竟清淨而究竟清淨。般若波羅蜜多因為眼的究竟清淨而究竟清淨，般若波羅蜜多因為耳的究竟清淨而究竟清淨，般若波羅蜜多因為鼻的究竟清淨而究竟清淨，般若波羅蜜多因為舌的究竟清淨而究竟清淨，般若波羅蜜多因為身的究竟清淨而究竟清淨，般若波羅蜜多因為意的究竟清淨而究竟清淨。般若波羅蜜多因為色境的究竟清淨而究竟清淨，般若波羅蜜多因為聲的究竟清淨而究竟清淨，般若波羅蜜多因為香的究竟清淨而究竟清淨，般若波羅蜜多因為味的究竟清淨而究竟清淨，般若波羅蜜多因為觸的究竟清淨而究竟清淨，般若波羅蜜多因為法的究竟清淨而究竟清淨。般若波羅蜜多因為眼識的究竟清淨而究竟清淨，般若波羅蜜多因為耳識的究竟清淨而究竟清淨，般若波羅蜜多因為鼻識的究竟清淨而究竟清淨，般若波羅蜜多因為舌識的究竟清淨而究竟清淨，般若波羅蜜多因為身識的究竟清淨而究竟清淨，般若波羅蜜多因為意識的究竟清淨而究竟清淨。般若波羅蜜多因為眼觸的究竟清淨而究竟清淨，般若波羅蜜多因為耳觸的究竟清淨而究竟清淨，般若波羅蜜多因為鼻觸的究竟清淨而究竟清淨，般若波羅蜜多因為舌觸的究竟清淨而究竟清淨，般若波羅蜜多因為身觸的究竟清淨而究竟清淨，般若波羅蜜多因為意觸的究竟清淨而究竟清淨。般若波羅蜜多因為眼觸所生受的究竟清淨而究竟清淨，般若波羅蜜多因為耳觸所生受的究竟清淨而究竟清淨，般若波羅蜜多因為鼻觸所生受的究竟清淨而究竟清淨，般若波羅蜜多因為舌觸所生受的究竟清淨而究竟清淨，般若波羅蜜多因為身觸所生受的究竟清淨而究竟清淨，般若波羅蜜多因為意觸所生受的究竟清淨而究竟清淨。般若波羅蜜多因為地界的究竟清淨而究竟清淨，般若波羅蜜多因為水界的究竟清淨而究竟清淨，般若波羅蜜多因為火界的究竟清淨而究竟清淨，般若波羅蜜多因為風界的究竟清淨而究竟清淨，般若波羅蜜多因為空界的究竟清淨而究竟清淨，般若波羅蜜多因為識界的究竟清淨而究竟清淨。般若波羅蜜多因為無明的究竟清淨而究竟清淨，般若波羅蜜多因為行的究竟清淨而究竟清淨，般若波羅蜜多因為識的究竟清淨而究竟清淨，般若波羅蜜多因為名色的究竟清淨而究竟清淨，般若波羅蜜多因為六入的究竟清淨而究竟清淨，般若波羅蜜多因為觸的究竟清淨而究竟清淨，般若波羅蜜多因為受的究竟清淨而究竟清淨，般若波羅蜜多因為愛的究竟清淨而究竟清淨，般若波羅蜜多因為取的究竟清淨而究竟清淨，般若波羅蜜多因為有的究竟清淨而究竟清淨，般若波羅蜜多因為生的究竟清淨而究竟清淨，般若波羅蜜多因為老死的究竟清淨而究竟清淨。般若波羅蜜多因為布施波羅蜜多的究竟清淨而究竟清淨，般若波羅蜜多因為持戒波羅蜜多的究竟清淨而究竟清淨，般若波羅蜜多因為忍辱波羅蜜多的究竟清淨而究竟清淨，般若波羅蜜多因為精進波羅蜜多的究竟清淨而究竟清淨，般若波羅蜜多因為禪定波羅蜜多的究竟清淨而究竟清淨，般若波羅蜜多因為般若波羅蜜多的究竟清淨而究竟清淨。般若波羅蜜多因為內空的究竟清淨而究竟清淨，般若波羅蜜多因為外空的究竟清淨而究竟清淨，般若波羅蜜多因為內外空的究竟清淨而究竟清淨，般若波羅蜜多因為空空的究竟清淨而究竟清淨，般若波羅蜜多因為大空的究竟清淨而究竟清淨，般若波羅蜜多因為勝義空的究竟清淨而究竟清淨，般若波羅蜜多因為有為空的究竟清淨而究竟清淨，般若波羅蜜多因為無為空的究竟清淨而究竟清淨，般若波羅蜜多因為無邊空的究竟清淨而究竟清淨，般若波羅蜜多因為無始空的究竟清淨而究竟清淨，般若波羅蜜多因為無遮空的究竟清淨而究竟清淨，般若波羅蜜多因為自性空的究竟清淨而究竟清淨，般若波羅蜜多因為一切法空的究竟清淨而究竟清淨，般若波羅蜜多因為自相空的究竟清淨而究竟清淨，般若波羅蜜多因為無取捨空的究竟清淨而究竟清淨，般若波羅蜜多因為非有空的究竟清淨而究竟清淨，般若波羅蜜多因為本質空的究竟清淨而究竟清淨，般若波羅蜜多因為無實空的究竟清淨而究竟清淨。般若波羅蜜多因為念處的究竟清淨而究竟清淨，般若波羅蜜多因為正勤的究竟清淨而究竟清淨，般若波羅蜜多因為神足的究竟清淨而究竟清淨，般若波羅蜜多因為根的究竟清淨而究竟清淨，般若波羅蜜多因為力的究竟清淨而究竟清淨，般若波羅蜜多因為覺支的究竟清淨而究竟清淨，般若波羅蜜多因為八正道的究竟清淨而究竟清淨。般若波羅蜜多因為四聖諦的究竟清淨而究竟清淨，般若波羅蜜多因為禪定的究竟清淨而究竟清淨，般若波羅蜜多因為四無量心的究竟清淨而究竟清淨，般若波羅蜜多因為無色定的究竟清淨而究竟清淨，般若波羅蜜多因為解脫的究竟清淨而究竟清淨，般若波羅蜜多因為定次第的究竟清淨而究竟清淨。般若波羅蜜多因為空無相無願解脫門的究竟清淨而究竟清淨，般若波羅蜜多因為神通的究竟清淨而究竟清淨，般若波羅蜜多因為三摩地的究竟清淨而究竟清淨，般若波羅蜜多因為陀羅尼門的究竟清淨而究竟清淨。般若波羅蜜多因為如來力的究竟清淨而究竟清淨，般若波羅蜜多因為無畏的究竟清淨而究竟清淨，般若波羅蜜多因為無所畏法的究竟清淨而究竟清淨，般若波羅蜜多因為大悲的究竟清淨而究竟清淨，般若波羅蜜多因為佛十八不共法的究竟清淨而究竟清淨。般若波羅蜜多因為入流果的究竟清淨而究竟清淨，般若波羅蜜多因為一來果的究竟清淨而究竟清淨，般若波羅蜜多因為不還果的究竟清淨而究竟清淨，般若波羅蜜多因為阿羅漢果的究竟清淨而究竟清淨，般若波羅蜜多因為獨覺的究竟清淨而究竟清淨，般若波羅蜜多因為道相智的究竟清淨而究竟清淨，般若波羅蜜多因為一切相智的究竟清淨而究竟清淨。」

28.387“Blessed Lord,” asked Subhūti, “how is the perfection of wisdom utter purity owing to the utter purity of physical forms, how is the perfection of wisdom utter purity owing to the utter purity of feelings, how is the perfection of wisdom utter purity owing to the utter purity of perceptions, how is the perfection of wisdom utter purity owing to the utter purity of formative predispositions, and how is the perfection of wisdom utter purity owing to the utter purity of consciousness? How is the perfection of wisdom utter purity owing to the utter purity of the eyes, how is the perfection of wisdom utter purity owing to the utter purity of the ears, how is the perfection of wisdom utter purity owing to the utter purity [F.325.a] of the nose, how is the perfection of wisdom utter purity owing to the utter purity of the tongue, how is the perfection of wisdom utter purity owing to the utter purity of the body, and how is the perfection of wisdom utter purity owing to the utter purity of the mental faculty? How is the perfection of wisdom utter purity owing to the utter purity of sights, how is the perfection of wisdom utter purity owing to the utter purity of sounds, how is the perfection of wisdom utter purity owing to the utter purity of odors, how is the perfection of wisdom utter purity owing to the utter purity of tastes, how is the perfection of wisdom utter purity owing to the utter purity of tangibles, and how is the perfection of wisdom utter purity owing to the utter purity of mental phenomena? How is the perfection of wisdom utter purity owing to the utter purity of visual consciousness, how is the perfection of wisdom utter purity owing to the utter purity of auditory consciousness, how is the perfection of wisdom utter purity owing to the utter purity of olfactory consciousness, how is the perfection of wisdom utter purity owing to the utter purity of gustatory consciousness, how is the perfection of wisdom utter purity owing to the utter purity of tactile consciousness, and how is the perfection of wisdom utter purity owing to the utter purity of mental consciousness? [F.325.b] How is the perfection of wisdom utter purity owing to the utter purity of visually compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of aurally compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of nasally compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of lingually compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of corporeally compounded sensory contact, and how is the perfection of wisdom utter purity owing to the utter purity of mentally compounded sensory contact? How is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by visually compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by aurally compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by nasally compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by lingually compounded sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by corporeally compounded sensory contact, and how is the perfection of wisdom utter purity owing to the utter purity of feelings conditioned by mentally compounded sensory contact? How is the perfection of wisdom utter purity owing to the utter purity of the earth element, how is the perfection of wisdom utter purity owing to the utter purity of the water element, how is the perfection of wisdom [F.326.a] utter purity owing to the utter purity of the fire element, how is the perfection of wisdom utter purity owing to the utter purity of the wind element, how is the perfection of wisdom utter purity owing to the utter purity of the space element, and how is the perfection of wisdom utter purity owing to the utter purity of the consciousness element? How is the perfection of wisdom utter purity owing to the utter purity of ignorance, how is the perfection of wisdom utter purity owing to the utter purity of formative predispositions, how is the perfection of wisdom utter purity owing to the utter purity of consciousness, how is the perfection of wisdom utter purity owing to the utter purity of name and form, how is the perfection of wisdom utter purity owing to the utter purity of the six sense fields, how is the perfection of wisdom utter purity owing to the utter purity of sensory contact, how is the perfection of wisdom utter purity owing to the utter purity of sensation, how is the perfection of wisdom utter purity owing to the utter purity of craving, how is the perfection of wisdom utter purity owing to the utter purity of grasping, how is the perfection of wisdom utter purity owing to the utter purity of the rebirth process, how is the perfection of wisdom utter purity owing to the utter purity of birth , and how is the perfection of wisdom utter purity owing to the utter purity of aging and death? How is the perfection of wisdom [F.326.b] utter purity owing to the utter purity of the perfection of generosity, how is the perfection of wisdom utter purity owing to the utter purity of the perfection of ethical discipline, how is the perfection of wisdom utter purity owing to the utter purity of the perfection of tolerance, how is the perfection of wisdom utter purity owing to the utter purity of the perfection of perseverance, how is the perfection of wisdom utter purity owing to the utter purity of the perfection of meditative concentration, and how is the perfection of wisdom utter purity owing to the utter purity of the perfection of wisdom? How is the perfection of wisdom utter purity owing to the utter purity of the emptiness of internal phenomena, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of external phenomena, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of external and internal phenomena, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of emptiness, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of great extent, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of ultimate reality, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of conditioned phenomena, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of unconditioned phenomena, how is the perfection of wisdom utter purity owing to the utter purity of [F.327.a] the emptiness of the unlimited, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of that which has neither beginning nor end, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of nonexclusion, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of inherent nature, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of all phenomena, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of intrinsic defining characteristics, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of that which cannot be apprehended, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of nonentities, how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of essential nature, and how is the perfection of wisdom utter purity owing to the utter purity of the emptiness of an essential nature of nonentities? How is the perfection of wisdom utter purity owing to the utter purity of the applications of mindfulness, how is the perfection of wisdom utter purity owing to the utter purity of the correct exertions, how is the perfection of wisdom utter purity owing to the utter purity of the supports for miraculous ability, how is the perfection of wisdom utter purity owing to the utter purity of the faculties , how is the perfection of wisdom utter purity owing to the utter purity of the powers, how is the perfection of wisdom [F.327.b] utter purity owing to the utter purity of the branches of enlightenment, and how is the perfection of wisdom utter purity owing to the utter purity of the noble eightfold path? How is the perfection of wisdom utter purity owing to the utter purity of the truths of the noble ones, how is the perfection of wisdom utter purity owing to the utter purity of the meditative concentrations, how is the perfection of wisdom utter purity owing to the utter purity of the immeasurable attitudes, how is the perfection of wisdom utter purity owing to the utter purity of the formless absorptions, how is the perfection of wisdom utter purity owing to the utter purity of the liberations, and how is the perfection of wisdom utter purity owing to the utter purity of the serial steps of meditative absorption? How is the perfection of wisdom utter purity owing to the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation, how is the perfection of wisdom utter purity owing to the utter purity of the extrasensory powers, how is the perfection of wisdom utter purity owing to the utter purity of the meditative stabilities, and how is the perfection of wisdom utter purity owing to the utter purity of the dhāraṇī gateways. How is the perfection of wisdom utter purity owing to the utter purity of the powers of the tathāgatas, how is the perfection of wisdom utter purity owing to the utter purity of the fearlessnesses, how is the perfection of wisdom utter purity owing to [F.328.a] the utter purity of the kinds of exact knowledge, how is the perfection of wisdom utter purity owing to the utter purity of great compassion, and how is the perfection of wisdom utter purity owing to the utter purity of the eighteen distinct qualities of the buddhas? How is the perfection of wisdom utter purity owing to the utter purity of the fruit of having entered the stream, how is the perfection of wisdom utter purity owing to the utter purity of the fruit of once-returner, how is the perfection of wisdom utter purity owing to the utter purity of the fruit of non-returner, how is the perfection of wisdom utter purity owing to the utter purity of arhatship, how is the perfection of wisdom utter purity owing to the utter purity of individual enlightenment, how is the perfection of wisdom utter purity owing to the utter purity of the knowledge of the aspects of the path, and how is the perfection of wisdom utter purity owing to the utter purity of all-aspect omniscience?”

28.387須菩提問道：「世尊，般若波羅蜜多怎樣因為色的絕對清淨而是絕對清淨的？怎樣因為受的絕對清淨而是絕對清淨的？怎樣因為想的絕對清淨而是絕對清淨的？怎樣因為行的絕對清淨而是絕對清淨的？怎樣因為識的絕對清淨而是絕對清淨的？怎樣因為眼的絕對清淨而是絕對清淨的？怎樣因為耳的絕對清淨而是絕對清淨的？怎樣因為鼻的絕對清淨而是絕對清淨的？怎樣因為舌的絕對清淨而是絕對清淨的？怎樣因為身的絕對清淨而是絕對清淨的？怎樣因為意的絕對清淨而是絕對清淨的？怎樣因為色境的絕對清淨而是絕對清淨的？怎樣因為聲的絕對清淨而是絕對清淨的？怎樣因為香的絕對清淨而是絕對清淨的？怎樣因為味的絕對清淨而是絕對清淨的？怎樣因為觸的絕對清淨而是絕對清淨的？怎樣因為法的絕對清淨而是絕對清淨的？怎樣因為眼識的絕對清淨而是絕對清淨的？怎樣因為耳識的絕對清淨而是絕對清淨的？怎樣因為鼻識的絕對清淨而是絕對清淨的？怎樣因為舌識的絕對清淨而是絕對清淨的？怎樣因為身識的絕對清淨而是絕對清淨的？怎樣因為意識的絕對清淨而是絕對清淨的？怎樣因為眼觸的絕對清淨而是絕對清淨的？怎樣因為耳觸的絕對清淨而是絕對清淨的？怎樣因為鼻觸的絕對清淨而是絕對清淨的？怎樣因為舌觸的絕對清淨而是絕對清淨的？怎樣因為身觸的絕對清淨而是絕對清淨的？怎樣因為意觸的絕對清淨而是絕對清淨的？怎樣因為眼觸所生受的絕對清淨而是絕對清淨的？怎樣因為耳觸所生受的絕對清淨而是絕對清淨的？怎樣因為鼻觸所生受的絕對清淨而是絕對清淨的？怎樣因為舌觸所生受的絕對清淨而是絕對清淨的？怎樣因為身觸所生受的絕對清淨而是絕對清淨的？怎樣因為意觸所生受的絕對清淨而是絕對清淨的？怎樣因為地界的絕對清淨而是絕對清淨的？怎樣因為水界的絕對清淨而是絕對清淨的？怎樣因為火界的絕對清淨而是絕對清淨的？怎樣因為風界的絕對清淨而是絕對清淨的？怎樣因為空界的絕對清淨而是絕對清淨的？怎樣因為識界的絕對清淨而是絕對清淨的？怎樣因為無明的絕對清淨而是絕對清淨的？怎樣因為行的絕對清淨而是絕對清淨的？怎樣因為識的絕對清淨而是絕對清淨的？怎樣因為名色的絕對清淨而是絕對清淨的？怎樣因為六入的絕對清淨而是絕對清淨的？怎樣因為觸的絕對清淨而是絕對清淨的？怎樣因為受的絕對清淨而是絕對清淨的？怎樣因為愛的絕對清淨而是絕對清淨的？怎樣因為取的絕對清淨而是絕對清淨的？怎樣因為有的絕對清淨而是絕對清淨的？怎樣因為生的絕對清淨而是絕對清淨的？怎樣因為老死的絕對清淨而是絕對清淨的？怎樣因為布施波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為持戒波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為忍辱波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為精進波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為禪定波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為般若波羅蜜多的絕對清淨而是絕對清淨的？怎樣因為內空的絕對清淨而是絕對清淨的？怎樣因為外空的絕對清淨而是絕對清淨的？怎樣因為內外空的絕對清淨而是絕對清淨的？怎樣因為空空的絕對清淨而是絕對清淨的？怎樣因為大空的絕對清淨而是絕對清淨的？怎樣因為勝義空的絕對清淨而是絕對清淨的？怎樣因為有為空的絕對清淨而是絕對清淨的？怎樣因為無為空的絕對清淨而是絕對清淨的？怎樣因為無邊空的絕對清淨而是絕對清淨的？怎樣因為無始空的絕對清淨而是絕對清淨的？怎樣因為無遮空的絕對清淨而是絕對清淨的？怎樣因為自性空的絕對清淨而是絕對清淨的？怎樣因為一切法空的絕對清淨而是絕對清淨的？怎樣因為自相空的絕對清淨而是絕對清淨的？怎樣因為無取捨空的絕對清淨而是絕對清淨的？怎樣因為非有空的絕對清淨而是絕對清淨的？怎樣因為本質空的絕對清淨而是絕對清淨的？怎樣因為無實空的絕對清淨而是絕對清淨的？怎樣因為念處的絕對清淨而是絕對清淨的？怎樣因為正勤的絕對清淨而是絕對清淨的？怎樣因為神足的絕對清淨而是絕對清淨的？怎樣因為根的絕對清淨而是絕對清淨的？怎樣因為力的絕對清淨而是絕對清淨的？怎樣因為覺支的絕對清淨而是絕對清淨的？怎樣因為八正道的絕對清淨而是絕對清淨的？怎樣因為四聖諦的絕對清淨而是絕對清淨的？怎樣因為禪定的絕對清淨而是絕對清淨的？怎樣因為四無量心的絕對清淨而是絕對清淨的？怎樣因為無色定的絕對清淨而是絕對清淨的？怎樣因為解脫的絕對清淨而是絕對清淨的？怎樣因為定次第的絕對清淨而是絕對清淨的？怎樣因為空無相無願解脫門的絕對清淨而是絕對清淨的？怎樣因為神通的絕對清淨而是絕對清淨的？怎樣因為三摩地的絕對清淨而是絕對清淨的？怎樣因為陀羅尼門的絕對清淨而是絕對清淨的？怎樣因為如來力的絕對清淨而是絕對清淨的？怎樣因為無畏的絕對清淨而是絕對清淨的？怎樣因為無所畏法的絕對清淨而是絕對清淨的？怎樣因為大悲的絕對清淨而是絕對清淨的？怎樣因為佛十八不共法的絕對清淨而是絕對清淨的？怎樣因為入流果的絕對清淨而是絕對清淨的？怎樣因為一來果的絕對清淨而是絕對清淨的？怎樣因為不還果的絕對清淨而是絕對清淨的？怎樣因為阿羅漢果的絕對清淨而是絕對清淨的？怎樣因為獨覺的絕對清淨而是絕對清淨的？怎樣因為道相智的絕對清淨而是絕對清淨的？怎樣因為一切相智的絕對清淨而是絕對清淨的？」

28.388“Subhūti,” replied the Blessed One, “the nonarising, nonceasing, nondefilement, and nonpurification of physical forms is the utter purity of physical forms; the nonarising, nonceasing, nondefilement, and nonpurification of feelings is the utter purity of feelings; the nonarising, nonceasing, nondefilement, and nonpurification of perceptions is the utter purity of perceptions; the nonarising, nonceasing, nondefilement, and nonpurification of [F.328.b] formative predispositions is the utter purity of formative predispositions; and the nonarising, nonceasing, nondefilement, and nonpurification of consciousness is the utter purity of consciousness. The nonarising, nonceasing, nondefilement, and nonpurification of the eyes is the utter purity of the eyes; the nonarising, nonceasing, nondefilement, and nonpurification of the ears is the utter purity of the ears; the nonarising, nonceasing, nondefilement, and nonpurification of the nose is the utter purity of the nose; the nonarising, nonceasing, nondefilement, and nonpurification of the tongue is the utter purity of the tongue; the nonarising, nonceasing, nondefilement, and nonpurification of the body is the utter purity of the body; and the nonarising, nonceasing, nondefilement, and nonpurification of the mental faculty is the utter purity of the mental faculty. The nonarising, nonceasing, nondefilement, and nonpurification of sights is the utter purity of sights; the nonarising, nonceasing, nondefilement, and nonpurification of sounds is the utter purity of sounds; the nonarising, nonceasing, nondefilement, and nonpurification of odors is the utter purity of odors; the nonarising, nonceasing, nondefilement, and nonpurification of tastes is the utter purity of tastes; the nonarising, nonceasing, nondefilement, and nonpurification of tangibles [F.329.a] is the utter purity of tangibles; and the nonarising, nonceasing, nondefilement, and nonpurification of mental phenomena is the utter purity of mental phenomena. The nonarising, nonceasing, nondefilement, and nonpurification of visual consciousness is the utter purity of visual consciousness; the nonarising, nonceasing, nondefilement, and nonpurification of auditory consciousness is the utter purity of auditory consciousness; the nonarising, nonceasing, nondefilement, and nonpurification of olfactory consciousness is the utter purity of olfactory consciousness; the nonarising, nonceasing, nondefilement, and nonpurification of gustatory consciousness is the utter purity of gustatory consciousness; the nonarising, nonceasing, nondefilement, and nonpurification of tactile consciousness is the utter purity of tactile consciousness; and the nonarising, nonceasing, nondefilement, and nonpurification of mental consciousness is the utter purity of mental consciousness. The nonarising, nonceasing, nondefilement, and nonpurification of visually compounded sensory contact is the utter purity of visually compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of aurally compounded sensory contact is the utter purity of aurally compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification [F.329.b] of nasally compounded sensory contact is the utter purity of nasally compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of lingually compounded sensory contact is the utter purity of lingually compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of corporeally compounded sensory contact is the utter purity of corporeally compounded sensory contact; and the nonarising, nonceasing, nondefilement, and nonpurification of mentally compounded sensory contact is the utter purity of mentally compounded sensory contact. The nonarising, nonceasing, nondefilement, and nonpurification of feelings conditioned by visually compounded sensory contact is the utter purity of feelings conditioned by visually compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of feelings conditioned by aurally compounded sensory contact is the utter purity of feelings conditioned by aurally compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of feelings conditioned by nasally compounded sensory contact is the utter purity of feelings conditioned by nasally compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of feelings conditioned by lingually compounded sensory contact is the utter purity of feelings conditioned by lingually compounded sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of feelings conditioned by corporeally compounded sensory contact is the utter purity of feelings conditioned by corporeally compounded sensory contact; and the nonarising, nonceasing, nondefilement, [F.330.a] and nonpurification of feelings conditioned by mentally compounded sensory contact is the utter purity of feelings conditioned by mentally compounded sensory contact. The nonarising, nonceasing, nondefilement, and nonpurification of the earth element is the utter purity of the earth element; the nonarising, nonceasing, nondefilement, and nonpurification of the water element is the utter purity of the water element; the nonarising, nonceasing, nondefilement, and nonpurification of the fire element is the utter purity of the fire element; the nonarising, nonceasing, nondefilement, and nonpurification of the wind element is the utter purity of the wind element; the nonarising, nonceasing, nondefilement, and nonpurification of the space element is the utter purity of the space element; and the nonarising, nonceasing, nondefilement, and nonpurification of the consciousness element is the utter purity of the consciousness element. The nonarising, nonceasing, nondefilement, and nonpurification of ignorance is the utter purity of ignorance; the nonarising, nonceasing, nondefilement, and nonpurification of formative predispositions is the utter purity of formative predispositions; the nonarising, nonceasing, nondefilement, and nonpurification of consciousness is the utter purity of consciousness; the nonarising, nonceasing, nondefilement, [F.330.b] and nonpurification of name and form is the utter purity of name and form; the nonarising, nonceasing, nondefilement, and nonpurification of the six sense fields is the utter purity of the six sense fields; the nonarising, nonceasing, nondefilement, and nonpurification of sensory contact is the utter purity of sensory contact; the nonarising, nonceasing, nondefilement, and nonpurification of sensation is the utter purity of sensation; the nonarising, nonceasing, nondefilement, and nonpurification of craving is the utter purity of craving; the nonarising, nonceasing, nondefilement, and nonpurification of grasping is the utter purity of grasping; the nonarising, nonceasing, nondefilement, and nonpurification of the rebirth process is the utter purity of the rebirth process; the nonarising, nonceasing, nondefilement, and nonpurification of birth is the utter purity of birth ; and the nonarising, nonceasing, nondefilement, and nonpurification of aging and death is the utter purity of aging and death. The nonarising, nonceasing, nondefilement, and nonpurification of the perfection of generosity is the utter purity of the perfection of generosity; the nonarising, nonceasing, nondefilement, and nonpurification of the perfection of ethical discipline is the utter purity of the perfection of ethical discipline; the nonarising, nonceasing, nondefilement, [F.331.a] and nonpurification of the perfection of tolerance is the utter purity of the perfection of tolerance; the nonarising, nonceasing, nondefilement, and nonpurification of the perfection of perseverance is the utter purity of the perfection of perseverance; the nonarising, nonceasing, nondefilement, and nonpurification of the perfection of meditative concentration is the utter purity of the perfection of meditative concentration; and the nonarising, nonceasing, nondefilement, and nonpurification of the perfection of wisdom is the utter purity of the perfection of wisdom. The nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of internal phenomena is the utter purity of the emptiness of internal phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of external phenomena is the utter purity of the emptiness of external phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of external and internal phenomena is the utter purity of the emptiness of external and internal phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of emptiness is the utter purity of the emptiness of emptiness; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of great extent is the utter purity of the emptiness of great extent; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of ultimate reality is the utter purity of the emptiness of ultimate reality; [F.331.b] the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of conditioned phenomena is the utter purity of the emptiness of conditioned phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of unconditioned phenomena is the utter purity of the emptiness of unconditioned phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of the unlimited is the utter purity of the emptiness of the unlimited; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of that which has neither beginning nor end is the utter purity of the emptiness of that which has neither beginning nor end; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of nonexclusion is the utter purity of the emptiness of nonexclusion; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of inherent nature is the utter purity of the emptiness of inherent nature; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of all phenomena is the utter purity of the emptiness of all phenomena; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of intrinsic defining characteristics is the utter purity of the emptiness of intrinsic defining characteristics; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of that which cannot be apprehended is the utter purity of the emptiness of that which cannot be apprehended; the nonarising, [F.332.a] nonceasing, nondefilement, and nonpurification of the emptiness of nonentities is the utter purity of the emptiness of nonentities; the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of essential nature is the utter purity of the emptiness of essential nature; and the nonarising, nonceasing, nondefilement, and nonpurification of the emptiness of an essential nature of nonentities is the utter purity of the emptiness of an essential nature of nonentities. The nonarising, nonceasing, nondefilement, and nonpurification of the applications of mindfulness is the utter purity of the applications of mindfulness; the nonarising, nonceasing, nondefilement, and nonpurification of the correct exertions is the utter purity of the correct exertions; the nonarising, nonceasing, nondefilement, and nonpurification of the supports for miraculous ability is the utter purity of the supports for miraculous ability; the nonarising, nonceasing, nondefilement, and nonpurification of the faculties is the utter purity of the faculties ; the nonarising, nonceasing, nondefilement, and nonpurification of the powers is the utter purity of the powers; the nonarising, nonceasing, nondefilement, and nonpurification of the branches of enlightenment is the utter purity of the branches of enlightenment; and the nonarising, nonceasing, nondefilement, and nonpurification of the noble eightfold path is [F.332.b] the utter purity of the noble eightfold path. The nonarising, nonceasing, nondefilement, and nonpurification of the truths of the noble ones is the utter purity of the truths of the noble ones; the nonarising, nonceasing, nondefilement, and nonpurification of the meditative concentrations is the utter purity of the meditative concentrations; the nonarising, nonceasing, nondefilement, and nonpurification of the immeasurable attitudes is the utter purity of the immeasurable attitudes; the nonarising, nonceasing, nondefilement, and nonpurification of the formless absorptions is the utter purity of the formless absorptions; the nonarising, nonceasing, nondefilement, and nonpurification of the liberations is the utter purity of the liberations; and the nonarising, nonceasing, nondefilement, and nonpurification of the serial steps of meditative absorption is the utter purity of the serial steps of meditative absorption. The nonarising, nonceasing, nondefilement, and nonpurification of the emptiness, signlessness, and wishlessness gateways to liberation is the utter purity of the emptiness, signlessness, and wishlessness gateways to liberation; the nonarising, nonceasing, nondefilement, and nonpurification of the extrasensory powers is the utter purity of the extrasensory powers; the nonarising, nonceasing, nondefilement, and nonpurification [F.333.a] of the meditative stabilities is the utter purity of the meditative stabilities; and the nonarising, nonceasing, nondefilement, and nonpurification of the dhāraṇī gateways is the utter purity of the dhāraṇī gateways. The nonarising, nonceasing, nondefilement, and nonpurification of the powers of the tathāgatas is the utter purity of the powers of the tathāgatas; the nonarising, nonceasing, nondefilement, and nonpurification of the fearlessnesses is the utter purity of the fearlessnesses; the nonarising, nonceasing, nondefilement, and nonpurification of the kinds of exact knowledge is the utter purity of the kinds of exact knowledge; the nonarising, nonceasing, nondefilement, and nonpurification of great compassion is the utter purity of great compassion; and the nonarising, nonceasing, nondefilement, and nonpurification of the eighteen distinct qualities of the buddhas is the utter purity of the eighteen distinct qualities of the buddhas. The nonarising, nonceasing, nondefilement, and nonpurification of the fruit of having entered the stream is the utter purity of the fruit of having entered the stream; the nonarising, nonceasing, nondefilement, and nonpurification of the fruit of once-returner is the utter purity of the fruit of once-returner; the nonarising, nonceasing, nondefilement, and nonpurification [F.333.b] of the fruit of non-returner is the utter purity of the fruit of non-returner; the nonarising, nonceasing, nondefilement, and nonpurification of arhatship is the utter purity of arhatship; the nonarising, nonceasing, nondefilement, and nonpurification of individual enlightenment is the utter purity of individual enlightenment; the nonarising, nonceasing, nondefilement, and nonpurification of the knowledge of the aspects of the path is the utter purity of the knowledge of the aspects of the path; and the nonarising, nonceasing, nondefilement, and nonpurification of all-aspect omniscience is the utter purity of all-aspect omniscience.

28.388世尊回答說：「須菩提，色的無生、無滅、無垢、無淨就是色的究竟清淨；受的無生、無滅、無垢、無淨就是受的究竟清淨；想的無生、無滅、無垢、無淨就是想的究竟清淨；行的無生、無滅、無垢、無淨就是行的究竟清淨；識的無生、無滅、無垢、無淨就是識的究竟清淨。眼根的無生、無滅、無垢、無淨就是眼根的究竟清淨；耳根的無生、無滅、無垢、無淨就是耳根的究竟清淨；鼻根的無生、無滅、無垢、無淨就是鼻根的究竟清淨；舌根的無生、無滅、無垢、無淨就是舌根的究竟清淨；身根的無生、無滅、無垢、無淨就是身根的究竟清淨；意根的無生、無滅、無垢、無淨就是意根的究竟清淨。色境的無生、無滅、無垢、無淨就是色境的究竟清淨；聲的無生、無滅、無垢、無淨就是聲的究竟清淨；香的無生、無滅、無垢、無淨就是香的究竟清淨；味的無生、無滅、無垢、無淨就是味的究竟清淨；觸的無生、無滅、無垢、無淨就是觸的究竟清淨；法的無生、無滅、無垢、無淨就是法的究竟清淨。眼識的無生、無滅、無垢、無淨就是眼識的究竟清淨；耳識的無生、無滅、無垢、無淨就是耳識的究竟清淨；鼻識的無生、無滅、無垢、無淨就是鼻識的究竟清淨；舌識的無生、無滅、無垢、無淨就是舌識的究竟清淨；身識的無生、無滅、無垢、無淨就是身識的究竟清淨；意識的無生、無滅、無垢、無淨就是意識的究竟清淨。眼觸的無生、無滅、無垢、無淨就是眼觸的究竟清淨；耳觸的無生、無滅、無垢、無淨就是耳觸的究竟清淨；鼻觸的無生、無滅、無垢、無淨就是鼻觸的究竟清淨；舌觸的無生、無滅、無垢、無淨就是舌觸的究竟清淨；身觸的無生、無滅、無垢、無淨就是身觸的究竟清淨；意觸的無生、無滅、無垢、無淨就是意觸的究竟清淨。眼觸所生受的無生、無滅、無垢、無淨就是眼觸所生受的究竟清淨；耳觸所生受的無生、無滅、無垢、無淨就是耳觸所生受的究竟清淨；鼻觸所生受的無生、無滅、無垢、無淨就是鼻觸所生受的究竟清淨；舌觸所生受的無生、無滅、無垢、無淨就是舌觸所生受的究竟清淨；身觸所生受的無生、無滅、無垢、無淨就是身觸所生受的究竟清淨；意觸所生受的無生、無滅、無垢、無淨就是意觸所生受的究竟清淨。地界的無生、無滅、無垢、無淨就是地界的究竟清淨；水界的無生、無滅、無垢、無淨就是水界的究竟清淨；火界的無生、無滅、無垢、無淨就是火界的究竟清淨；風界的無生、無滅、無垢、無淨就是風界的究竟清淨；空界的無生、無滅、無垢、無淨就是空界的究竟清淨；識界的無生、無滅、無垢、無淨就是識界的究竟清淨。無明的無生、無滅、無垢、無淨就是無明的究竟清淨；行的無生、無滅、無垢、無淨就是行的究竟清淨；識的無生、無滅、無垢、無淨就是識的究竟清淨；名色的無生、無滅、無垢、無淨就是名色的究竟清淨；六入的無生、無滅、無垢、無淨就是六入的究竟清淨；觸的無生、無滅、無垢、無淨就是觸的究竟清淨；受的無生、無滅、無垢、無淨就是受的究竟清淨；愛的無生、無滅、無垢、無淨就是愛的究竟清淨；取的無生、無滅、無垢、無淨就是取的究竟清淨；有的無生、無滅、無垢、無淨就是有的究竟清淨；生的無生、無滅、無垢、無淨就是生的究竟清淨；老死的無生、無滅、無垢、無淨就是老死的究竟清淨。布施波羅蜜多的無生、無滅、無垢、無淨就是布施波羅蜜多的究竟清淨；持戒波羅蜜多的無生、無滅、無垢、無淨就是持戒波羅蜜多的究竟清淨；忍辱波羅蜜多的無生、無滅、無垢、無淨就是忍辱波羅蜜多的究竟清淨；精進波羅蜜多的無生、無滅、無垢、無淨就是精進波羅蜜多的究竟清淨；禪定波羅蜜多的無生、無滅、無垢、無淨就是禪定波羅蜜多的究竟清淨；般若波羅蜜多的無生、無滅、無垢、無淨就是般若波羅蜜多的究竟清淨。內空的無生、無滅、無垢、無淨就是內空的究竟清淨；外空的無生、無滅、無垢、無淨就是外空的究竟清淨；內外空的無生、無滅、無垢、無淨就是內外空的究竟清淨；空空的無生、無滅、無垢、無淨就是空空的究竟清淨；大空的無生、無滅、無垢、無淨就是大空的究竟清淨；勝義空的無生、無滅、無垢、無淨就是勝義空的究竟清淨；有為空的無生、無滅、無垢、無淨就是有為空的究竟清淨；無為空的無生、無滅、無垢、無淨就是無為空的究竟清淨；無邊空的無生、無滅、無垢、無淨就是無邊空的究竟清淨；無始無終空的無生、無滅、無垢、無淨就是無始無終空的究竟清淨；無遮空的無生、無滅、無垢、無淨就是無遮空的究竟清淨；自性空的無生、無滅、無垢、無淨就是自性空的究竟清淨；一切法空的無生、無滅、無垢、無淨就是一切法空的究竟清淨；自相空的無生、無滅、無垢、無淨就是自相空的究竟清淨；無取空的無生、無滅、無垢、無淨就是無取空的究竟清淨；無生空的無生、無滅、無垢、無淨就是無生空的究竟清淨；本性空的無生、無滅、無垢、無淨就是本性空的究竟清淨；無性無性空的無生、無滅、無垢、無淨就是無性無性空的究竟清淨。念處的無生、無滅、無垢、無淨就是念處的究竟清淨；正勤的無生、無滅、無垢、無淨就是正勤的究竟清淨；神足的無生、無滅、無垢、無淨就是神足的究竟清淨；根的無生、無滅、無垢、無淨就是根的究竟清淨；力的無生、無滅、無垢、無淨就是力的究竟清淨；覺支的無生、無滅、無垢、無淨就是覺支的究竟清淨；八正道的無生、無滅、無垢、無淨就是八正道的究竟清淨。四聖諦的無生、無滅、無垢、無淨就是四聖諦的究竟清淨；禪定的無生、無滅、無垢、無淨就是禪定的究竟清淨；四無量心的無生、無滅、無垢、無淨就是四無量心的究竟清淨；無色定的無生、無滅、無垢、無淨就是無色定的究竟清淨；解脫的無生、無滅、無垢、無淨就是解脫的究竟清淨；定次第的無生、無滅、無垢、無淨就是定次第的究竟清淨。空無相無願解脫門的無生、無滅、無垢、無淨就是空無相無願解脫門的究竟清淨；神通的無生、無滅、無垢、無淨就是神通的究竟清淨；三摩地的無生、無滅、無垢、無淨就是三摩地的究竟清淨；陀羅尼門的無生、無滅、無垢、無淨就是陀羅尼門的究竟清淨。如來力的無生、無滅、無垢、無淨就是如來力的究竟清淨；無畏的無生、無滅、無垢、無淨就是無畏的究竟清淨；無所畏法的無生、無滅、無垢、無淨就是無所畏法的究竟清淨；大悲的無生、無滅、無垢、無淨就是大悲的究竟清淨；佛十八不共法的無生、無滅、無垢、無淨就是佛十八不共法的究竟清淨。入流果的無生、無滅、無垢、無淨就是入流果的究竟清淨；一來果的無生、無滅、無垢、無淨就是一來果的究竟清淨；不還果的無生、無滅、無垢、無淨就是不還果的究竟清淨；阿羅漢果的無生、無滅、無垢、無淨就是阿羅漢果的究竟清淨；獨覺的無生、無滅、無垢、無淨就是獨覺的究竟清淨；道相智的無生、無滅、無垢、無淨就是道相智的究竟清淨；一切相智的無生、無滅、無垢、無淨就是一切相智的究竟清淨。」

28.389“Moreover, Subhūti, the perfection of wisdom is utter purity because of the utter purity of space.”

28.389「而且，須菩提，般若波羅蜜多因虛空的究竟清淨而究竟清淨。」

28.390“Blessed Lord, how is the perfection of wisdom utter purity because of the utter purity of space?” asked Subhūti.

28.390須菩提問道：「世尊，般若波羅蜜多如何因為虛空的究竟清淨而究竟清淨呢？」

“Subhūti,” replied the Blessed One, “space is utter purity because of nonarising, nonceasing, nondefilement, and nonpurification. Subhūti, the perfection of wisdom is utter purity because space is unsullied.”

「須菩提，」世尊答道，「虛空因為無生、不滅、不垢、不淨而是究竟清淨。須菩提，般若波羅蜜多因為虛空無垢而是究竟清淨。」

28.391“Blessed Lord, how is the perfection of wisdom utter purity because space is unsullied?” asked Subhūti.

28.391「世尊，般若波羅蜜多為什麼因為虛空無垢而究竟清淨呢？」須菩提問道。

“Subhūti,” replied the Blessed One, “the perfection of wisdom is utter purity because space cannot be grasped. Subhūti, the perfection of wisdom is utter purity because space is without [F.334.a] conventional designations.”

「須菩提，」世尊回答道，「般若波羅蜜多之所以究竟清淨，是因為虛空無法被執取。須菩提，般若波羅蜜多之所以究竟清淨，是因為虛空沒有世俗施設。」

28.392“Blessed Lord, how is the perfection of wisdom utter purity because space is without conventional designations?” asked Subhūti.

28.392「世尊，般若波羅蜜多如何因為虛空沒有世俗施設而究竟清淨呢？」須菩提問道。

“Subhūti,” replied the Blessed One, “the perfection of wisdom is utter purity because, just like the two sounds when there is an echo in space, space is without conventional designations. Subhūti, the perfection of wisdom is utter purity because space cannot be expressed.”

「須菩提，」世尊回答說，「般若波羅蜜多究竟清淨，就像虛空中有響音時的兩種聲音一樣，虛空無有施設名稱。須菩提，般若波羅蜜多究竟清淨，因為虛空無法表達。」

28.393“Blessed Lord, how is the perfection of wisdom utter purity because space cannot be expressed?” asked Subhūti.

28.393「世尊，般若波羅蜜多如何因為虛空無法表達而究竟清淨呢？」須菩提問道。

“Subhūti,” replied the Blessed One, “just as in space nothing at all can be expressed, similarly, Subhūti, the perfection of wisdom is utter purity because space cannot be expressed. Moreover, Subhūti, the perfection of wisdom is utter purity because space cannot be apprehended.”

「須菩提，」世尊回答說，「就像在虛空中任何東西都無法表達一樣，同樣地，須菩提，般若波羅蜜多因為虛空無法表達而究竟清淨。此外，須菩提，般若波羅蜜多因為虛空無法得到而究竟清淨。」

28.394“Blessed Lord, how is the perfection of wisdom utter purity because space cannot be apprehended?” asked Subhūti.

28.394「世尊，請問般若波羅蜜多何以因為虛空無法得到而究竟清淨呢？」須菩提問道。

Subhūti,” replied the Blessed One, “just as in space nothing at all can be apprehended, similarly, Subhūti, the perfection of wisdom is utter purity because space cannot be apprehended. Moreover, Subhūti, the perfection of wisdom is utter purity because of the nonarising, nonceasing, nondefilement, and nonpurification of all phenomena.”

「須菩提，」世尊回答，「正如在虛空中沒有任何東西可以得到，同樣地，須菩提，般若波羅蜜多是究竟清淨的，因為虛空無法得到。而且，須菩提，般若波羅蜜多是究竟清淨的，因為一切法無生、不滅、不垢、不淨。」

28.395“Blessed Lord, how is the perfection of wisdom utter purity because of the nonarising, nonceasing, nondefilement, [F.334.b] and nonpurification of all phenomena?” asked Subhūti.

28.395「世尊，般若波羅蜜多何以因一切法無生、不滅、不垢、不淨而究竟清淨？」須菩提問道。

“Subhūti,” replied the Blessed One, “the perfection of wisdom is utter purity because all phenomena are absolutely pure.”

世尊答道：「須菩提，般若波羅蜜多究竟清淨，因為一切法絕對清淨。」

28.396Subhūti then said, “Blessed Lord, if any sons or daughters of good families take up, uphold, recite, and focus their attention correctly on this perfection of wisdom, then, Blessed Lord, they will not suffer from diseases of the eyes, nor will they suffer from diseases of the ears, diseases of the nose, diseases of the tongue, or diseases of the body, nor will their limbs be missing, nor will their bodies become ugly, nor will their bodies become decrepit from old age, nor will those sons or daughters of good families die a terrible death. Many hundreds of thousands of gods will follow behind them, that is to say, the gods of the Cāturmahārājika realm; the gods of the Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarati, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapārṣadya, Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Vṛha, Parīttavṛha, Apramāṇavṛha, and Vṛhatphala realms; and the gods of the Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha realms will follow behind them. On the eighth, the fourteenth, and the fifteenth, great hosts of the gods will congregate in the places where those sons or daughters of good families who teach the Dharma reveal this perfection of wisdom. And when those sons or daughters of good families reveal this perfection of wisdom, they will greatly increase their merit. [F.335.a] Indeed, very many immeasurable, countless, inconceivable, incomparable, unappraisable, and unbounded stocks of merit of those sons or daughters of good families will really increase.”

28.396須菩提說：「世尊，如果善男子善女人受持、奉持、讀誦這部般若波羅蜜多，並且正確地專注意念於它，那麼世尊，他們將不會遭受眼睛的病痛，也不會遭受耳朵、鼻子、舌頭或身體的病痛，四肢也不會殘缺，身體也不會醜陋，身體也不會因年老而衰退，善男子善女人也不會遭遇恐怖的死亡。許多數百萬的天神將追隨他們身後，即四大天王天的天神；三十三天、夜摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦葉天、光天、少光天、無量光天、淨光天、淨天、少淨天、無量淨天、遍淨天、廣天、少廣天、無量廣天和廣果天諸天的天神；以及無想天、無煩天、無熱天、善見天和阿迦尼吒天的天神將追隨他們身後。在初八、十四和十五日，當善男子善女人講說法、揭示這部般若波羅蜜多時，大量的天神集會將聚集在他們所在的地方。當善男子善女人講說這部般若波羅蜜多時，他們將大幅增長福德。確實，善男子善女人的許多無量、無數、不可思議、無比、不可稱量和無邊的福德資糧將真實增長。」

28.397“So it is, Subhūti, so it is!” said the Blessed One. “Those sons or daughters of good families who reveal this perfection of wisdom before the assembly of gods on the eighth, the fourteenth, and the fifteenth are sons or daughters of good families who will greatly increase their merit. Indeed, the very many immeasurable, countless, inconceivable, incomparable, unappraisable, and unbounded stocks of merit of those sons or daughters of good families will really increase. If you ask why, Subhūti, it is because this perfection of wisdom is a great jewel. Subhūti, this great jewel, the perfection of wisdom, is the one that liberates beings from the hells, and liberates them from the animal realm, the world of Yama, and the impoverished states of human beings and gods. It causes great and lofty royal families to appear, causes great and lofty priestly families to appear, and causes great and lofty householder families to appear; causes rebirth in the sphere of the gods of the Cāturmahārājika realm to appear, causes rebirth in the sphere of the gods of the Trayastriṃśa realm to appear, causes rebirth in the sphere of the gods of the Yāma realm appear, causes rebirth in the sphere of the gods of the Tuṣita realm to appear, causes rebirth in the sphere of the gods of the Nirmāṇarati realm to appear, and causes rebirth in the sphere of the gods of the Paranirmitavaśavartin realm to appear; causes rebirth in the sphere of the gods of the Brahmakāyika realm to appear, cause rebirth in the sphere of the gods of the Brahmapurohita realm to appear, causes rebirth in the sphere [F.335.b] of the gods of the Brahmapārṣadya realm to appear, and causes rebirth in the sphere of the gods of the Mahābrahmā realm to appear, causes rebirth in the sphere of the gods of the Ābha realm to appear, causes rebirth in the sphere of the gods of the Parīttābha realm to appear, causes rebirth in the sphere of the gods of the Apramāṇābha realm to appear, and causes rebirth in the sphere of the gods of the Ābhāsvara realm to appear; causes rebirth in the sphere of the gods of the Śubha realm to appear, causes rebirth in the sphere of the gods of the Parīttaśubha realm to appear, causes rebirth in the sphere of the gods of the Apramāṇaśubha realm to appear, and causes rebirth in the sphere of the gods of the Śubhakṛtsna realm to appear; causes rebirth in the sphere of the gods of the Vṛha realm to appear, causes rebirth in the sphere of the gods of the Parīttavṛha realm to appear, causes rebirth in the sphere of the gods of the Apramāṇavṛha realm to appear, and causes rebirth in the sphere of the gods of the Vṛhatphala realm to appear; causes rebirth in the sphere of the gods of the Avṛha realm to appear, causes rebirth in the sphere of the gods of the Atapa realm to appear, causes rebirth in the sphere of the gods of the Sudṛśa realm to appear, causes rebirth in the sphere of the gods of the Sudarśana realm to appear, and causes rebirth in the sphere of the gods of the Akaniṣṭha realm to appear; causes rebirth in the sphere of the gods of the sphere of infinite space to appear, causes rebirth in the sphere of the gods of the sphere of infinite consciousness to appear, causes rebirth in the sphere of the gods of the sphere of nothing-at-all to appear, and causes rebirth in the sphere of the gods of the sphere of neither perception nor nonperception to appear; and causes the fruit of having entered the stream to appear, causes the fruit of once-returner to appear, causes the fruit of non-returner to appear, causes arhatship to appear, causes individual enlightenment to appear, and causes perfect, complete enlightenment to appear.

28.397「須菩提，確實如此，確實如此！」世尊說道。「那些善男子善女人在初八、十四和十五日，在天神的集會面前揭示這般若波羅蜜多的，是會大大增長福德的善男子善女人。確實，那些善男子善女人的無量、無數、不可思議、無可比擬、無法稱讚、無有邊界的福德資糧真實增長。須菩提，你問這是為什麼呢？這是因為般若波羅蜜多是大寶物。須菩提，這個大寶物──般若波羅蜜多，就是能把眾生從地獄中解救出來，把他們從畜生、餓鬼道和人類與天神的貧困狀態中解救出來的那個寶物。它使偉大崇高的王家出現，使偉大崇高的婆羅門家出現，也使偉大崇高的長者家出現；它使四大天王天的天神之處轉生出現，使三十三天的天神之處轉生出現，使夜摩天的天神之處轉生出現，使兜率天的天神之處轉生出現，使樂變化天的天神之處轉生出現，也使他化自在天的天神之處轉生出現；它使梵眾天的天神之處轉生出現，使梵輔天的天神之處轉生出現，使梵迦葉天的天神之處轉生出現，也使大梵天的天神之處轉生出現；它使光天的天神之處轉生出現，使少光天的天神之處轉生出現，使無量光天的天神之處轉生出現，也使淨光天的天神之處轉生出現；它使淨天的天神之處轉生出現，使少淨天的天神之處轉生出現，使無量淨天的天神之處轉生出現，也使遍淨天的天神之處轉生出現；它使廣天的天神之處轉生出現，使少廣天的天神之處轉生出現，使無量廣天的天神之處轉生出現，也使廣果天的天神之處轉生出現；它使無想天的天神之處轉生出現，使無煩天的天神之處轉生出現，使無熱天的天神之處轉生出現，使善見天的天神之處轉生出現，也使阿迦尼吒天的天神之處轉生出現；它使空無邊處的天神之處轉生出現，使識無邊處的天神之處轉生出現，使無所有處的天神之處轉生出現，也使非想非非想處的天神之處轉生出現；它使入流果出現，使斯陀含果出現，使阿那含果出現，使阿羅漢果出現，使獨覺出現，也使無上正等正覺出現。

28.398“If you ask why, it is because the path of the ten virtuous actions is revealed extensively by this perfection of wisdom. Having trained in them, great and lofty royal families exist, great and lofty priestly families exist, [F.336.a] and great and lofty householder families exist; the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, and the gods of the sphere of neither perception nor nonperception exist; and the fruit of having entered the stream exists, the fruit of once-returner exists, the fruit of non-returner exists, arhatship exists, individual enlightenment exists, and unsurpassed, perfect, complete enlightenment exists.

28.398「你問什麼原因呢？因為這般若波羅蜜多廣泛地顯示了十善業道。修習了這些法門之後，存在著偉大崇高的王家，存在著偉大崇高的婆羅門家，存在著偉大崇高的長者家；存在著四大天王天的天神，存在著三十三天的天神，存在著夜摩天的天神，存在著兜率天的天神，存在著樂變化天的天神，以及存在著他化自在天的天神；存在著梵眾天的天神，存在著梵輔天的天神，存在著梵迦葉天的天神，以及存在著大梵天的天神；存在著光天的天神，存在著少光天的天神，存在著無量光天的天神，以及存在著淨光天的天神；存在著淨天的天神，存在著少淨天的天神，存在著無量淨天的天神，以及存在著遍淨天的天神；存在著廣天的天神，存在著少廣天的天神，存在著無量廣天的天神，以及存在著廣果天的天神；存在著無想天的天神，存在著無煩天的天神，存在著無熱天的天神，存在著善見天的天神，以及存在著阿迦尼吒天的天神；存在著空無邊處天的天神，存在著識無邊處天的天神，存在著無所有處天的天神，以及存在著非想非非想處天的天神；以及存在著入流果，存在著一來果，存在著不還果，存在著阿羅漢果，存在著獨覺菩提，以及存在著無上正等正覺。」

28.399“If this perfection of wisdom exists, the four meditative concentrations exist, the four immeasurable attitudes exist, and the four formless absorptions exist; [F.336.b] the applications of mindfulness exist, the correct exertions exist, the supports for miraculous ability exist, the faculties exist, the powers exist, the branches of enlightenment exist, and the noble eightfold path exists; the perfection of generosity exists, the perfection of ethical discipline exists, the perfection of tolerance exists, the perfection of perseverance exists, the perfection of meditative concentration exists, and the perfection of wisdom exists; the emptiness of internal phenomena exists, the emptiness of external phenomena exists, the emptiness of external and internal phenomena exists, the emptiness of emptiness exists, the emptiness of great extent exists, the emptiness of ultimate reality exists, the emptiness of conditioned phenomena exists, the emptiness of unconditioned phenomena exists, the emptiness of the unlimited exists, the emptiness of that which has neither beginning nor end exists, the emptiness of nonexclusion exists, the emptiness of inherent nature exists, the emptiness of all phenomena exists, the emptiness of intrinsic defining characteristics exists, the emptiness of that which cannot be apprehended exists, the emptiness of nonentities exists, the emptiness of essential nature exists, and the emptiness of an essential nature of nonentities exists; the four truths of the noble ones exist, the four meditative concentrations exist, the four immeasurable attitudes exist, the four formless absorptions exist, the eight liberations exist, the nine serial steps of meditative absorption exist, the three gateways to liberation exist, the extrasensory powers exist, the meditative stabilities exist, the dhāraṇī gateways exist, the ten powers of the tathāgatas exist, the four fearlessnesses exist, [F.337.a] the four kinds of exact knowledge exist, great loving kindness exists, great compassion exists, and the eighteen distinct qualities of the buddhas exist; and knowledge of all the dharmas exists, the knowledge of the aspects of the path exists, and all-aspect omniscience exists.

28.399「若此般若波羅蜜多存在，四禪存在，四無量心存在，四無色定存在；念處存在，正勤存在，神足存在，根存在，力存在，覺支存在，八正道存在；布施波羅蜜存在，持戒波羅蜜存在，忍辱波羅蜜存在，精進波羅蜜存在，禪定波羅蜜存在，般若波羅蜜存在；內空存在，外空存在，內外空存在，空空存在，大空存在，勝義空存在，有為空存在，無為空存在，無邊空存在，無始無終空存在，無遮空存在，自性空存在，一切法空存在，自相空存在，無取捨空存在，非有空存在，本質空存在，無實空存在；四聖諦存在，四禪存在，四無量心存在，四無色定存在，八解脫存在，九次第定存在，三解脫門存在，神通存在，三昧存在，陀羅尼門存在，如來十力存在，四無所畏存在，四一切種智存在，大慈存在，大悲存在，佛十八不共法存在；一切智存在，道種智存在，一切相智存在。」

28.400“Moreover, all these phenomena are revealed extensively by this perfection of wisdom in this manner. When they have trained in it, great and lofty royal families exist, great and lofty priestly families exist, and great and lofty householder families exist; the gods of the Cāturmahārājika realm exist, the gods of the Trayastriṃśa realm exist, the gods of the Yāma realm exist, the gods of the Tuṣita realm exist, the gods of the Nirmāṇarati realm exist, and the gods of the Paranirmitavaśavartin realm exist; the gods of the Brahmakāyika realm exist, the gods of the Brahmapurohita realm exist, the gods of the Brahmapārṣadya realm exist, and the gods of the Mahābrahmā realm exist; the gods of the Ābha realm exist, the gods of the Parīttābha realm exist, the gods of the Apramāṇābha realm exist, and the gods of the Ābhāsvara realm exist; the gods of the Śubha realm exist, the gods of the Parīttaśubha realm exist, the gods of the Apramāṇaśubha realm exist, and the gods of the Śubhakṛtsna realm exist; the gods of the Vṛha realm exist, the gods of the Parīttavṛha realm exist, the gods of the Apramāṇavṛha realm exist, and the gods of the Vṛhatphala realm exist; the gods of the Avṛha realm exist, the gods of the Atapa realm exist, the gods of the Sudṛśa realm exist, the gods of the Sudarśana realm exist, and the gods of the Akaniṣṭha realm exist; the gods of the sphere of infinite space exist, the gods of the sphere of infinite consciousness exist, the gods of the sphere of nothing-at-all exist, [F.337.b] and the gods of the sphere of neither perception nor nonperception exist; and those who have entered the stream exist, once-returners exist, non-returners exist, arhats exist, pratyekabuddhas exist, bodhisattvas exist, and the tathāgatas, arhats, perfectly complete buddhas exist. Therefore, it is called the great jewel perfection.

28.400「而且，一切法都由這般若波羅蜜多廣泛地以此方式展現。當他們修習它時，偉大高尚的王家存在，偉大高尚的婆羅門家存在，偉大高尚的長者家存在；四大天王天的天神存在，三十三天的天神存在，夜摩天的天神存在，兜率天的天神存在，樂變化天的天神存在，他化自在天的天神存在；梵眾天的天神存在，梵輔天的天神存在，梵迦葉天的天神存在，大梵天的天神存在；光天的天神存在，少光天的天神存在，無量光天的天神存在，淨光天的天神存在；淨天的天神存在，少淨天的天神存在，無量淨天的天神存在，遍淨天的天神存在；廣天的天神存在，少廣天的天神存在，無量廣天的天神存在，廣果天的天神存在；無想天的天神存在，無煩天的天神存在，無熱天的天神存在，善見天的天神存在，阿迦尼吒天的天神存在；空無邊處天的天神存在，識無邊處天的天神存在，無所有處天的天神存在，非想非非想處天的天神存在；以及入流者存在，一來者存在，不來者存在，阿羅漢存在，獨覺佛存在，菩薩存在，如來、阿羅漢、正遍知佛存在。因此，它被稱為偉大的寶貴波羅蜜多。」

28.401“In that great jewel perfection there is no phenomenon at all that arises or ceases, or is defiled or purified, or is taken up or rejected. If you ask why, it is because there are no such phenomena that could arise or cease, or be defiled or purified, or be taken up or rejected. Subhūti, in this great jewel perfection, virtuous or nonvirtuous, mundane or supramundane, contaminated or uncontaminated, or conditioned or unconditioned phenomena cannot be apprehended at all. For this reason, also, Subhūti, this great jewel perfection cannot be apprehended.

28.401「在這個偉大的寶珠般若波羅蜜多中，根本不存在任何生起或滅盡、被染污或被清淨、被取執或被捨棄的現象。如果你問為什麼，那是因為根本不存在那些能夠生起或滅盡、被染污或被清淨、被取執或被捨棄的現象。須菩提，在這個偉大的寶珠般若波羅蜜多中，善或不善、世間或出世間、有漏或無漏、有為或無為的現象根本無法被證知。為了這個原因，須菩提，這個偉大的寶珠般若波羅蜜多也是無法被證知的。」

28.402“Subhūti, this great jewel perfection is not sullied by any phenomenon at all. If you ask why, it is because such a phenomenon by which it might be sullied cannot be apprehended. Therefore, Subhūti, this perfection is a perfection that is unsullied.

28.402「須菩提，這個偉大的寶珠般若波羅蜜多完全不被任何現象所污染。如果你問為什麼，那是因為無法證知那樣一個能夠污染它的現象。因此，須菩提，這個般若波羅蜜多是一個不被污染的般若波羅蜜多。」

28.403“Subhūti, if, when bodhisattva great beings are practicing the perfection of wisdom, they do not perceive in that manner, do not conceptualize in that manner, do not apprehend in that manner, and do not elaborate in that manner, they are practicing the perfection of wisdom. They are cultivating the perfection of wisdom. They please the lord buddhas. [F.338.a] Bringing the lord buddhas directly to mind, they proceed from buddhafield to buddhafield to serve, respect, honor, and worship the lord buddhas. They proceed from buddhafield to buddhafield bringing beings to maturity and refining a buddhafield.

28.403「須菩提，如果菩薩摩訶薩在修習般若波羅蜜多的時候，不以那種方式想象，不以那種方式概念化，不以那種方式證知，不以那種方式詮釋，他們就是在修習般若波羅蜜多。他們就是在增長般若波羅蜜多。他們就是在使諸佛歡喜。念著諸佛，他們從一個佛土到另一個佛土，去供養、尊重、恭敬、禮拜諸佛。他們從一個佛土到另一個佛土，成熟有情，莊嚴佛土。

28.404“As for this perfection of wisdom, Subhūti, it does not teach, reveal, disclose, cause to be taken up, make emerge, make arise, make cease, make defiled, make pure, make decline, make increase, or make past, future, or present any phenomenon at all.

28.404「須菩提，至於這個般若波羅蜜多，它不教導、不顯示、不廣為他說、不令任何現象被取執、不令任何現象生起、不令任何現象滅盡、不令任何現象染污、不令任何現象清淨、不令任何現象衰退、不令任何現象增長，也不令任何現象成為過去、未來或現在。

28.405“Subhūti, such a perfection of wisdom as this does not cause you to transcend the realm of desire and does not cause you to stay in it, does not cause you to transcend the realm of form and does not cause you to stay in it, and does not cause you to transcend the realm of formlessness and does not cause you to stay in it. [B23]

28.405「須菩提，像這樣的般若波羅蜜多既不使你超越欲界，也不使你停留在欲界；既不使你超越色界，也不使你停留在色界；既不使你超越無色界，也不使你停留在無色界。」

28.406“It neither brings about nor prevents the perfection of generosity, neither brings about nor prevents the perfection of ethical discipline, neither brings about nor prevents the perfection of tolerance, neither brings about nor prevents the perfection of perseverance, neither brings about nor prevents the perfection of meditative concentration, and neither brings about nor prevents the perfection of wisdom. It neither brings about nor prevents [F.338.b] the emptiness of internal phenomena, neither brings about nor prevents the emptiness of external phenomena, neither brings about nor prevents the emptiness of external and internal phenomena, neither brings about nor prevents the emptiness of emptiness, neither brings about nor prevents the emptiness of great extent, neither brings about nor prevents the emptiness of ultimate reality, neither brings about nor prevents the emptiness of conditioned phenomena, neither brings about nor prevents the emptiness of unconditioned phenomena, neither brings about nor prevents the emptiness of the unlimited, neither brings about nor prevents the emptiness of that which has neither beginning nor end, neither brings about nor prevents the emptiness of nonexclusion, neither brings about nor prevents the emptiness of inherent nature, neither brings about nor prevents the emptiness of all phenomena, neither brings about nor prevents the emptiness of intrinsic defining characteristics, neither brings about nor prevents the emptiness of that which cannot be apprehended, neither brings about nor prevents the emptiness of nonentities, neither brings about nor prevents the emptiness of essential nature, and neither brings about nor prevents the emptiness of an essential nature of nonentities.

28.406「般若波羅蜜多既不生起布施波羅蜜多，也不阻止布施波羅蜜多；既不生起持戒波羅蜜多，也不阻止持戒波羅蜜多；既不生起忍辱波羅蜜多，也不阻止忍辱波羅蜜多；既不生起精進波羅蜜多，也不阻止精進波羅蜜多；既不生起禪定波羅蜜多，也不阻止禪定波羅蜜多；既不生起般若波羅蜜多，也不阻止般若波羅蜜多。既不生起內空，也不阻止內空；既不生起外空，也不阻止外空；既不生起內外空，也不阻止內外空；既不生起空空，也不阻止空空；既不生起大空，也不阻止大空；既不生起勝義空，也不阻止勝義空；既不生起有為空，也不阻止有為空；既不生起無為空，也不阻止無為空；既不生起無邊空，也不阻止無邊空；既不生起無始空，也不阻止無始空；既不生起無遮空，也不阻止無遮空；既不生起自性空，也不阻止自性空；既不生起一切法空，也不阻止一切法空；既不生起自相空，也不阻止自相空；既不生起無取捨空，也不阻止無取捨空；既不生起非有空，也不阻止非有空；既不生起本質空，也不阻止本質空；既不生起無實空，也不阻止無實空。」

28.407“It neither brings about nor prevents the applications of mindfulness, neither brings about nor prevents the correct exertions, neither brings about nor prevents the supports for miraculous ability, neither brings about nor prevents the faculties , neither brings about nor prevents the powers, neither brings about nor prevents the branches of enlightenment, and neither brings about nor prevents the noble eightfold path. It neither brings about nor prevents the truths of the noble ones, neither brings about nor prevents the meditative concentrations, neither brings about nor prevents the immeasurable attitudes, neither brings about [F.339.a] nor prevents the formless absorptions, neither brings about nor prevents the liberations, and neither brings about nor prevents the serial steps of meditative absorption. It neither brings about nor prevents the emptiness, signlessness, and wishlessness gateways to liberation, neither brings about nor prevents the extrasensory powers, neither brings about nor prevents the meditative stabilities, and neither brings about nor prevents the dhāraṇī gateways. It neither brings about nor prevents the powers of the tathāgatas, neither brings about nor prevents the fearlessnesses, neither brings about nor prevents the kinds of exact knowledge, neither brings about nor prevents great loving kindness, neither brings about nor prevents great compassion, and neither brings about nor prevents the distinct qualities of the buddhas. It neither brings about nor prevents the fruit of having entered the stream, neither brings about nor prevents the fruit of once-returner, neither brings about nor prevents the fruit of non-returner, neither brings about nor prevents arhatship, neither brings about nor prevents individual enlightenment, neither brings about nor prevents the knowledge of the aspects of the path, and neither brings about nor prevents all-aspect omniscience.

28.407「般若波羅蜜多既不妨礙念處，也不成就念處；既不妨礙正勤，也不成就正勤；既不妨礙神足，也不成就神足；既不妨礙根，也不成就根；既不妨礙力，也不成就力；既不妨礙覺支，也不成就覺支；既不妨礙八正道，也不成就八正道。既不妨礙聖諦，也不成就聖諦；既不妨礙禪定，也不成就禪定；既不妨礙四無量心，也不成就四無量心；既不妨礙無色定，也不成就無色定；既不妨礙解脫，也不成就解脫；既不妨礙定次第，也不成就定次第。既不妨礙空無相無願解脫門，也不成就空無相無願解脫門；既不妨礙神通，也不成就神通；既不妨礙三摩地，也不成就三摩地；既不妨礙陀羅尼門，也不成就陀羅尼門。既不妨礙如來力，也不成就如來力；既不妨礙無畏，也不成就無畏；既不妨礙無所畏法，也不成就無所畏法；既不妨礙大慈，也不成就大慈；既不妨礙大悲，也不成就大悲；既不妨礙佛不共法，也不成就佛不共法。既不妨礙入流果，也不成就入流果；既不妨礙一來果，也不成就一來果；既不妨礙不還果，也不成就不還果；既不妨礙阿羅漢果，也不成就阿羅漢果；既不妨礙獨覺，也不成就獨覺；既不妨礙道相智，也不成就道相智；既不妨礙一切相智，也不成就一切相智。」

28.408“This perfection of wisdom neither prevents the conditioned element, nor brings about the unconditioned element.

28.408「這般若波羅蜜多既不阻止有為界，也不成就無為界。

28.409“If you ask why, it is because, whether the tathāgatas appear or whether the tathāgatas do not appear, the reality of phenomena as it pertains to phenomena, the realm of phenomena, the abiding nature of phenomena, the maturity of phenomena remains just as it is. It is [F.339.b] the full awakening attained by the tathāgatas and comprehended by them. Having fully awakened, having completely comprehended it; they also describe, teach, explain, analyze, and elucidate it.”

28.409「為什麼呢？因為無論如來出現或如來不出現，法的真實性在於法本身、法界、法的住處、法的成熟都保持本來面目。這是如來所證悟、所理解的成就佛道。經由完全證悟並徹底理解以後，他們也描述、傳授、解釋、分析並闡明它。」

28.410Then many thousands of gods, positioning themselves in the sky above, cheered long and loud. They scattered divine flowers‍—blue lotuses, day lotuses, red lotuses, white lotuses, mandārava flowers, and big mandārava flowers‍—and they exclaimed, “Ah! Through the teaching of this perfection of wisdom many thousands of gods have gained acceptance that phenomena are nonarising. We are seeing the wheel of the Dharma being turned for the second time in Jambudvīpa!”

28.410那時有數千位天神在空中定位，歡呼雀躍。他們撒下神聖的花朵——青蓮花、晝蓮花、紅蓮花、白蓮花、曼陀羅華和大曼陀羅華——並歡呼道：「啊！通過此般若波羅蜜多的教導，數千位天神已經獲得了無生法忍。我們正在贍部洲看到法輪第二次轉動！」

28.411Then the Blessed One addressed the elder Subhūti: “Subhūti, owing to the emptiness of an essential nature of nonentities, this is not the first, nor is it the second turning of the wheel of the Dharma. This perfection of wisdom has not been established for any Dharma to be turned or not turned.”

28.411世尊隨即對長老須菩提說道：「須菩提，正因為無性無性空，所以這既不是第一次轉法輪，也不是第二次轉法輪。這般若波羅蜜多並未被確立為任何應該轉或不應該轉的法。」

28.412“Blessed Lord, what is the emptiness of an essential nature of nonentities, owing to which this perfection of wisdom is not established as any Dharma to be turned or not turned?” asked Subhūti.

28.412須菩提問世尊：「世尊，無實空是什麼？由於什麼無實空，使得這般若波羅蜜多不被建立為任何可被轉或不被轉的法呢？」

28.413“Subhūti,” replied the Blessed One, “the perfection of wisdom is empty of the perfection of wisdom, the perfection of meditative concentration is empty of the perfection of meditative concentration, the perfection of perseverance is empty of the perfection of perseverance, the perfection of tolerance is empty of the perfection of tolerance, [F.340.a] the perfection of ethical discipline is empty of the perfection of ethical discipline, and perfection of generosity is empty of the perfection of generosity.

28.413「須菩提，」世尊回答說，「般若波羅蜜多空於般若波羅蜜多，禪定波羅蜜多空於禪定波羅蜜多，精進波羅蜜多空於精進波羅蜜多，忍辱波羅蜜多空於忍辱波羅蜜多，持戒波羅蜜多空於持戒波羅蜜多，布施波羅蜜多空於布施波羅蜜多。

28.414“The emptiness of internal phenomena is empty of the emptiness of internal phenomena, the emptiness of external phenomena is empty of the emptiness of external phenomena, the emptiness of external and internal phenomena empty of the emptiness of external and internal phenomena, the emptiness of emptiness is empty of the emptiness of emptiness, the emptiness of great extent is empty of the emptiness of great extent, the emptiness of ultimate reality is empty of the emptiness of ultimate reality, the emptiness of conditioned phenomena is empty of the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena is empty of the emptiness of unconditioned phenomena, the emptiness of the unlimited is empty of the emptiness of the unlimited, the emptiness of that which has neither beginning nor end is empty of the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion is empty of the emptiness of nonexclusion, the emptiness of inherent nature is empty of the emptiness of inherent nature, the emptiness of all phenomena is empty of the emptiness of all phenomena, the emptiness of intrinsic defining characteristics is empty of the emptiness of intrinsic defining characteristics, the emptiness of that which cannot be apprehended is empty of the emptiness of that which cannot be apprehended, the emptiness of nonentities is empty of the emptiness of nonentities, the emptiness of essential nature is empty of the emptiness of essential nature, and the emptiness of an essential nature of nonentities is empty of the emptiness of an essential nature of nonentities.

28.414「內空於內空空，外空於外空空，內外空於內外空空，空空於空空空，大空於大空空，勝義空於勝義空空，有為空於有為空空，無為空於無為空空，無邊空於無邊空空，無始無終空於無始無終空空，無遮空於無遮空空，自性空於自性空空，一切法空於一切法空空，自相空於自相空空，無取捨空於無取捨空空，非有空於非有空空，本質空於本質空空，無實空於無實空空。」

28.415“The applications of mindfulness are empty of the applications of mindfulness, the correct exertions are empty of the correct exertions, the supports for miraculous ability are empty of the supports for miraculous ability, the faculties are empty of the faculties, the powers are empty of the powers, the branches of enlightenment are empty of the branches of enlightenment, and the noble eightfold [F.340.b] path is empty of the noble eightfold path.

28.415「念處是空性的念處，正勤是空性的正勤，神足是空性的神足，根是空性的根，力是空性的力，覺支是空性的覺支，八正道是空性的八正道。」

28.416“The truths of the noble ones are empty of the truths of the noble ones, the meditative concentrations are empty of the meditative concentrations, the immeasurable attitudes are empty of the immeasurable attitudes, the formless absorptions are empty of the formless absorptions, the liberations are empty of the liberations, the serial steps of meditative absorption are empty of the serial steps of meditative absorption, the emptiness, signlessness, and wishlessness gateways to liberation are empty of the emptiness, signlessness, and wishlessness gateways to liberation, the extrasensory powers are empty of the extrasensory powers, the meditative stabilities are empty of the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways. The powers of the tathāgatas are empty of the powers of the tathāgatas, the fearlessnesses are empty of the fearlessnesses, the kinds of exact knowledge are empty of the kinds of exact knowledge, great loving kindness is empty of great loving kindness, great compassion is empty of great compassion, and the distinct qualities of the buddhas are empty of the distinct qualities of the buddhas. The fruit of having entered the stream is empty of the fruit of having entered the stream, the fruit of once-returner is empty of the fruit of once-returner, the fruit of non-returner is empty of the fruit of non-returner, arhatship is empty of arhatship, individual enlightenment is empty of individual enlightenment, the knowledge of the aspects of the path is empty of the knowledge of the aspects of the path, and all-aspect omniscience is empty of all-aspect omniscience.” [F.341.a]

28.416「聖諦是空性的，聖諦不能被空性所空；四聖諦空於四聖諦，禪定空於禪定，四無量心空於四無量心，無色定空於無色定，解脫空於解脫，定次第空於定次第，空無相無願解脫門空於空無相無願解脫門，神通空於神通，三摩地空於三摩地，陀羅尼門空於陀羅尼門。如來力空於如來力，無畏空於無畏，無所畏法空於無所畏法，大慈空於大慈，大悲空於大悲，佛不共法空於佛不共法。入流果空於入流果，一來果空於一來果，不還果空於不還果，阿羅漢果空於阿羅漢果，獨覺空於獨覺，道相智空於道相智，一切相智空於一切相智。」

28.417“Blessed Lord, this perfection of wisdom of the bodhisattva great beings is great, because the perfection of wisdom is empty of its own essential nature. It is all phenomena empty of all phenomena. Even though bodhisattva great beings dwell in the perfection of wisdom and will fully awaken to unsurpassed, perfect, complete enlightenment, they do not fully awaken to any Dharma at all. Even though they turn the wheel of the Dharma, they do not cause any Dharma to turn, not to turn, or to further turn. They neither see nor do not see any Dharma. If you ask why, it is because the sort of Dharma that is turned, is not turned, or further turns cannot be apprehended; it is because all Dharmas have not been brought into being at all. If you ask why, it is because emptiness does not cause turning or cause not turning. Signlessness does not cause turning or cause not turning. And wishlessness does not cause turning or cause not turning.

28.417「世尊，菩薩摩訶薩的般若波羅蜜多是偉大的，因為般若波羅蜜多是空於自身的本質。它是一切法空於一切法。雖然菩薩摩訶薩住於般若波羅蜜多中，將會證悟無上正等正覺，但他們並不證悟任何法。雖然他們轉法輪，但他們既不使法轉，也不使法不轉，也不使法進一步轉動。他們既不見法，也不不見法。如果您問為什麼，那是因為被轉、不被轉或進一步被轉的那類法是不可得的；那是因為一切法根本未曾被生起。如果您問為什麼，那是因為空性既不造成轉動，也不造成不轉動。無相既不造成轉動，也不造成不轉動。無願既不造成轉動，也不造成不轉動。

28.418“The teaching, explanation, proclamation, establishment, exposition, analysis, interpretation, discussion, elucidation, and revelation of the perfection of wisdom in this manner is the utterly purified teaching of the perfection of wisdom. Nobody has explained this teaching of the perfection of wisdom, nor has anybody grasped it. That which nobody has explained [F.341.b] and nobody has grasped has not been actualized by anybody; and where nobody has directly actualized it, there nobody has passed into final nirvāṇa. Nor is there anyone at all who is worthy of offerings on account of this exposition of the Dharma.”

28.418「般若波羅蜜多的教導、解釋、宣說、建立、闡述、分析、詮釋、討論、說明與開示，以此方式進行，乃是般若波羅蜜多極其清淨的教法。沒有任何人解釋過般若波羅蜜多的此教法，也沒有任何人領會過它。沒有任何人解釋過並且沒有任何人領會過的東西，沒有被任何人所證知；而在沒有任何人直接證知之處，也就沒有任何人進入究竟涅槃。也沒有任何人因此法的宣說而值得受供養。」

28.419This completes the twenty-eighth chapter from “The Perfection of Wisdom in One Hundred Thousand Lines.”

28.419（結尾）