Chapter 15
第十五章
15.1Then the gods thought, “What should those who hear the Dharma from the elder Subhūti seek to be?”
15.1那時，諸天神想道：「從長老須菩提處聽聞法的人應當尋求成為什麼呢？」
Thereupon the venerable Subhūti, knowing in his own mind the thoughts in the minds of those gods, said to them, “Divine princes! The Dharma taught by me resembles a magical display. Divine princes! Those who listen to my Dharma should also seek to resemble a magical display. Divine princes! The Dharma taught by me resembles a phantom. Divine princes! Those who listen to my Dharma should also seek to resemble a phantom. They will not hear anything at all, nor will they actualize anything at all.”
於是尊者須菩提知道那些天神心中的想法，對他們說：「天子！我所宣說的法就像幻一樣。天子！聽我法的人也應當尋求像幻一樣。天子！我所宣說的法就像影像一樣。天子！聽我法的人也應當尋求像影像一樣。他們將不會聽到任何東西，也不會實現任何東西。」
15.2Then the gods inquired of the venerable Subhūti, “Blessed Subhūti, are those beings like a magical display, and are those who listen to the Dharma like a magical display? Are those beings like a phantom, and are those who listen to the Dharma like a phantom?”
15.2於是天神問尊者須菩提：「福德的須菩提，那些眾生像幻一樣，聽法的人也像幻一樣嗎？那些眾生像影像一樣，聽法的人也像影像一樣嗎？」
15.3“Divine princes, it is so! It is so!” replied Subhūti. “Those beings are like a magical display, and those who listen to the Dharma are also like a magical display. Those beings are like a phantom, and those who listen to the Dharma are also like a phantom. Divine princes, those beings [F.21.a] are like a dream, like a magical display.
15.3「天子！如是！如是！」須菩提答道，「那些眾生如同幻相，而聞法者也如同幻相。那些眾生如同影像，而聞法者也如同影像。天子！那些眾生如同夢，如同幻相。」
15.4“Divine princes, physical forms are also like a dream, like a magical display. Divine princes, feelings, perceptions, formative predispositions, and consciousness are also like a dream, like a magical display. Divine princes, the eyes are also like a dream, like a magical display. The ears, the nose, the tongue, the body, and the mental faculty are also like a dream, like a magical display. Divine princes, sights are also like a dream, like a magical display. {Ki.II-III: 15} Sounds, odors, tastes, tangibles, and mental phenomena are also like a dream, like a magical display. Visual consciousness is also like a dream, like a magical display. Auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are also like a dream, like a magical display. Visually compounded sensory contact is also like a dream, like a magical display. Aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are also like a dream, like a magical display. Feelings arising from visually compounded sensory contact are also like a dream, like a magical display. Feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are also like a dream, like a magical display. The earth element is also like a dream, like a magical display. The water element, the fire element, the wind element, the space element, and the consciousness element are also like a dream, like a magical display. Fundamental ignorance is also like a dream, like a magical display. Formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are also like a dream, like a magical display.
15.4「天子們！色也如夢，如幻。天子們！受、想、行、識也如夢，如幻。天子們！眼也如夢，如幻。耳、鼻、舌、身、意也如夢，如幻。天子們！色境也如夢，如幻。聲、香、味、觸、法也如夢，如幻。眼識也如夢，如幻。耳識、鼻識、舌識、身識、意識也如夢，如幻。眼觸也如夢，如幻。耳觸、鼻觸、舌觸、身觸、意觸也如夢，如幻。眼觸生受也如夢，如幻。耳觸生受、鼻觸生受、舌觸生受、身觸生受、意觸生受也如夢，如幻。地界也如夢，如幻。水界、火界、風界、空界、識界也如夢，如幻。無明也如夢，如幻。行、識、名色、六入、觸、受、愛、取、有、生、老死也如夢，如幻。」
15.5“The perfection of generosity [F.21.b] is also like a dream, like a magical display. The perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are also like a dream, like a magical display. The emptiness of internal phenomena is also like a dream, like a magical display. The [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are also like a dream, like a magical display. The applications of mindfulness are also like a dream, like a magical display. The correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are also like a dream, like a magical display. The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas are also like a dream, like a magical display.
15.5「布施波羅密也如夢幻一樣。持戒波羅密、忍辱波羅密、精進波羅密、禪定波羅密和般若波羅密也如夢幻一樣。內空也如夢幻一樣。乃至無自性空也如夢幻一樣。念住也如夢幻一樣。正勤、神足、根、力、覺支和八正道也如夢幻一樣。聖諦、禪定、四無量心、無色定、解脫界、定地、解脫門——空、無相和無願——神通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智和佛不共法也如夢幻一樣。」
15.6“The fruit of entering the stream to nirvāṇa is also like a dream, like a magical display. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment are also like a dream, like a magical display. Divine princes, complete enlightenment is also like a dream, like a magical display.”
15.6「預流果也如夢幻一樣。一來果、不還果、阿羅漢果，以及獨覺菩提也如夢幻一樣。天子們啊，無上菩提也如夢幻一樣。」
15.7Then, the gods asked the venerable Subhūti, “Blessed Subhūti, when you say that enlightenment is also like a dream, like a magical display, in that case do you also say that nirvāṇa is like a dream, like a magical display?”
15.7那時，天神們問尊者須菩提說：「福德的須菩提，當你說菩提也如夢幻、如幻術時，那麼你也是說涅槃如夢幻、如幻術嗎？」
15.8“Divine princes, [F.22.a] I do say that nirvāṇa also is like a dream, like a magical display,” replied Subhūti. “If there were anything else more sublime than nirvāṇa, that too, I say, would be like a dream, like a magical display. If you ask why, divine princes, it is because being like a dream and being like a magical display on the one hand, and nirvāṇa on the other, are not two things, and are not to be divided into two.”
15.8「天子啊，我確實說涅槃也像夢一樣，像幻化一樣，」須菩提回答。「如果有什麼東西比涅槃更殊勝，那麼，我說，那個也會像夢一樣，像幻化一樣。如果你們問為什麼，天子啊，那是因為像夢一樣和像幻化一樣這一方面，和涅槃那一方面，並不是兩個東西，也不能分成兩個。」
15.9Then, the venerable Śāradvatīputra, the venerable Mahāmaudgalyāyana, the venerable Mahākauṣṭhila, the venerable Mahākātyāyana, the venerable Pūrṇa Maitrāyaṇīputra, and the venerable Mahākāśyapa, along with many thousands of bodhisattvas, inquired of the venerable Subhūti, “Blessed Subhūti, who will have confidence in this perfection of wisdom, which is so profound, {Ki.II-III: 16} so hard to discern, so hard to realize, so peaceful, so clear, so subtle, and so noble?”
15.9然後，尊者舍利弗、尊者大目犍連、尊者大迦旃延、尊者大迦葉、尊者滿慈子、尊者摩訶迦葉，以及許多數千位菩薩，都向尊者須菩提詢問：「尊者須菩提啊，誰將對這般若波羅密多產生信心呢？這般若波羅密多是如此深奧，如此難以辨別，如此難以領悟，如此寂靜，如此明淨，如此微妙，以及如此高尚。」
15.10Then the venerable Subhūti replied to those great śrāvakas and those bodhisattva great beings, “Venerable ones! Irreversible bodhisattvas will have confidence in this perfection of wisdom, which is so profound, which is extremely hard to investigate, which is so subtle, so clear, so hard to realize, so peaceful, so noble, so utterly sublime, and which is to be known by the learned and the wise. Those individuals who discern the truth, arhats who are free from contaminants and who have fulfilled their intentions, beings who have carried out their duties with respect to the conquerors of the past and cultivated the roots of virtuous action under many tens of millions of buddhas, and noble sons or noble daughters who have been accepted by a spiritual mentor—all of these will have confidence in this perfection of wisdom, [F.22.b] which is so profound, so hard to investigate, so hard to discern, so hard to realize, so peaceful, so utterly sublime, and which is to be known by the learned and the wise.
15.10尊者須菩提於是回答那些大聲聞及菩薩摩訶薩言：「諸位尊者！不退轉菩薩將對這般若波羅密多生起信心，它是如此深奧，極其難以探究，如此微妙、清晰、難以實現、寂靜、高尚、至為殊勝，且為學者與智者所應知曉。那些體悟真理之士，已證無漏的阿羅漢，成就其願望者，曾在過去無數千萬佛陀前承事諸佛、修習善根的眾生，以及已為善知識所攝受的善男子善女人——所有這些人都將對這般若波羅密多生起信心，它是如此深奧、極其難以探究、難以分辨、難以實現、寂靜、至為殊勝，且為學者與智者所應知曉。
15.11“They will not construe the notion that physical forms are empty, and they will not construe the notion that emptiness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are empty, and they will not construe the notion that emptiness is consciousness [and the aforementioned aggregates]. They will not construe the notion that physical forms are signless, and they will not construe the notion that signlessness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are signless, and they will not construe the notion that signlessness is consciousness [and so forth]. They will not construe the notion that physical forms are wishless, and they will not construe the notion that wishlessness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are wishless, and they will not construe the notion that wishlessness is consciousness [and so forth]. They will not construe the notion that physical forms are nonarising, and they will not construe the notion that nonarising is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are nonarising, and they will not construe the notion that nonarising is consciousness [and so forth]. They will not construe the notion that physical forms are unceasing, and they will not construe the notion that noncessation is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are unceasing, [F.23.a] and they will not construe the notion that noncessation is consciousness [and so forth]. They will not construe the notion that physical forms are peace, and they will not construe the notion that peace is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are peace, and they will not construe the notion that peace is consciousness [and so forth]. They will not construe the notion that physical forms are void, and they will not construe the notion that voidness is physical forms. They will not construe the notion that feelings, perceptions, formative predispositions, and consciousness are void, and they will not construe the notion that voidness is consciousness [and so forth].
15.11他們不會執著色蘊是空的這個觀念，也不會執著空性就是色蘊這個觀念。他們不會執著受、想、行、識是空的這個觀念，也不會執著空性就是識蘊這個觀念。他們不會執著色蘊是無相的這個觀念，也不會執著無相就是色蘊這個觀念。他們不會執著受、想、行、識是無相的這個觀念，也不會執著無相就是識蘊這個觀念。他們不會執著色蘊是無願的這個觀念，也不會執著無願就是色蘊這個觀念。他們不會執著受、想、行、識是無願的這個觀念，也不會執著無願就是識蘊這個觀念。他們不會執著色蘊是無生的這個觀念，也不會執著無生就是色蘊這個觀念。他們不會執著受、想、行、識是無生的這個觀念，也不會執著無生就是識蘊這個觀念。他們不會執著色蘊是不滅的這個觀念，也不會執著不滅就是色蘊這個觀念。他們不會執著受、想、行、識是不滅的這個觀念，也不會執著不滅就是識蘊這個觀念。他們不會執著色蘊是寂靜的這個觀念，也不會執著寂靜就是色蘊這個觀念。他們不會執著受、想、行、識是寂靜的這個觀念，也不會執著寂靜就是識蘊這個觀念。他們不會執著色蘊是虛空的這個觀念，也不會執著空性就是色蘊這個觀念。他們不會執著受、想、行、識是虛空的這個觀念，也不會執著空性就是識蘊這個觀念。
15.12“They will not construe the notion that the eyes are empty, and they will not construe the notion that emptiness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are empty, and they will not construe the notion that emptiness is the mental faculty [and so forth]. They will not construe the notion that the eyes are signless, and they will not construe the notion that signlessness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are signless, and they will not construe the notion that signlessness is the mental faculty [and so forth]. They will not construe the notion that the eyes are wishless, and they will not construe the notion that wishlessness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are wishless, and they will not construe the notion that wishlessness is the mental faculty [and so forth]. They will not construe the notion that the eyes are nonarising, and they will not construe the notion that nonarising is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are nonarising, [F.23.b] and they will not construe the notion that nonarising is the mental faculty [and so forth]. They will not construe the notion that the eyes are unceasing, and they will not construe the notion that noncessation is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are unceasing, and they will not construe the notion that noncessation is the mental faculty [and so forth]. They will not construe the notion that the eyes are peace, and they will not construe the notion that peace is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are peace, and they will not construe the notion that peace is the mental faculty [and so forth]. They will not construe the notion that they eyes are void, and they will not construe the notion that voidness is the eyes. They will not construe the notion that the ears, nose, tongue, body, and mental faculty are void, and they will not construe the notion that voidness is the mental faculty [and so forth].
15.12「他們不會執著眼是空的這個觀念，也不會執著空是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是空的這個觀念，也不會執著空是意的這個觀念等。他們不會執著眼是無相的這個觀念，也不會執著無相是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是無相的這個觀念，也不會執著無相是意的這個觀念等。他們不會執著眼是無願的這個觀念，也不會執著無願是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是無願的這個觀念，也不會執著無願是意的這個觀念等。他們不會執著眼是無生的這個觀念，也不會執著無生是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是無生的這個觀念，也不會執著無生是意的這個觀念等。他們不會執著眼是不滅的這個觀念，也不會執著不滅是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是不滅的這個觀念，也不會執著不滅是意的這個觀念等。他們不會執著眼是寂靜的這個觀念，也不會執著寂靜是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是寂靜的這個觀念，也不會執著寂靜是意的這個觀念等。他們不會執著眼是空性的這個觀念，也不會執著空性是眼的這個觀念。他們不會執著耳、鼻、舌、身、意是空性的這個觀念，也不會執著空性是意的這個觀念等。」
15.13“They will not construe the notion that sights are empty, and they will not construe the notion that emptiness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are empty, and they will not construe the notion that emptiness is mental phenomena [and so forth]. They will not construe the notion that sights are signless, and they will not construe the notion that signlessness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are signless, and they will not construe the notion that signlessness is mental phenomena [and so forth]. They will not construe the notion that sights are wishless, and they will not construe the notion that wishlessness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are wishless, and they will not construe the notion that wishlessness is mental phenomena [and so forth]. [F.24.a] They will not construe the notion that sights are nonarising, and they will not construe the notion that nonarising is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are nonarising, and they will not construe the notion that nonarising is mental phenomena [and so forth]. They will not construe the notion that sights are unceasing, and they will not construe the notion that noncessation is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are unceasing, and they will not construe the notion that noncessation is mental phenomena [and so forth]. They will not construe the notion that sights are peace, and they will not construe the notion that peace is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are peace, and they will not construe the notion that peace is mental phenomena [and so forth]. They will not construe the notion that sights are void, and they will not construe the notion that voidness is sights. They will not construe the notion that sounds, odors, tastes, tangibles, and mental phenomena are void, and they will not construe the notion that voidness is mental phenomena [and so forth].
15.13「他們不會這樣想像：色境是空的，也不會這樣想像：空性就是色境。他們不會這樣想像：聲、香、味、觸和法是空的，也不會這樣想像：空性就是法等。他們不會這樣想像：色境是無相的，也不會這樣想像：無相就是色境。他們不會這樣想像：聲、香、味、觸和法是無相的，也不會這樣想像：無相就是法等。他們不會這樣想像：色境是無願的，也不會這樣想像：無願就是色境。他們不會這樣想像：聲、香、味、觸和法是無願的，也不會這樣想像：無願就是法等。他們不會這樣想像：色境是無生的，也不會這樣想像：無生就是色境。他們不會這樣想像：聲、香、味、觸和法是無生的，也不會這樣想像：無生就是法等。他們不會這樣想像：色境是不滅的，也不會這樣想像：不滅就是色境。他們不會這樣想像：聲、香、味、觸和法是不滅的，也不會這樣想像：不滅就是法等。他們不會這樣想像：色境是寂靜的，也不會這樣想像：寂靜就是色境。他們不會這樣想像：聲、香、味、觸和法是寂靜的，也不會這樣想像：寂靜就是法等。他們不會這樣想像：色境是虛空的，也不會這樣想像：空性就是色境。他們不會這樣想像：聲、香、味、觸和法是虛空的，也不會這樣想像：空性就是法等。」
15.14“They will not construe the notion that visual consciousness is empty, and they will not construe the notion that emptiness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are empty, and they will not construe the notion that emptiness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is signless, and they will not construe the notion that signlessness is visual consciousness. [F.24.b] They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are signless, and they will not construe the notion that signlessness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is wishless, and they will not construe the notion that wishlessness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are wishless, and they will not construe the notion that wishlessness is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is nonarising, and they will not construe the notion that nonarising is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are nonarising, and they will not construe the notion that nonarising is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is unceasing, and they will not construe the notion that noncessation is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are unceasing, and they will not construe the notion that noncessation is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is peace, and they will not construe the notion that peace is visual consciousness. [F.25.a] They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are peace, and they will not construe the notion that peace is mental consciousness [and so forth]. They will not construe the notion that visual consciousness is void, and they will not construe the notion that voidness is visual consciousness. They will not construe the notion that auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness are void, and they will not construe the notion that voidness is mental consciousness [and so forth].
15.14他們不會作這樣的想法：眼識是空的，也不會作這樣的想法：空是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是空的，也不會作這樣的想法：空是意識。他們不會作這樣的想法：眼識是無相的，也不會作這樣的想法：無相是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是無相的，也不會作這樣的想法：無相是意識。他們不會作這樣的想法：眼識是無願的，也不會作這樣的想法：無願是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是無願的，也不會作這樣的想法：無願是意識。他們不會作這樣的想法：眼識是無生的，也不會作這樣的想法：無生是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是無生的，也不會作這樣的想法：無生是意識。他們不會作這樣的想法：眼識是不滅的，也不會作這樣的想法：不滅是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是不滅的，也不會作這樣的想法：不滅是意識。他們不會作這樣的想法：眼識是寂靜的，也不會作這樣的想法：寂靜是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是寂靜的，也不會作這樣的想法：寂靜是意識。他們不會作這樣的想法：眼識是虛空的，也不會作這樣的想法：空性是眼識。他們不會作這樣的想法：耳識、鼻識、舌識、身識和意識是虛空的，也不會作這樣的想法：空性是意識。
15.15“They will not construe the notion that visually compounded sensory contact is empty, and they will not construe the notion that emptiness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are empty, and they will not construe the notion that emptiness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is signless, and they will not construe the notion that signlessness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are signless, and they will not construe the notion that signlessness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is wishless, and they will not construe the notion that wishlessness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally [F.25.b] compounded sensory contact, and mentally compounded sensory contact are wishless, and they will not construe the notion that wishlessness is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is nonarising, and they will not construe the notion that nonarising is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are nonarising, and they will not construe the notion that nonarising is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is unceasing, and they will not construe the notion that noncessation is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are unceasing, and they will not construe the notion that noncessation is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is peace, and they will not construe the notion that peace is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are peace, and they will not construe the notion that peace is mentally compounded sensory contact [and so forth]. They will not construe the notion that visually compounded sensory contact is void, and they will not construe the notion that voidness is visually compounded sensory contact. They will not construe the notion that aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact are void, [F.26.a] and they will not construe the notion that voidness is mentally compounded sensory contact [and so forth].
15.15「他們不會執著眼觸是空的想法，也不會執著空是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是空的想法，也不會執著空是意觸的想法等等。他們不會執著眼觸是無相的想法，也不會執著無相是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是無相的想法，也不會執著無相是意觸的想法等等。他們不會執著眼觸是無願的想法，也不會執著無願是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是無願的想法，也不會執著無願是意觸的想法等等。他們不會執著眼觸是無生的想法，也不會執著無生是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是無生的想法，也不會執著無生是意觸的想法等等。他們不會執著眼觸是不滅的想法，也不會執著不滅是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是不滅的想法，也不會執著不滅是意觸的想法等等。他們不會執著眼觸是寂靜的想法，也不會執著寂靜是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是寂靜的想法，也不會執著寂靜是意觸的想法等等。他們不會執著眼觸是虛空的想法，也不會執著空性是眼觸的想法。他們不會執著耳觸、鼻觸、舌觸、身觸和意觸是虛空的想法，也不會執著空性是意觸的想法等等。」
15.16“They will not construe the notion that feelings arising from visually compounded sensory contact are empty, and they will not construe the notion that emptiness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are empty, and they will not construe the notion that emptiness is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are signless, and they will not construe the notion that signlessness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are signless, and they will not construe the notion that signlessness is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are wishless, and they will not construe the notion that wishlessness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and [F.26.b] feelings arising from mentally compounded sensory contact are wishless, and they will not construe the notion that wishlessness is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are nonarising, and they will not construe the notion that nonarising is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are nonarising, and they will not construe the notion that nonarising is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are unceasing, and they will not construe the notion that noncessation is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are unceasing, and they will not construe the notion that noncessation is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are peace, and they will not construe the notion that peace is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, [F.27.a] feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are peace, and they will not construe the notion that peace is feelings arising from mentally compounded sensory contact [and so forth]. They will not construe the notion that feelings arising from visually compounded sensory contact are void, and they will not construe the notion that voidness is feelings arising from visually compounded sensory contact. They will not construe the notion that feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, and feelings arising from mentally compounded sensory contact are void, and they will not construe the notion that voidness is feelings arising from mentally compounded sensory contact [and so forth].
15.16「他們不會執著眼觸生受是空的想法，也不會執著空是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是空的想法，也不會執著空是意觸生受的想法，等等。他們不會執著眼觸生受是無相的想法，也不會執著無相是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是無相的想法，也不會執著無相是意觸生受的想法，等等。他們不會執著眼觸生受是無願的想法，也不會執著無願是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是無願的想法，也不會執著無願是意觸生受的想法，等等。他們不會執著眼觸生受是無生的想法，也不會執著無生是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是無生的想法，也不會執著無生是意觸生受的想法，等等。他們不會執著眼觸生受是不滅的想法，也不會執著不滅是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是不滅的想法，也不會執著不滅是意觸生受的想法，等等。他們不會執著眼觸生受是寂靜的想法，也不會執著寂靜是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是寂靜的想法，也不會執著寂靜是意觸生受的想法，等等。他們不會執著眼觸生受是虛空的想法，也不會執著虛空是眼觸生受的想法。他們不會執著耳觸生受、鼻觸生受、舌觸生受、身觸生受和意觸生受是虛空的想法，也不會執著虛空是意觸生受的想法，等等。」
15.17“They will not construe the notion that the earth element is empty, and they will not construe the notion that emptiness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are empty, and they will not construe the notion that emptiness is the consciousness element [and so forth]. They will not construe the notion that the earth element is signless, and they will not construe the notion that signlessness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are signless, and they will not construe the notion that signlessness is the consciousness element [and so forth]. They will not construe the notion that the earth element is wishless, [F.27.b] and they will not construe the notion that wishlessness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are wishless, and they will not construe the notion that wishlessness is the consciousness element [and so forth]. They will not construe the notion that the earth element is nonarising, and they will not construe the notion that nonarising is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are nonarising, and they will not construe the notion that nonarising is the consciousness element [and so forth]. They will not construe the notion that the earth element is unceasing, and they will not construe the notion that noncessation is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are unceasing, and they will not construe the notion that noncessation is the consciousness element [and so forth]. They will not construe the notion that the earth element is peace, and they will not construe the notion that peace is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are peace, and they will not construe the notion that peace is the consciousness element [and so forth]. They will not construe the notion that the earth element is void, and they will not construe the notion that voidness is the earth element. They will not construe the notion that the water element, the fire element, the wind element, the space element, and the consciousness element are void, [F.28.a] and they will not construe the notion that voidness is the consciousness element [and so forth].
15.17「他們不會執著地界空的想法，也不會執著空是地界的想法。他們不會執著水界、火界、風界、空界和識界空的想法，也不會執著空是識界的想法（等等）。他們不會執著地界無相的想法，也不會執著無相是地界的想法。他們不會執著水界、火界、風界、空界和識界無相的想法，也不會執著無相是識界的想法（等等）。他們不會執著地界無願的想法，也不會執著無願是地界的想法。他們不會執著水界、火界、風界、空界和識界無願的想法，也不會執著無願是識界的想法（等等）。他們不會執著地界無生的想法，也不會執著無生是地界的想法。他們不會執著水界、火界、風界、空界和識界無生的想法，也不會執著無生是識界的想法（等等）。他們不會執著地界不滅的想法，也不會執著不滅是地界的想法。他們不會執著水界、火界、風界、空界和識界不滅的想法，也不會執著不滅是識界的想法（等等）。他們不會執著地界寂靜的想法，也不會執著寂靜是地界的想法。他們不會執著水界、火界、風界、空界和識界寂靜的想法，也不會執著寂靜是識界的想法（等等）。他們不會執著地界虛空的想法，也不會執著空性是地界的想法。他們不會執著水界、火界、風界、空界和識界虛空的想法，也不會執著空性是識界的想法（等等）。」
15.18“They will not construe the notion that ignorance is empty, and they will not construe the notion that emptiness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are empty, and they will not construe the notion that emptiness is aging and death [and so forth]. They will not construe the notion that ignorance is signless, and they will not construe the notion that signlessness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are signless, and they will not construe the notion that signlessness is aging and death [and so forth]. They will not construe the notion that ignorance is wishless, and they will not construe the notion that wishlessness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are wishless, and they will not construe the notion that wishlessness is aging and death [and so forth]. They will not construe the notion that ignorance is nonarising, and they will not construe the notion that nonarising is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are nonarising, and they will not construe the notion that nonarising is aging and death [and so forth]. They will not construe the notion that ignorance is unceasing, [F.28.b] and they will not construe the notion that noncessation is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are unceasing, and they will not construe the notion that noncessation is aging and death [and so forth]. They will not construe the notion that ignorance is peace, and they will not construe the notion that peace is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are peace, and they will not construe the notion that peace is aging and death [and so forth]. They will not construe the notion that ignorance is void, and they will not construe the notion that voidness is ignorance. They will not construe the notion that formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death are void, and they will not construe the notion that voidness is aging and death [and so forth]. [B29]
15.18「他們不會作出無明是空的這樣的想法，也不會作出空是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是空的這樣的想法，也不會作出空是老死這樣的想法。他們不會作出無明是無相的這樣的想法，也不會作出無相是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是無相的這樣的想法，也不會作出無相是老死這樣的想法。他們不會作出無明是無願的這樣的想法，也不會作出無願是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是無願的這樣的想法，也不會作出無願是老死這樣的想法。他們不會作出無明是無生的這樣的想法，也不會作出無生是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是無生的這樣的想法，也不會作出無生是老死這樣的想法。他們不會作出無明是不滅的這樣的想法，也不會作出不滅是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是不滅的這樣的想法，也不會作出不滅是老死這樣的想法。他們不會作出無明是寂靜的這樣的想法，也不會作出寂靜是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是寂靜的這樣的想法，也不會作出寂靜是老死這樣的想法。他們不會作出無明是虛空的這樣的想法，也不會作出空性是無明這樣的想法。他們不會作出行、識、名色、六入、觸、受、愛、取、有、生、老死是虛空的這樣的想法，也不會作出空性是老死這樣的想法。」
15.19“They will not construe the notion that the perfection of generosity is empty, and they will not construe the notion that emptiness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are empty, and they will not construe the notion that emptiness is the perfection of wisdom [and so forth]. [F.29.a] They will not construe the notion that the perfection of generosity is signless, and they will not construe the notion that signlessness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are signless, and they will not construe the notion that signlessness is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is wishless, and they will not construe the notion that wishlessness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are wishless, and they will not construe the notion that wishlessness is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is nonarising, and they will not construe the notion that nonarising is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are nonarising, and they will not construe the notion that nonarising is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is unceasing, and they will not construe the notion that noncessation is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are unceasing, [F.29.b] and they will not construe the notion that noncessation is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is peace, and they will not construe the notion that peace is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are peace, and they will not construe the notion that peace is the perfection of wisdom [and so forth]. They will not construe the notion that the perfection of generosity is void, and they will not construe the notion that voidness is the perfection of generosity. They will not construe the notion that the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom are void, and they will not construe the notion that voidness is the perfection of wisdom [and so forth].
15.19「他們不會構想布施波羅蜜是空的這一念，也不會構想空是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是空的這一念，也不會構想空是般若波羅蜜這一念。他們不會構想布施波羅蜜是無相的這一念，也不會構想無相是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是無相的這一念，也不會構想無相是般若波羅蜜這一念。他們不會構想布施波羅蜜是無願的這一念，也不會構想無願是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是無願的這一念，也不會構想無願是般若波羅蜜這一念。他們不會構想布施波羅蜜是無生的這一念，也不會構想無生是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是無生的這一念，也不會構想無生是般若波羅蜜這一念。他們不會構想布施波羅蜜是不滅的這一念，也不會構想不滅是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是不滅的這一念，也不會構想不滅是般若波羅蜜這一念。他們不會構想布施波羅蜜是寂靜的這一念，也不會構想寂靜是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是寂靜的這一念，也不會構想寂靜是般若波羅蜜這一念。他們不會構想布施波羅蜜是虛空的這一念，也不會構想虛空是布施波羅蜜這一念。他們不會構想持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜是虛空的這一念，也不會構想虛空是般若波羅蜜這一念。」
15.20“They will not construe the notion that the emptiness of internal phenomena is empty, and they will not construe the notion that emptiness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty, and they will not construe the notion that emptiness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is signless, and they will not construe the notion that signlessness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are signless, and they will not construe the notion that signlessness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is wishless, and they will not construe the notion that wishlessness is the emptiness of internal phenomena. [F.30.a] They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are wishless, and they will not construe the notion that wishlessness is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is nonarising, and they will not construe the notion that nonarising is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are nonarising, and they will not construe the notion that nonarising is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is unceasing, and they will not construe the notion that noncessation is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are unceasing, and they will not construe the notion that noncessation is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is peace, and they will not construe the notion that peace is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are peace, and they will not construe the notion that peace is the emptiness of the essential nature of nonentities [and so forth]. They will not construe the notion that the emptiness of internal phenomena is void, and they will not construe the notion that voidness is the emptiness of internal phenomena. They will not construe the notion that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are void, and they will not construe the notion that voidness is the emptiness of the essential nature of nonentities [and so forth].
15.20他們不會構想內空是空的，也不會構想空是內空。他們不會構想其他各種空性，乃至無自性空是空的，也不會構想空是無自性空。他們不會構想內空是無相的，也不會構想無相是內空。他們不會構想其他各種空性，乃至無自性空是無相的，也不會構想無相是無自性空。他們不會構想內空是無願的，也不會構想無願是內空。他們不會構想其他各種空性，乃至無自性空是無願的，也不會構想無願是無自性空。他們不會構想內空是無生的，也不會構想無生是內空。他們不會構想其他各種空性，乃至無自性空是無生的，也不會構想無生是無自性空。他們不會構想內空是不滅的，也不會構想不滅是內空。他們不會構想其他各種空性，乃至無自性空是不滅的，也不會構想不滅是無自性空。他們不會構想內空是寂靜的，也不會構想寂靜是內空。他們不會構想其他各種空性，乃至無自性空是寂靜的，也不會構想寂靜是無自性空。他們不會構想內空是虛空的，也不會構想虛空是內空。他們不會構想其他各種空性，乃至無自性空是虛空的，也不會構想虛空是無自性空。
15.21“They will not construe the notion that the applications of mindfulness are empty, and they will not construe the notion that emptiness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, [F.30.b] and the noble eightfold path are empty, and they will not construe the notion that emptiness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are signless, and they will not construe the notion that signlessness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are signless, and they will not construe the notion that signlessness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are wishless, and they will not construe the notion that wishlessness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are wishless, and they will not construe the notion that wishlessness is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are nonarising, and they will not construe the notion that nonarising is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are nonarising, and they will not construe the notion that nonarising is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are unceasing, [F.31.a] and they will not construe the notion that noncessation is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are unceasing, and they will not construe the notion that noncessation is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are peace, and they will not construe the notion that peace is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are peace, and they will not construe the notion that peace is the noble eightfold path [and so forth]. They will not construe the notion that the applications of mindfulness are void, and they will not construe the notion that voidness is the applications of mindfulness. They will not construe the notion that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are void, and they will not construe the notion that voidness is the noble eightfold path [and so forth].
15.21「他們將不會構想念住是空的，也不會構想空是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是空的，也不會構想空是八正道。他們將不會構想念住是無相的，也不會構想無相是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是無相的，也不會構想無相是八正道。他們將不會構想念住是無願的，也不會構想無願是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是無願的，也不會構想無願是八正道。他們將不會構想念住是無生的，也不會構想無生是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是無生的，也不會構想無生是八正道。他們將不會構想念住是不滅的，也不會構想不滅是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是不滅的，也不會構想不滅是八正道。他們將不會構想念住是寂靜的，也不會構想寂靜是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是寂靜的，也不會構想寂靜是八正道。他們將不會構想念住是虛空的，也不會構想空性是念住。他們將不會構想正勤、神足、根、力、覺支及八正道是虛空的，也不會構想空性是八正道。」
15.22“They will not construe the notion that the truths of the noble ones are empty, and they will not construe the notion that emptiness is the truths of the noble ones. {Ki.II-III: 17} They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are empty, and they will not construe the notion that emptiness is the eighteen distinct qualities of the buddhas [and so forth]. [F.31.b] They will not construe the notion that the truths of the noble ones are signless, and they will not construe the notion that signlessness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are signless, and they will not construe the notion that signlessness is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are wishless, and they will not construe the notion that wishlessness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are wishless, and they will not construe the notion that wishlessness is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are nonarising, and they will not construe the notion that nonarising is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are nonarising, and they will not construe the notion that nonarising is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are unceasing, and they will not construe the notion that noncessation is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are unceasing, and they will not construe the notion that noncessation is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are peace, and they will not construe the notion that peace is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are peace, and they will not construe the notion that peace is the eighteen distinct qualities of the buddhas [and so forth]. They will not construe the notion that the truths of the noble ones are void, [F.32.a] and they will not construe the notion that voidness is the truths of the noble ones. They will not construe the notion that the [other fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are void, and they will not construe the notion that voidness is the eighteen distinct qualities of the buddhas [and so forth].
15.22他們不會執著於聖諦是空的這一想法，也不會執著於空就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是空的這一想法，也不會執著於空就是十八不共法這一想法。他們不會執著於聖諦是無相的這一想法，也不會執著於無相就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是無相的這一想法，也不會執著於無相就是十八不共法這一想法。他們不會執著於聖諦是無願的這一想法，也不會執著於無願就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是無願的這一想法，也不會執著於無願就是十八不共法這一想法。他們不會執著於聖諦是無生的這一想法，也不會執著於無生就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是無生的這一想法，也不會執著於無生就是十八不共法這一想法。他們不會執著於聖諦是不滅的這一想法，也不會執著於非滅就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是不滅的這一想法，也不會執著於非滅就是十八不共法這一想法。他們不會執著於聖諦是寂靜的這一想法，也不會執著於寂靜就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是寂靜的這一想法，也不會執著於寂靜就是十八不共法這一想法。他們不會執著於聖諦是空性的這一想法，也不會執著於空性就是聖諦這一想法。他們不會執著於其他果報屬性，直到包括十八不共法在內的諸多屬性是空性的這一想法，也不會執著於空性就是十八不共法這一想法。
15.23“They will not construe the notion that the fruit of entering the stream to nirvāṇa is empty, and they will not construe the notion that emptiness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are empty, and they will not construe the notion that emptiness is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is signless, and they will not construe the notion that signlessness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are signless, and they will not construe the notion that signlessness is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is wishless, and they will not construe the notion that wishlessness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are wishless, and they will not construe the notion that wishlessness is all-aspect omniscience [and so forth]. [F.32.b] They will not construe the notion that the fruit of entering the stream to nirvāṇa is nonarising, and they will not construe the notion that nonarising is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are nonarising, and they will not construe the notion that nonarising is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is unceasing, and they will not construe the notion that noncessation is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are unceasing, and they will not construe the notion that noncessation is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is peace, and they will not construe the notion that peace is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are peace, and they will not construe the notion that peace is all-aspect omniscience [and so forth]. They will not construe the notion that the fruit of entering the stream to nirvāṇa is void, and they will not construe the notion that voidness is the fruit of entering the stream to nirvāṇa. They will not construe the notion that the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and all-aspect omniscience are void, [F.33.a] and they will not construe the notion that voidness is all-aspect omniscience [and so forth].
15.23「他們不會構想預流果是空的，也不會構想空是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是空的，也不會構想空是一切智智。他們不會構想預流果是無相的，也不會構想無相是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是無相的，也不會構想無相是一切智智。他們不會構想預流果是無願的，也不會構想無願是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是無願的，也不會構想無願是一切智智。他們不會構想預流果是無生的，也不會構想無生是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是無生的，也不會構想無生是一切智智。他們不會構想預流果是不滅的，也不會構想不滅是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是不滅的，也不會構想不滅是一切智智。他們不會構想預流果是寂靜的，也不會構想寂靜是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是寂靜的，也不會構想寂靜是一切智智。他們不會構想預流果是虛空的，也不會構想空性是預流果。他們不會構想一來果、不還果、阿羅漢果、獨覺菩提和一切智智是虛空的，也不會構想空性是一切智智。」
15.24“They will not construe the notion that the conditioned elements are empty, and they will not construe the notion that emptiness is the conditioned elements. They will not construe the notion that the conditioned elements are signless, and they will not construe the notion that signlessness is the conditioned elements. They will not construe the notion that the conditioned elements are wishless, and they will not construe the notion that wishlessness is the conditioned elements. They will not construe the notion that the conditioned elements are nonarising, and they will not construe the notion that nonarising is the conditioned elements. They will not construe the notion that the conditioned elements are unceasing, and they will not construe the notion that noncessation is the conditioned elements. They will not construe the notion that the conditioned elements are peace, and they will not construe the notion that peace is the conditioned elements. They will not construe the notion that the conditioned elements are void, and they will not construe the notion that voidness is the conditioned elements.
15.24「他們不會執著有為法是空的這種想法，也不會執著空是有為法這種想法。他們不會執著有為法是無相的這種想法，也不會執著無相是有為法這種想法。他們不會執著有為法是無願的這種想法，也不會執著無願是有為法這種想法。他們不會執著有為法是無生的這種想法，也不會執著無生是有為法這種想法。他們不會執著有為法是不滅的這種想法，也不會執著不滅是有為法這種想法。他們不會執著有為法是寂靜的這種想法，也不會執著寂靜是有為法這種想法。他們不會執著有為法是虛空的這種想法，也不會執著空性是有為法這種想法。」
15.25“They will not construe the notion that the unconditioned elements are empty, and they will not construe the notion that emptiness is the unconditioned elements. They will not construe the notion that the unconditioned elements are signless, and they will not construe the notion that signlessness is the unconditioned elements. They will not construe the notion that the unconditioned elements are wishless, and they will not construe the notion that wishlessness is the unconditioned elements. They will not construe the notion that the unconditioned elements are nonarising, [F.33.b] and they will not construe the notion that nonarising is the unconditioned elements. They will not construe the notion that the unconditioned elements are unceasing, and they will not construe the notion that noncessation is the unconditioned elements. They will not construe the notion that the unconditioned elements are peace, and they will not construe the notion that peace is the unconditioned elements. {Ki.II-III: 18} They will not construe the notion that the unconditioned elements are void, and they will not construe the notion that voidness is the unconditioned elements.
15.25「他們不會認為無為法是空，也不會認為空是無為法。他們不會認為無為法是無相，也不會認為無相是無為法。他們不會認為無為法是無願，也不會認為無願是無為法。他們不會認為無為法是無生，也不會認為無生是無為法。他們不會認為無為法是不滅，也不會認為不滅是無為法。他們不會認為無為法是寂靜，也不會認為寂靜是無為法。他們不會認為無為法是虛空，也不會認為空性是無為法。」
15.26“Divine princes, this formulation explains how there is no one at all who will have confidence in this perfection of wisdom, since it is so profound, and so forth, and so utterly sublime—so much so that it should be known by the learned and the wise. If you ask why, it is because nothing at all is expressed and explained in it. Insofar as there is nothing at all that is expressed or explained in it, there are no beings at all who will have confidence in it.”
15.26「天子們，這個論述解釋了為什麼根本沒有任何人會對這個般若波羅密多有信心，因為它是如此深奧，等等，並且極其殊勝——以至於它應該被有學問和智慧的人認識。如果你們問為什麼，那是因為在其中根本沒有任何東西被表達和解釋。由於在其中根本沒有任何東西被表達或解釋，所以根本沒有任何有情會對它有信心。」
15.27Then the venerable Śāradvatīputra addressed the venerable Subhūti as follows: “Venerable Subhūti, in this perfection of wisdom, have the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas—not been extensively presented? Has the acceptance of bodhisattva great beings not been taught, and has the path of the bodhisattvas, commencing from the time of their initial setting of the mind on enlightenment and continuing as far as their tenth setting of the mind on enlightenment, also not been taught? That is to say, have the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, the perfection of wisdom, all the aspects of emptiness, the four applications of mindfulness, [F.34.a] the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, the noble eightfold path, the four truths of the noble ones, the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the five extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the distinct qualities of the buddhas also not been taught?
15.27爾時，尊者舍利弗語尊者須菩提言：「尊者須菩提，在此般若波羅密多中，三乘——即聲聞乘、獨覺乘及完全覺悟的佛陀之乘——是否未曾廣泛闡述？菩薩摩訶薩的忍受是否未曾教導，菩薩的道路，從他們初發菩提心之時開始，直至他們的第十發菩提心，是否也未曾教導？也就是說，布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜、空性的一切方面、四念處、四正斷、四神足、五根、五力、七覺支、八正道、四聖諦、四禪、四無量心、四無色定、八解脫、九次第定、解脫門——空、無相及無願——五通、三摩地、陀羅尼門、如來十力、四無所畏、四無礙智及佛不共法是否也未曾教導？」
15.28“Has the emanational play of bodhisattva great beings, owing to their extrasensory power and miraculous ability, not also been taught? And then is it not the case that bodhisattva great beings will practice the perfection of wisdom and take birth miraculously; is it not the case that they will have extrasensory powers that know no diminishing; is it not the case that they will indeed be excellently endowed with those roots of virtuous action through which they will seek to serve, respect, honor, and worship those lord buddhas; is it not the case that they will never interrupt the continuity of any Dharmas that they hear from those lord buddhas, until they have attained all-aspect omniscience; is it not the case that they will always be absorbed [in meditation], without lacking meditative absorption; [F.34.b] and is it not the case that they will be endowed with inspired speech that is unimpeded, inspired speech that is uninterrupted, inspired speech that is rational, inspired speech that is well connected, inspired speech that is purposeful, and inspired speech that is distinguished and supramundane?” {Ki.II-III: 19}
15.28「菩薩摩訶薩由於神通和神足而產生的化身變現，難道也沒有被教導嗎？那麼菩薩摩訶薩難道不會修習般若波羅密多而化生；難道不會擁有永不衰減的神通；難道不會確實圓滿具足那些善根，通過這些善根他們將尋求侍奉、恭敬、尊重和禮拜那些佛陀；難道不會從那些佛陀聽聞的任何法的相續都永不中斷，直到他們證得一切智智；難道不會常處於禪定中，不缺少禪定；並且難道不會具足無礙的辯才、不中斷的辯才、理性的辯才、善於連貫的辯才、有目的的辯才，以及殊勝的出世間辯才？」
15.29“Venerable Śāradvatīputra, it is so!” replied Subhūti. “It is just as you have said. In this perfection of wisdom, the three vehicles—that is to say, the vehicle of the śrāvakas, the vehicle of the pratyekabuddhas, and the vehicle of the completely awakened buddhas—have been extensively taught. The acceptance of bodhisattva great beings has also been taught, and it is the case that [all those other attributes you mentioned] will come about, up to and including the endowment of inspired speech that is distinguished and supramundane, but they will do so without anything being apprehended!
15.29「尊者舍利弗，正是如此！」須菩提答道，「正如你所說的那樣。在這部般若波羅密多經中，三乘——也就是說，聲聞乘、獨覺乘，和完全覺悟的佛陀之乘——已經被廣泛地教導。菩薩摩訶薩的接納也已經被教導，並且[你所提到的那些其他所有屬性]都將出現，直到具備超越世間的不共辯才，但它們都將在無所執著的情況下出現！
15.30“If you ask what is it that is not apprehended, this will come about without a self being apprehended; without sentient beings, life forms, living beings , life , living creatures, individuals, human beings , people , actors, experiencers, knowers, or viewers being apprehended; without physical forms being apprehended; without feelings, perceptions, formative predispositions, or consciousness being apprehended; without the eyes being apprehended; without the ears, nose, tongue, body, or mental faculty being apprehended; without sights being apprehended; without sounds, odors, tastes, tangibles, or mental phenomena being apprehended; without visual consciousness being apprehended; without auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness being apprehended; without visually compounded sensory contact being apprehended; [F.35.a] without aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact being apprehended; without feelings arising from visually compounded sensory contact being apprehended; without feelings arising from aurally compounded sensory contact, feelings arising from nasally compounded sensory contact, feelings arising from lingually compounded sensory contact, feelings arising from corporeally compounded sensory contact, or feelings arising from mentally compounded sensory contact being apprehended; without the earth element being apprehended; without the water element, the fire element, the wind element, the space element, or the consciousness element being apprehended; without ignorance being apprehended; without formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death being apprehended; without the perfection of generosity being apprehended; without the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom being apprehended; without the emptiness of internal phenomena being apprehended; without the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, being apprehended; without the applications of mindfulness being apprehended; without the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path being apprehended; without the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.35.b] the aspects of liberation, the serial steps of meditative absorption, the gateways of liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas being apprehended; and without the [fruits and realizations], up to and including all-aspect omniscience, being apprehended.”
15.30「若問何者不執著，此將成就無我執著而出現；無有情執著；無眾生執著；無命者執著；無生者執著；無壽者執著；無士夫執著；無人類執著；無人民執著；無作者執著；無受者執著；無知者執著；無見者執著；無色執著；無受執著；無想執著；無行執著；無識執著；無眼執著；無耳執著；無鼻執著；無舌執著；無身執著；無意執著；無色境執著；無聲執著；無香執著；無味執著；無觸執著；無法執著；無眼識執著；無耳識執著；無鼻識執著；無舌識執著；無身識執著；無意識執著；無眼觸執著；無耳觸執著；無鼻觸執著；無舌觸執著；無身觸執著；無意觸執著；無眼觸生受執著；無耳觸生受執著；無鼻觸生受執著；無舌觸生受執著；無身觸生受執著；無意觸生受執著；無地界執著；無水界執著；無火界執著；無風界執著；無空界執著；無識界執著；無無明執著；無行執著；無識執著；無名色執著；無六入執著；無觸執著；無受執著；無愛執著；無取執著；無有執著；無生執著；無老死執著；無布施波羅蜜執著；無持戒波羅蜜執著；無忍辱波羅蜜執著；無精進波羅蜜執著；無禪定波羅蜜執著；無般若波羅蜜執著；無內空執著；乃至無無自性空執著；無念住執著；無正勤執著；無神足執著；無根執著；無力執著；無覺支執著；無八正道執著；無聖諦執著；無禪定執著；無無量心執著；無無色定執著；無解脫執著；無定地執著；無解脫門執著—空、無相、無願執著；無神通執著；無三摩地執著；無陀羅尼門執著；無如來十力執著；無四無所畏執著；無四無礙智執著；無大慈執著；無大悲執著；無十八不共法執著；乃至無一切智智執著。」
15.31Then the venerable Śāradvatīputra inquired of the venerable Subhūti, “Venerable Subhūti, why in this perfection of wisdom are the three vehicles extensively taught without anything being apprehended? Similarly, why is the acceptance of bodhisattva great beings taught without anything being apprehended, and why do [all those other attributes I mentioned], up to and including the endowment of inspired speech that is distinguished and supramundane, come about, without anything being apprehended?”
15.31那時，尊者舍利弗向尊者須菩提詢問道：「尊者須菩提，為什麼在這部般若波羅密多中，三乘被廣泛教授而無任何事物被執著？同樣地，為什麼菩薩摩訶薩的接納被教授而無任何事物被執著，以及為什麼我所提到的所有那些其他特質，直到包括具有殊勝而出世間的辯才的圓滿，都產生而無任何事物被執著？」
15.32The venerable Subhūti replied to the venerable Śāradvatīputra, “Venerable Śāradvatīputra, it is owing to the emptiness of internal phenomena, {Ki.II-III: 20} the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the three vehicles have been extensively taught without anything being apprehended. It is owing to the emptiness of internal phenomena, the emptiness of external phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that the acceptance of bodhisattva great beings has been taught. Bodhisattva great beings will be endowed with inspired speech that is distinguished and supramundane, without anything being apprehended.” [F.36.a]
15.32尊者須菩提回答尊者舍利弗說：「尊者舍利弗，正是由於內空、外空，以及乃至無自性空等空性，三乘才得以廣為宣說而不執著任何事物。正是由於內空、外空，以及乃至無自性空等空性，菩薩摩訶薩的接受才得以宣說。菩薩摩訶薩將會獲得殊勝而出世間的辯才，而不執著任何事物。」
15.33This completes the fifteenth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
15.33（結尾）