Chapter 27: The Purity of All the Dharmas
第二十七章：一切法的清淨
27.1Thereupon the venerable Śāradvatīputra said to the Blessed One, “Blessed Lord, this purity is profound.”
27.1於是，尊者舍利弗對世尊說：「薄伽梵，這種清淨是深奧的。」
“That is due to absolute purity,” replied the Blessed One.
「那是由於絕對清淨，」世尊答覆道。
27.2“Due to the absolute purity of what is it that purity is profound?”
27.2「由於什麼的絕對清淨，清淨才是深奧的呢？」
“Śāradvatīputra,” replied the Blessed One, [F.188.b] “purity is profound due to the [absolute] purity of physical forms. Purity is profound due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is profound due to the [absolute] purity of the eyes. Purity is profound due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is profound due to the [absolute] purity of sights. Purity is profound due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is profound due to the [absolute] purity of visual consciousness. Purity is profound due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is profound due to the [absolute] purity of visually compounded sensory contact. Purity is profound due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is profound due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is profound due to the [absolute] purity of the earth element. Purity is profound due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. Purity is profound due to the [absolute] purity of ignorance. Purity is profound due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, [F.189.a] sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is profound due to the [absolute] purity of the perfection of generosity. Purity is profound due to the [absolute] purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Purity is profound due to the [absolute] purity of the emptiness of internal phenomena. Purity is profound due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is profound due to the [absolute] purity of the applications of mindfulness. Purity is profound due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. Purity is profound due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas. Purity is profound due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, and all-aspect omniscience.”
「舍利弗，清淨之所以深奧，是因為色的絕對清淨。清淨之所以深奧，是因為受、想、行、識的絕對清淨。清淨之所以深奧，是因為眼的絕對清淨。清淨之所以深奧，是因為耳、鼻、舌、身、意的絕對清淨。清淨之所以深奧，是因為色境的絕對清淨。清淨之所以深奧，是因為聲、香、味、觸、法的絕對清淨。清淨之所以深奧，是因為眼識的絕對清淨。清淨之所以深奧，是因為耳識、鼻識、舌識、身識、意識的絕對清淨。清淨之所以深奧，是因為眼觸的絕對清淨。清淨之所以深奧，是因為耳觸、鼻觸、舌觸、身觸、意觸的絕對清淨。清淨之所以深奧，是因為眼觸所生受的絕對清淨。清淨之所以深奧，是因為耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受的絕對清淨。清淨之所以深奧，是因為地界的絕對清淨。清淨之所以深奧，是因為水界、火界、風界、空界、識界的絕對清淨。清淨之所以深奧，是因為無明的絕對清淨。清淨之所以深奧，是因為行、識、名色、六入、觸、受、愛、取、有、生、老死的絕對清淨。清淨之所以深奧，是因為布施波羅蜜的絕對清淨。清淨之所以深奧，是因為持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜的絕對清淨。清淨之所以深奧，是因為內空的絕對清淨。清淨之所以深奧，是因為直至無自性空等空性的絕對清淨。清淨之所以深奧，是因為念住的絕對清淨。清淨之所以深奧，是因為正勤、神足、根、力、覺支、八正道的絕對清淨。清淨之所以深奧，是因為聖諦、禪定、四無量心、無色定、八解脫、九次第定、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、佛不共法的絕對清淨。清淨之所以深奧，是因為一切法智、道智、一切智智的絕對清淨。」
27.3Śāradvatīputra then said, “Blessed Lord, purity is illuminating.”
27.3舍利弗隨後說道：「薄伽梵，清淨是光明的。」
“That is due to absolute purity,” replied the Blessed One.
「那是由於絕對清淨，」世尊回答。
27.4“Due to the [absolute] purity of what is it that purity is illuminating?” asked Śāradvatīputra. [F.189.b]
27.4舍利弗問道：「清淨因何而光明呢？」
“Śāradvatīputra,” replied the Blessed One, “purity is illuminating due to the [absolute] purity of physical forms. Purity is illuminating due to the [absolute] purity of feelings, perceptions, formative predispositions, and consciousness. Purity is illuminating due to the [absolute] purity of the eyes. Purity is illuminating due to the [absolute] purity of the ears, nose, tongue, body, and mental faculty. Purity is illuminating due to the [absolute] purity of sights. Purity is illuminating due to the [absolute] purity of sounds, odors, tastes, tangibles, and mental phenomena. Purity is illuminating due to the [absolute] purity of visual consciousness. Purity is illuminating due to the [absolute] purity of auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness. Purity is illuminating due to the [absolute] purity of visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, and mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of feelings conditioned by visually compounded sensory contact. Purity is illuminating due to the [absolute] purity of feelings conditioned by aurally compounded sensory contact, feelings conditioned by nasally compounded sensory contact, feelings conditioned by lingually compounded sensory contact, feelings conditioned by corporeally compounded sensory contact, and feelings conditioned by mentally compounded sensory contact. Purity is illuminating due to the [absolute] purity of the earth element. Purity is illuminating due to the [absolute] purity of the water element, the fire element, the wind element, the space element, and the consciousness element. [F.190.a] Purity is illuminating due to the [absolute] purity of ignorance. Purity is illuminating due to the [absolute] purity of formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, and aging and death. Purity is illuminating due to the [absolute] purity of the perfection of wisdom. Purity is illuminating due to the [absolute] purity of the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. Purity is illuminating due to the [absolute] purity of the emptiness of internal phenomena. Purity is illuminating due to the [absolute] purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. Purity is illuminating due to the [absolute] purity of the applications of mindfulness. Purity is illuminating due to the [absolute] purity of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. Purity is illuminating due to the [absolute] purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. Purity is illuminating due to the [absolute] purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. Purity is illuminating due to the [absolute] purity of the meditative stabilities, the dhāraṇī gateways, {Ki.II-III: 160} the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. Purity is illuminating due to the [absolute] purity of knowledge of all the dharmas, knowledge of the path, [F.190.b] and all-aspect omniscience.”
「舍利弗，清淨之所以能夠照亮，是因為色的絕對清淨。清淨之所以能夠照亮，是因為受、想、行、識的絕對清淨。清淨之所以能夠照亮，是因為眼的絕對清淨。清淨之所以能夠照亮，是因為耳、鼻、舌、身、意的絕對清淨。清淨之所以能夠照亮，是因為色境的絕對清淨。清淨之所以能夠照亮，是因為聲、香、味、觸、法的絕對清淨。清淨之所以能夠照亮，是因為眼識的絕對清淨。清淨之所以能夠照亮，是因為耳識、鼻識、舌識、身識、意識的絕對清淨。清淨之所以能夠照亮，是因為眼觸的絕對清淨。清淨之所以能夠照亮，是因為耳觸、鼻觸、舌觸、身觸、意觸的絕對清淨。清淨之所以能夠照亮，是因為眼觸所生受的絕對清淨。清淨之所以能夠照亮，是因為耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受的絕對清淨。清淨之所以能夠照亮，是因為地界的絕對清淨。清淨之所以能夠照亮，是因為水界、火界、風界、空界、識界的絕對清淨。清淨之所以能夠照亮，是因為無明的絕對清淨。清淨之所以能夠照亮，是因為行、識、名色、六入、觸、受、愛、取、有、生、老死的絕對清淨。清淨之所以能夠照亮，是因為般若波羅密多的絕對清淨。清淨之所以能夠照亮，是因為禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜、布施波羅蜜的絕對清淨。清淨之所以能夠照亮，是因為內空的絕對清淨。清淨之所以能夠照亮，是因為乃至無自性空的絕對清淨。清淨之所以能夠照亮，是因為念住的絕對清淨。清淨之所以能夠照亮，是因為正勤、神足、根、力、覺支、八正道的絕對清淨。清淨之所以能夠照亮，是因為聖諦、禪定、四無量心、無色定的絕對清淨。清淨之所以能夠照亮，是因為八解脫、九次第定、空、無相、無願、神通的絕對清淨。清淨之所以能夠照亮，是因為三摩地、陀羅尼門、如來力、無畏、無礙解、十八不共法的絕對清淨。清淨之所以能夠照亮，是因為一切法智、道智、一切智智的絕對清淨。」
27.5“Blessed Lord! Purity is not having rebirth.”
27.5「薄伽梵！清淨即是不生死。」
“That is due to absolute purity,” replied the Blessed One.
「那是由於絕對清淨，」世尊回答道。
27.6“Blessed Lord, due to what not having rebirth is not having rebirth purity?” asked Śāradvatīputra.
27.6「世尊！因為什麼不生死是不生死的清淨呢？」舍利弗問道。
“Śāradvatīputra,” replied the Blessed One, “due to physical forms not passing away and not having rebirth this is purity. Due to feelings, perceptions, formative predispositions, and consciousness not passing away and not having rebirth this is purity. Due to [all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, not passing away and not having rebirth this is purity.”
「舍利弗，由於色不消散、不生死，這是清淨。由於受、想、行、識不消散、不生死，這是清淨。由於一切諸法、一切屬性、一切證得，乃至一切智智不消散、不生死，這是清淨。」世尊如是回答。
27.7“Blessed Lord, purity is not having affliction.”
27.7"薄伽梵，清淨就是沒有煩惱。"
“That is due to absolute purity,” replied the Blessed One.
「那是由於絕對清淨，」世尊回答說。
27.8“Blessed Lord, due to what not having affliction is purity not having affliction?”
27.8「薄伽梵，由於什麼不具有煩惱，清淨才是不具有煩惱的清淨？」
The Blessed One replied, “It is due to the natural luminosity of physical forms that purity is not having affliction. It is due to the natural luminosity of feelings, perceptions, formative predispositions, and consciousness that purity is not having affliction. It is due to the natural luminosity [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that purity is not having affliction.”
世尊回答說：「因為色的自然光明，所以清淨就是不具有煩惱。因為受、想、行和識的自然光明，所以清淨就是不具有煩惱。因為自然光明，乃至一切智智，所以清淨就是不具有煩惱。」
27.9“Blessed Lord, purity is neither attained nor is it manifestly realized.”
27.9「薄伽梵，清淨既不能被證得，也不能被現前實現。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨，」世尊回答道。
27.10“Blessed Lord, pertaining to what is purity neither attained nor manifestly realized?” [F.191.a]
27.10「薄伽梵，清淨既未證得亦未顯現證悟，這是涉及什麼而言？」
“Śāradvatīputra,” replied the Blessed One, “purity pertains to physical forms that are neither attained nor manifestly realized. Purity pertains to feelings, perceptions, formative predispositions, and consciousness that are neither attained nor manifestly realized. Purity pertains [to all other phenomena, attributes, and attainments], up to and including all-aspect omniscience, that are neither attained nor manifestly realized.”
「舍利弗，」世尊回答說：「清淨關於色，色既未被證得，也未被明顯實現。清淨關於受、想、行和識，受、想、行和識既未被證得，也未被明顯實現。清淨關於一切諸法、屬性和證得，直至一切智智，都既未被證得，也未被明顯實現。」
27.11“Blessed Lord, purity has not been brought into being.”
27.11「世尊，清淨未曾生起。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨，」世尊答覆。
27.12“Blessed Lord, regarding what has purity not been brought into being?”
27.12「薄伽梵，清淨在什麼上沒有被帶進存在？」
“Śāradvatīputra,” replied the Blessed One, “purity regards the not being brought into being of physical forms. Purity regards the not being brought into being of feelings, perceptions, formative predispositions, and consciousness. Purity regards the not being brought into being [of all other phenomena, attributes, and attainments], up to and including all-aspect omniscience.”
世尊回答說：「舍利弗，清淨是指色不被帶入存在。清淨是指受、想、行、識不被帶入存在。清淨是指不被帶入存在一切法、屬性和證得，直到一切智智。」
27.13“Blessed Lord, purity is not subject to rebirth in the realm of desire.”
27.13"薄伽梵，清淨不受欲界生死。"
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是因為絕對清淨，」世尊回答道。
27.14“Blessed Lord, how is purity not subject to rebirth in the realm of desire?”
27.14「薄伽梵，清淨如何不受欲界的生死輪迴？」
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of desire is naturally nonapprehensible.” {Ki.II-III: 161}
「舍利弗，」世尊答道，「清淨不受生死輪迴所限，因為欲界本質上是不可得的。」{Ki.II-III: 161}
27.15“Blessed Lord, purity is not subject to rebirth in the realm of form.”
27.15「薄伽梵，清淨不在色界中生死。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是因為絕對清淨，」世尊回答說。
27.16“Blessed Lord, how is purity not subject to rebirth in the realm of form?”
27.16「薄伽梵，清淨為何不受色界的生死？」
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of form is naturally nonapprehensible.”
「舍利弗，清淨之所以不受生死所繫，是因為色界本來就是不可得的。」世尊如是答道。
27.17“Blessed Lord, purity [F.191.b] is not subject to rebirth in the realm of formlessness.”
27.17「薄伽梵，清淨不在無色界中經歷生死。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是因為絕對清淨，」世尊回答道。
27.18“Blessed Lord, how is purity not subject to rebirth in the realm of formlessness?”
27.18「世尊，清淨怎樣才不受生死束縛於無色界呢？」
“Śāradvatīputra,” replied the Blessed One, “purity is not subject to rebirth because the realm of formlessness is naturally nonapprehensible.”
世尊回答說：「舍利弗，清淨不受生死輪迴，因為無色界本性上是不可得的。」
27.19“Blessed Lord, purity is not cognizant.”
27.19「薄伽梵，清淨是無認識的。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨，」世尊回答。
27.20“Blessed Lord, how is purity not cognizant?”
27.20「薄伽梵，清淨怎樣是不可認識的？」
“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant due to the inanimate nature of phenomena.”
「舍利弗，」世尊回答說：「清淨之所以不能認知，是因為諸法本質上是無生命的。」
27.21“Blessed Lord, purity is not cognizant of physical forms.”
27.21「世尊，清淨不認知色。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨，」世尊回答道。
27.22“Blessed Lord, how is purity not cognizant of physical forms?”
27.22「世尊，清淨怎樣不認知色呢？」
“Purity is not cognizant of physical forms owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
世尊答道：「清淨因自相空而不認知色。」
27.23“Blessed Lord, purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness.”
27.23「世尊，清淨不認知受、想、行、識。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨，」世尊回答道。
27.24“Blessed Lord, how is purity not cognizant of feelings, perceptions, formative predispositions, or consciousness?”
27.24「薄伽梵，清淨怎樣不認知受、想、行、識呢？」
“Purity is not cognizant of feelings, perceptions, formative predispositions, or consciousness owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
「清淨由於自相空，故不覺知受、想、行、識，」世尊答道。
27.25“Blessed Lord, purity is not cognizant of anything.” [F.192.a]
27.25「薄伽梵，清淨不認知任何事物。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是因為絕對清淨，」世尊回答。
27.26“Blessed Lord, how is purity not cognizant of anything?”
27.26「世尊，清淨怎樣才是不認知任何事物呢？」
“Śāradvatīputra,” replied the Blessed One, “purity is not cognizant of anything owing to the emptiness of intrinsic defining characteristics.”
世尊回答說：「舍利弗，清淨不認識任何事物，是由於自相空的緣故。」
27.27“Blessed Lord! The perfection of wisdom neither helps nor hinders all-aspect omniscience.”
27.27「薄伽梵！般若波羅密多既不幫助一切智智，也不阻礙一切智智。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，那是由於絕對清淨。」世尊回答道。
27.28“Blessed Lord, how does the perfection of wisdom neither help nor hinder all-aspect omniscience?” {Ki.II-III: 162}
27.28「薄伽梵，般若波羅密多如何既不幫助也不妨礙一切智智呢？」
“Śāradvatīputra,” replied the Blessed One, “the perfection of wisdom neither helps nor hinders all-aspect omniscience owing to the presence of reality’s expanse.”
世尊回答說：「舍利弗，般若波羅密多既不幫助也不妨礙一切智智，這是因為實相法界的存在。」
27.29“Blessed Lord, the purity of the perfection of wisdom does not appropriate anything at all.”
27.29「薄伽梵，般若波羅密多的清淨性不取著任何事物。」
“Śāradvatīputra, that is due to absolute purity,” replied the Blessed One.
「舍利弗，這是由於絕對清淨，」世尊回答道。
27.30“Blessed Lord, how does the purity of the perfection of wisdom not appropriate anything at all?”
27.30「薄伽梵啊，般若波羅密多的清淨為什麼不執著任何事物呢？」
“Śāradvatīputra,” replied the Blessed One, “the purity of the perfection of wisdom does not appropriate anything at all because reality’s expanse is unmoving.”
「舍利弗，般若波羅密多的清淨不執著任何事物，因為實相的法界是不動的。」薄伽梵如是說。
27.31Then the venerable Subhūti said to the Blessed One, “Blessed Lord, the purity of physical forms is due to the purity of the self.”
27.31那時，尊者須菩提對世尊說：「薄伽梵，色的清淨是由於我的清淨。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
世尊答道：「須菩提，那是因為絕對清淨。」
27.32“Blessed Lord, why is the purity of physical forms due to the purity of the self?”
27.32「薄伽梵，為什麼色的清淨是因為我的清淨？」
“Subhūti,” replied the Blessed One, [F.192.b] “that is due to absolute purity. Absolute purity denotes that physical forms are nonexistent, owing to the nonexistence of the self.”
世尊回答說：「須菩提，那是由於絕對清淨。絕對清淨是指色因為我的非有而非有。」
27.33“Blessed Lord, the purity of feelings, perceptions, formative predispositions, and consciousness is due to the purity of the self.”
27.33「薄伽梵，受、想、行、識的清淨是由於我的清淨。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是由於絕對清淨，」世尊答道。
27.34“Blessed Lord, why is the purity of feelings, perceptions, formative predispositions, and consciousness due to the purity of the self?”
27.34「薄伽梵，受、想、行、識的清淨為什麼是由我的清淨而導致的呢？」
“Subhūti,” replied the Blessed One, “that is due to absolute purity. Absolute purity denotes that feelings, perceptions, formative predispositions, and consciousness are nonexistent, owing to the nonexistence of the self.”
「須菩提，」世尊回答說，「那是由於絕對清淨。絕對清淨表示受、想、行、識都是非有的，因為我是非有的。」
27.35“Blessed Lord, the purity of the sense fields, the sensory elements, and the links of dependent origination is due to the purity of the self.”
27.35「薄伽梵，處、界和緣起支的清淨是由於我的清淨。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是因為絕對清淨，」世尊回答道。
27.36“Blessed Lord, why is the purity of the sense fields, the sensory elements, and the links of dependent origination due to the purity of the self?”
27.36「世尊，為什麼處、界和緣起支的清淨是由於我的清淨呢？」
“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the sense fields, the sensory elements, and the links of dependent origination are nonexistent, owing to the nonexistence of the self.”
「須菩提，那是由於絕對清淨，」世尊回答道。「絕對清淨是指因為自我不存在，所以處、界和緣起支都是非有的。」
27.37“Blessed Lord, the purity of the perfection of generosity is due to the purity of the self. Blessed Lord, the purity of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom is due to the purity of the self. Blessed Lord, the purity of the emptiness of internal phenomena is due to the purity of the self. Blessed Lord, the purity of the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, is due to the purity of the self. [F.193.a] Blessed Lord, the purity of the applications of mindfulness is due to the purity of the self. Blessed Lord, the purity of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path is due to the purity of the self. Blessed Lord, the purity of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions is due to the purity of the self. Blessed Lord, the purity of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers is due to the purity of the self. Blessed Lord, the purity of the meditative stabilities and the dhāraṇī gateways is due to the purity of the self. Blessed Lord, the purity of the powers of the tathāgatas, the fearlessnesses, and the kinds of exact knowledge is due to the purity of the self. Blessed Lord, the purity of the eighteen distinct qualities of the buddhas is due to the purity of the self.”
27.37「薄伽梵，布施波羅蜜的清淨是由於我的清淨。薄伽梵，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的清淨是由於我的清淨。薄伽梵，內空的清淨是由於我的清淨。薄伽梵，從無事自性空開始直到無自性空的各種空性的清淨是由於我的清淨。[F.193.a] 薄伽梵，念住的清淨是由於我的清淨。薄伽梵，正勤、神足、根、力、覺支和八正道的清淨是由於我的清淨。薄伽梵，聖諦、禪定、四無量心和無色定的清淨是由於我的清淨。薄伽梵，八解脫、九次第定、空、無相、無願和神通的清淨是由於我的清淨。薄伽梵，三摩地和陀羅尼門的清淨是由於我的清淨。薄伽梵，如來力、無畏和無礙解的清淨是由於我的清淨。薄伽梵，十八不共法的清淨是由於我的清淨。」
27.38“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 163}
27.38世尊回答道：「須菩提，這是由於絕對清淨。」
27.39“Blessed Lord, why is the purity of the eighteen distinct qualities of the buddhas [and so forth] due to the purity of the self?”
27.39「世尊，為什麼十八不共法的清淨是由於我的清淨呢？」
“Subhūti, that is due to absolute purity,” replied the Blessed One. “Absolute purity denotes that the eighteen distinct qualities of the buddhas [and so forth] are nonexistent, owing to the nonexistence of the self.”
「須菩提，那是由於絕對清淨，」世尊回答說。「絕對清淨是指十八不共法等由於我的不存在而不存在。」
27.40“Blessed Lord, the purity of the fruit of entering the stream to nirvāṇa is due to the purity of the self. Blessed Lord, the purity of the fruit of being destined for only one more rebirth is due to the purity of the self. [F.193.b] Blessed Lord, the purity of the fruit of no longer being subject to rebirth is due to the purity of the self. Blessed Lord, the purity of arhatship is due to the purity of the self. Blessed Lord, the purity of individual enlightenment is due to the purity of the self. Blessed Lord, the purity of enlightenment is due to the purity of the self.”
27.40「薄伽梵，預流果的清淨是由於我的清淨而來的。薄伽梵，一來果的清淨是由於我的清淨而來的。薄伽梵，不還果的清淨是由於我的清淨而來的。薄伽梵，阿羅漢果的清淨是由於我的清淨而來的。薄伽梵，獨覺菩提的清淨是由於我的清淨而來的。薄伽梵，菩提的清淨是由於我的清淨而來的。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是因為絕對清淨，」世尊回答說。
27.41“Blessed Lord, why is the purity of the fruit of entering the stream to nirvāṇa due to the purity of the self? Why is the purity of the fruit of being destined for only one more rebirth due to the purity of the self? Why is the purity of the fruit of no longer being subject to rebirth due to the purity of the self? Why is the purity of arhatship and individual enlightenment due to the purity of the self?”
27.41「薄伽梵，為什麼預流果的清淨是由於自我的清淨呢？為什麼一來果的清淨是由於自我的清淨呢？為什麼不還果的清淨是由於自我的清淨呢？為什麼阿羅漢果和獨覺菩提的清淨是由於自我的清淨呢？」
“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
「那是由於自性的空，」世尊回答。
27.42“Blessed Lord, the purity of knowledge of the path is due to the purity of the self. Blessed Lord, the purity of all-aspect omniscience is due to the purity of the self.”
27.42「世尊，道智的清淨是由於我的清淨。世尊，一切智智的清淨是由於我的清淨。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
須菩提，世尊答道：「那是由於絕對清淨。」
27.43“Blessed Lord, why is the purity of knowledge of the path due to the purity of the self? Why is the purity of all-aspect omniscience due to the purity of the self?”
27.43「薄伽梵，為什麼道智的清淨由我的清淨而來？為什麼一切智智的清淨由我的清淨而來？」
“That is owing to the emptiness of intrinsic defining characteristics,” replied the Blessed One.
「那是由於自相空，」世尊回答說。
27.44“Blessed Lord, nonduality and purity are neither to be attained nor clearly realized.”
27.44「薄伽梵，不二與清淨既不可獲得，也不可明確實現。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是由於絕對清淨，」世尊回答說。
27.45“Blessed Lord, why are nonduality and purity neither to be attained nor clearly realized?” [F.194.a]
27.45「世尊，為什麼不二和清淨既不能獲得也不能清楚地認識呢？」
“That is because there is neither affliction nor purification,” replied the Blessed One.
「這是因為既沒有煩惱，也沒有清淨。」世尊回答道。
27.46“Blessed Lord, the limitlessness of physical forms is due to the limitlessness of the self.”
27.46「薄伽梵，色的無邊際是由於我的無邊際。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是因為絕對清淨，」世尊回答道。
27.47“Blessed Lord, why is the purity of the limitlessness of physical forms due to the limitlessness of the self?”
27.47薄伽梵，為什麼色的無邊性的清淨是由於我的無邊性呢？
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
「那是由於無邊空和無始終空，」世尊回答。
27.48“Blessed Lord, the limitlessness of feelings, perceptions, formative predispositions, and consciousness is due to the limitlessness of the self.”
27.48「薄伽梵，受、想、行、識的無邊性乃是源於自我的無邊性。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是由於絕對清淨，」世尊回答道。
27.49“Blessed Lord, why is the purity of the limitlessness of feelings, perceptions, formative predispositions, and consciousness due to the limitlessness of the self?”
27.49「薄伽梵，為什麼受、想、行、識的無邊性之清淨是由於我的無邊性呢？」
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
「那是由於無邊空和無始終空，」世尊答道。
27.50“Blessed Lord, the limitlessness of [other phenomena, attributes, and attainments], up to and including all-aspect omniscience, is due to the limitlessness of the self.”
27.50「薄伽梵，[其他諸法、屬性和證得]乃至一切智智的無邊性，是由於我的無邊性。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，那是由於絕對清淨，」世尊回答道。
27.51“Blessed Lord, why is the purity of the limitlessness of all-aspect omniscience [and so forth] due to the limitlessness of the self?”
27.51「薄伽梵，為什麼一切智智的無邊性的清淨[及其他]是由於我的無邊性呢？」
“That is due to the emptiness of the unlimited and the emptiness of that which has neither beginning nor end,” replied the Blessed One.
「那是由於無邊空和無始終空，」世尊回答說。
27.52“Blessed Lord, it is the perfection of wisdom of the bodhisattva great beings through which this is realized.”
27.52「薄伽梵，這是菩薩摩訶薩的般若波羅密多，通過這個才能實現。」
“Subhūti, that is due to absolute purity,” replied the Blessed One. {Ki.II-III: 164}
「須菩提，這是由於絕對清淨，」世尊答覆道。
27.53“Blessed Lord, [F.194.b] why is it the perfection of wisdom of the bodhisattva great beings through which this is realized?”
27.53「薄伽梵，為什麼是菩薩摩訶薩的般若波羅密多通過這一點而得以實現呢？」
“Subhūti, it is so owing to knowledge of the path,” replied the Blessed One. {Ki.II-III: 165}
「須菩提，這是由於道智的緣故，」世尊答道。
27.54“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they do not dwell on the near shore, the far shore, or the midstream between these two, this denotes the perfection of wisdom that bodhisattva great beings have.”
27.54「薄伽梵，菩薩摩訶薩修習般若波羅密多時，如果他們不住於此岸，也不住於彼岸，也不住於這兩岸之間的中流，這就表示菩薩摩訶薩所具有的般若波羅密多。」
“Subhūti, that is due to absolute purity,” replied the Blessed One.
「須菩提，這是由於絕對清淨，」世尊回答道。
27.55“Blessed Lord, why is it that when bodhisattva great beings practice the perfection of wisdom, they do not dwell on the near shore, the far shore, or the midstream between these two, and are [therefore] absolutely pure?”
27.55「薄伽梵，菩薩摩訶薩修習般若波羅密多時，何以故不住近岸、遠岸及其中間的中流，而得絕對清淨？」
“Subhūti, this is owing to the sameness of the three times,” replied the Blessed One.
「須菩提，這是由於三時平等，」世尊回答道。
27.56“Blessed Lord, noble sons or noble daughters who follow the vehicle of the bodhisattvas but lack skillful means will perceive this perfection of wisdom by way of apprehending; they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”
27.56「薄伽梵，善男子善女人若追隨菩薩乘但缺乏方便，他們將通過執著來認知此般若波羅密多；他們將低估般若波羅密多並舍棄般若波羅密多。」
“Subhūti, it is so,” replied the Blessed One. “Excellent, Subhūti, excellent! Subhūti, this indeed denotes attachment to names and attachment to signs!”
世尊說道：「須菩提，如是如是。善哉，須菩提，善哉！須菩提，此實為執著於名和執著於相。」
27.57“Blessed Lord, how does this denote attachment to names and attachment to signs?”
27.57「薄伽梵，這是怎樣表示對名的執著和對相的執著呢？」
“Subhūti,” replied the Blessed One, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a name or grasp it as a sign, then, in grasping the perfection of wisdom as a name or as a sign, they will be attached to the perfection of wisdom, for which reason [F.195.a] they will undervalue the perfection of wisdom and abandon the perfection of wisdom. Subhūti, if noble sons or noble daughters who follow the vehicle of the bodhisattvas grasp the perfection of wisdom as a sign, and, having grasped it as a sign, give rise to conceits on the basis of the perfection of wisdom, then, in making assumptions on the basis of the perfection of wisdom, they will be attached to the perfection of wisdom, for which reason they will undervalue the perfection of wisdom and abandon the perfection of wisdom.”
世尊答道：「須菩提，若有追隨菩薩乘的善男子善女人，執著般若波羅密多為名或執著它為相，那麼在執著般若波羅密多為名或為相時，他們就會對般若波羅密多產生執著，因此他們將輕視般若波羅密多而放棄般若波羅密多。須菩提，若有追隨菩薩乘的善男子善女人，執著般若波羅密多為相，並且在執著它為相後，在般若波羅密多的基礎上生起慢，那麼在般若波羅密多的基礎上做出執著時，他們就會對般若波羅密多產生執著，因此他們將輕視般若波羅密多而放棄般若波羅密多。」
27.58Subhūti then said, “Blessed Lord, how wonderful it is that this perfection of wisdom has been eloquently explained and excellently revealed in that manner to bodhisattva great beings, and that they are neither attached nor unattached to it!” {Ki.II-III: 166}
27.58須菩提說：「世尊，般若波羅密多以這樣的方式為菩薩摩訶薩們雄辯地闡述、圓滿地揭示，他們既不執著於它，也不無執著於它，真是太奇妙了！」
27.59Then the venerable Śāradvatīputra asked the venerable Subhūti, “Venerable Subhūti, what is the attachment that bodhisattva great beings might have and what is their nonattachment?”
27.59那時舍利弗尊者問須菩提尊者：「尊者須菩提，菩薩摩訶薩可能有什麼執著，他們的無執著又是什麼呢？」
“Venerable Śāradvatīputra,” replied Subhūti, “if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that physical forms are empty, then they are attached. If they perceive that feelings, perceptions, formative predispositions, and consciousness are empty, then they are attached. If they perceive that the sense fields, the sensory elements, and the links of dependent origination are empty, then they are attached. If they perceive that the perfection of generosity is empty, then they are attached. If they perceive 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, then they are attached. If they perceive that the emptiness of internal phenomena is empty, then they are attached. If they perceive that the [other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, are empty, then they are attached. [F.195.b] If they perceive that the applications of mindfulness are empty, then they are attached. If they perceive that the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path are empty, then they are attached. If they perceive that the truths of the noble ones are empty, then they are attached. If they perceive that the meditative concentrations, the immeasurable attitudes, and the formless absorptions are empty, then they are attached. If they perceive that the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers are empty, then they are attached. If they perceive that the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty, then they are attached. If they perceive that [the attainments], up to and including all-aspect omniscience, are empty, then they are attached.
「舍利弗尊者，」須菩提說道，「如果追隨菩薩乘的善男子善女人缺乏方便，認為色是空的，那麼他們就有執著。如果認為受、想、行、識是空的，那麼他們就有執著。如果認為處、界、緣起支是空的，那麼他們就有執著。如果認為布施波羅蜜是空的，那麼他們就有執著。如果認為持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜、般若波羅蜜是空的，那麼他們就有執著。如果認為內空是空的，那麼他們就有執著。如果認為無事自性空等乃至無自性空是空的，那麼他們就有執著。如果認為念住是空的，那麼他們就有執著。如果認為正勤、神足、根、力、覺支、八正道是空的，那麼他們就有執著。如果認為聖諦是空的，那麼他們就有執著。如果認為禪定、四無量心、無色定是空的，那麼他們就有執著。如果認為解脫界、定地、空、無相、無願、神通是空的，那麼他們就有執著。如果認為三摩地、陀羅尼門、如來力、無畏、無礙解、十八不共法是空的，那麼他們就有執著。如果認為直至一切智智的所有證得都是空的，那麼他們就有執著。
27.60“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas, lacking in skillful means, perceive that phenomena of the past are phenomena of the past, then they are attached. If they perceive that phenomena of the future are phenomena of the future, then they are attached. If they perceive that phenomena of the present are phenomena of the present, then they are attached.
27.60「而且，尊者舍利弗，若善男子善女人追隨菩薩乘，缺乏方便，執著過去諸法為過去諸法，則他們執著。若執著未來諸法為未來諸法，則他們執著。若執著現在諸法為現在諸法，則他們執著。
27.61“Moreover, Venerable Śāradvatīputra, if noble sons or noble daughters who follow the vehicle of the bodhisattvas practice the perfection of generosity by way of apprehending, commencing from the time when they first begin to set their mind on enlightenment, then they are attached; and if they practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom [in that apprehending manner], then they are attached.
27.61「而且，尊者舍利弗，如果善男子善女人隨菩薩乘者，從最初發菩提心起，以執著的方式修習布施波羅蜜，那麼他們就是執著；如果以執著的方式修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜，那麼他們就是執著。」
27.62“If they practice the emptiness of internal phenomena [in that apprehending manner], then they are attached. [F.196.a] If they practice [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, [in that apprehending manner], then they are attached. If they practice the applications of mindfulness [in that apprehending manner], then they are attached. If they practice the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in that apprehending manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the truths of the noble ones [in apprehending that manner], then they are attached. If they practice the meditative concentrations, the immeasurable attitudes, and the formless absorptions [in that apprehending manner], then they are attached. If they practice the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, {Ki.II-III: 167} and the extrasensory powers [in that apprehending manner], then they are attached. If they practice the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas [in that apprehending manner], then they are attached. If they practice [the attainments], up to and including all-aspect omniscience, [in that apprehending manner], then they are attached.
27.62「如果他們以執著的方式修習內空，則他們有執著。如果他們以執著的方式修習直至無自性空等各種空性方面，則他們有執著。如果他們以執著的方式修習念住，則他們有執著。如果他們以執著的方式修習正勤、神足、根、力、覺支和八正道，則他們有執著。如果他們以執著的方式修習聖諦，則他們有執著。如果他們以執著的方式修習禪定、四無量心和無色定，則他們有執著。如果他們以執著的方式修習聖諦，則他們有執著。如果他們以執著的方式修習禪定、四無量心和無色定，則他們有執著。如果他們以執著的方式修習解脫界、定地、空、無相、無願和神通，則他們有執著。如果他們以執著的方式修習三摩地、陀羅尼門、如來力、無畏、無礙解和十八不共法，則他們有執著。如果他們以執著的方式修習直至一切智智等各種成就，則他們有執著。」
27.63“Venerable Śāradvatīputra, you also asked, ‘What is the nonattachment of bodhisattva great beings who practice the perfection of wisdom?’ Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, do not perceive that physical forms are physical forms. They do not perceive that feelings, perceptions, formative predispositions, and consciousness are consciousness [and so forth]. They do not perceive that phenomena of the past are phenomena of the past. They do not perceive that phenomena of the future are phenomena of the future. They do not perceive that phenomena of the present are phenomena of the present.
27.63「尊者舍利弗，你也問過，『修習般若波羅密多的菩薩摩訶薩的無著是什麼？』尊者舍利弗，修習般若波羅密多的菩薩摩訶薩，具有善巧方便，他們不執著色是色。他們不執著受、想、行、識是識等。他們不執著過去的諸法是過去的諸法。他們不執著未來的諸法是未來的諸法。他們不執著現在的諸法是現在的諸法。」
27.64“Venerable Śāradvatīputra, bodhisattva great beings, skilled in means, who practice the perfection of wisdom, [F.196.b] do not think, ‘I should give a gift! I should give this sort of gift to that person!’; or ‘I should maintain ethical discipline! I should maintain this sort of ethical discipline!’; or ‘I should cultivate tolerance! I should cultivate this sort of tolerance!’; or ‘I should undertake perseverance! I should undertake this sort of perseverance!; or ‘I should be absorbed in meditative concentration! I should be absorbed in this sort of meditative concentration!’; or ‘I should cultivate wisdom! I should cultivate this sort of wisdom!’; or ‘I should generate merit! I should generate this sort of merit! I should generate this much merit!’; or ‘I should enter a bodhisattva’s full maturity. I should purify the buddhafields!’; or ‘I should attain all-aspect omniscience!’
27.64「尊者舍利弗，菩薩摩訶薩善巧方便修習般若波羅密多者，不作是念：『我應該布施！我應該布施這樣的物品給那個人！』或『我應該持戒！我應該保持這樣的戒律！』或『我應該修忍辱！我應該修習這樣的忍辱！』或『我應該修精進！我應該修習這樣的精進！』或『我應該入禪定！我應該入這樣的禪定！』或『我應該修慧！我應該修習這樣的智慧！』或『我應該生福德！我應該生這樣的福德！我應該生這麼多福德！』或『我應該進入菩薩的成熟位。我應該清淨佛土！』或『我應該證得一切智智！』」
27.65“Venerable Śāradvatīputra, for bodhisattva great beings, skilled in means, who practice the perfection of wisdom, all such conceptual thoughts are nonexistent and will not come about owing to the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, the emptiness of emptiness, the emptiness of great extent, the emptiness of ultimate reality, the emptiness of conditioned phenomena, the emptiness of unconditioned phenomena, the emptiness of that which is beyond extremes, the emptiness of that which has neither beginning nor end, the emptiness of nonexclusion, the emptiness of inherent existence, the emptiness of all phenomena, the emptiness of intrinsic defining characteristics, the emptiness of nonapprehensibility, the emptiness of nonentities, the emptiness of essential nature, and the emptiness of the essential nature of nonentities.
27.65「尊者舍利弗，對於善巧方便而修習般若波羅密多的菩薩摩訶薩，所有這樣的分別念都是非有的，並且由於內空、外空、內外空、空空、大空、勝義空、有為空、無為空、無邊空、無始終空、無散空、自性空、一切法空、自相空、不可得空、無性空、本性空和無自性空，這些分別念將不會生起。」
27.66“Venerable Śāradvatīputra, [F.197.a] these are indicative of the nonattachment of bodhisattva great beings, skilled in means, who practice the perfection of wisdom.”
27.66「舍利弗，這些就是善巧方便、修習般若波羅密多的菩薩摩訶薩的無著的表現。」
27.67Thereupon Śakra, mighty lord of the gods, asked the venerable Subhūti, “Blessed Subhūti, how can one say that noble sons or noble daughters who follow the vehicle of the bodhisattvas would be attached?”
27.67這時，天主帝釋向尊者須菩提提問道：「福報者須菩提，怎麼能說追隨菩薩乘的善男子或善女人會執著呢？」
27.68The venerable Subhūti replied to Śakra, mighty lord of the gods, “Kauśika, when noble sons or noble daughters who follow the vehicle of the bodhisattvas perceive thoughts; perceive the perfection of generosity; perceive the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; and when they perceive the emptiness of internal phenomena, perceive the emptiness of external phenomena, perceive the emptiness of external and internal phenomena, and perceive [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; when they perceive the four applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path; when they perceive the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; when they perceive the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers; when they perceive the meditative stabilities and the dhāraṇī gateways; when they perceive the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct attributes of the buddhas; when they perceive the transcendent lord buddhas; [F.197.b] and when they perceive the virtuous actions that give rise to buddhahood, and then amassing all these roots of virtuous action, assimilate them and dedicate them to unsurpassed, complete enlightenment, while still perceiving that they are making this dedication—Kauśika, all these perceptions are indicative of the attachment that noble sons or noble daughters who follow the vehicle of the bodhisattvas might have. When they are involved with such modes of attachment, they cannot practice the perfection of wisdom, which is without attachment. If you ask why, Kauśika, they are incapable of dedicating the intrinsic nature of physical forms, and they are incapable of dedicating the intrinsic nature of feelings, perceptions, formative predispositions, and consciousness. They are incapable of dedicating the intrinsic nature of the sense fields, the sensory elements, and the links of dependent origination. They are incapable of dedicating the intrinsic nature of the perfections. They are incapable of dedicating the intrinsic nature of all the aspects of emptiness. They are incapable of dedicating the intrinsic nature of the thirty-seven factors conducive to enlightenment. They are incapable of dedicating the intrinsic nature of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They are incapable of dedicating the intrinsic nature of the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. They are incapable of dedicating the intrinsic nature of the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, {Ki.II-III: 168} the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They are incapable of dedicating the intrinsic nature of the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment . They are incapable of dedicating the intrinsic nature of knowledge of the path and of all-aspect omniscience.
27.68尊者須菩提回答帝釋天主憍尸迦說：「憍尸迦，當善男子善女人等跟隨菩薩乘時，如果他們執著於念想；執著於布施波羅蜜；執著於持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；以及執著於內空、外空、內外空，乃至執著於無事自性空；執著於四念處、正勤、神足、根、力、覺支和八正道；執著於聖諦、禪定、四無量心和無色定；執著於解脫界、九次第定、空、無相、無願和神通；執著於三摩地和陀羅尼門；執著於如來力、無畏、無礙解和十八不共法；執著於世間的諸佛；以及執著於導向佛果的善根，然後積集這一切善根，同化它們並將其迴向於無上正等菩提，同時仍然執著於他們正在進行這種迴向——憍尸迦，這一切執著都表明善男子善女人等跟隨菩薩乘時所可能存在的執著。當他們牽涉於這樣的執著方式時，他們無法修習無著的般若波羅密多。如果你問為什麼，憍尸迦，他們無法迴向色的自性；他們無法迴向受、想、行、識的自性；他們無法迴向諸處、諸界和緣起支的自性；他們無法迴向波羅密多的自性；他們無法迴向一切空性的自性；他們無法迴向三十七道品的自性；他們無法迴向聖諦、禪定、四無量心和無色定的自性；他們無法迴向八解脫、九次第定、空、無相、無願和神通的自性；他們無法迴向三摩地、陀羅尼門、如來力、無畏、無礙解和十八不共法的自性；他們無法迴向須陀洹果、一來果、不還果、阿羅漢果和獨覺菩提的自性；他們無法迴向道智和一切智智的自性。」
27.69“Moreover Kauśika, [F.198.a] when bodhisattva great beings instruct others in unsurpassed, complete enlightenment, encouraging them, filling them with enthusiasm, and causing them to rejoice, they should instruct and encourage them, filling them with enthusiasm, and causing them to rejoice, with a mind that is in conformity with reality.
27.69「而且，憍尸迦，當菩薩摩訶薩用與實相相應的心，指導他人趣入無上正等菩提，鼓勵他們、使他們充滿熱情、令他們歡喜時，他們應當以這樣的心來指導和鼓勵他人，使他們充滿熱情，令他們歡喜。」
27.70“Also, when practicing the perfection of generosity by whatever means, they will not think, ‘I am practicing the perfection of generosity.’ They will not think, ‘I am practicing the perfection of ethical discipline. I am practicing the perfection of tolerance. I am practicing the perfection of perseverance. I am practicing the perfection of meditative concentration. I am practicing the perfection of wisdom.’ They will not think, ‘I am practicing the emptiness of internal phenomena. I am practicing the emptiness of external phenomena. I am practicing the emptiness of external and internal phenomena. I am practicing [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. I am practicing the thirty-seven factors conducive to enlightenment. I am practicing the truths of the noble ones. I am practicing the meditative concentrations, the immeasurable attitudes, and the formless absorptions. I am practicing the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, and the extrasensory powers. I am practicing the meditative stabilities and the dhāraṇī gateways. I am practicing the powers of the tathāgatas, the four fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas.’ They will not think, ‘I am practicing all-aspect omniscience.’ [F.198.b] It is in that manner that they should instruct and encourage others, filling them with enthusiasm and causing them to rejoice. Noble sons or noble daughters who practice in that manner should instruct and encourage others in unsurpassed, complete enlightenment, filling them with enthusiasm and causing them to rejoice. When those who would instruct and encourage others, filling them with enthusiasm and causing them to rejoice, actually do so, they will not degenerate [in their commitments], and this will encourage the buddhas to accept them. {Ki.II-III: 169} Noble sons or noble daughters who act in that manner will renounce all the limits of attachment.”
27.70「同時，無論用什麼方法修習布施波羅蜜多，都不應該思維『我在修習布施波羅蜜多』。不應該思維『我在修習持戒波羅蜜多。我在修習忍辱波羅蜜多。我在修習精進波羅蜜多。我在修習禪定波羅蜜多。我在修習般若波羅蜜多』。不應該思維『我在修習內空。我在修習外空。我在修習內外空。我在修習〔其他空性方面〕，直到無自性空。我在修習三十七道品。我在修習聖諦。我在修習禪定、四無量心和無色界定。我在修習八解脫、九次第定、空、無相、無願和神通。我在修習三摩地和陀羅尼門。我在修習如來力、四無所畏、無礙解和十八不共法』。不應該思維『我在修習一切智智』。應該用這樣的方式來教導和鼓勵他人，使他們充滿熱情並欣喜踊躍。以這種方式修習的善男子善女人應該以這樣的方式來教導和鼓勵他人，令他們獲得無上正等菩提，使他們充滿熱情並欣喜踊躍。那些教導和鼓勵他人，使他們充滿熱情並欣喜踊躍的人，當他們真正這樣做時，他們將不會退轉，這樣也會使諸佛接納他們。以這種方式行動的善男子善女人將放棄執著的所有限制。」
27.71Thereupon, the Blessed One addressed the venerable Subhūti: “Subhūti, well said! Subhūti, it is excellent that you are teaching those points concerning attachment. Excellent! Subhūti, for this reason I will also explain to you more subtle modes of attachment than these. Listen well, be attentive, and I will teach them!”
27.71世尊對尊者須菩提說道：「須菩提，說得好！須菩提，你所教導的關於執著的這些要點非常卓越。極好！須菩提，為了這個緣故，我也將向你解說比這些更微細的執著方式。你要好好聽，專心注意，我將為你開示這些！」
27.72“Blessed Lord, may it be so!” he replied. Then the venerable Subhūti listened to the Blessed One, as the Blessed One said, “Subhūti, when noble sons or noble daughters who have entered upon unsurpassed, complete enlightenment focus their attention on the tathāgatas, arhats, completely awakened buddhas in terms of conceptual images or signs, Subhūti, to whatever extent they resort to conceptual images or signs, to that extent there would be attachment. [F.199.a] When in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by past, present, and future tathāgatas, arhats, completely awakened buddhas who are free from all attachments, in the interval extending from the time when they first begin to set their mind on enlightenment until their establishing of the Dharma, and having focused their attention on them [in that manner], dedicate their merit to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention on them in terms of conceptual images or signs, to that extent there would be attachment.
27.72「世尊，願如是！」尊者須菩提如此回答。然後尊者須菩提聽聞世尊說：「須菩提，當善男子善女人已進入無上正等菩提者，以形象概念或相狀的方式將注意力集中在如來、阿羅漢、完全覺悟的佛陀身上時，須菩提，他們依靠形象概念或相狀的程度有多大，執著就會有多大。當他們以形象概念或相狀的方式將注意力集中在過去、現在、未來的所有如來、阿羅漢、完全覺悟的佛陀所擁有的一切善根上，這些如來已解脫一切執著，從他們最初發菩提心的時刻直到建立法教的時期，將注意力集中在他們身上，並將所有功德迴向到無上正等菩提時，須菩提，他們以形象概念或相狀的方式將注意力集中在其上的程度有多大，執著就會有多大。
27.73“Similarly, when in terms of conceptual images or signs they focus their attention on all the roots of virtue possessed by the śrāvakas of those tathāgatas and other beings apart from them, and dedicate these to unsurpassed, complete enlightenment, Subhūti, to whatever extent they focus their attention in terms of conceptual images or signs, to that extent there would be attachment. If you ask why, it is because they should not focus their attention on the tathāgatas in terms of conceptual images or signs, and they should not focus their attention even on the roots of virtue possessed by the tathāgatas in terms of conceptual images or signs.”
27.73「同樣地，當他們以形象概念或相的方式，注意那些如來的聲聞及其他眾生所具有的一切善根，並將這些迴向於無上正等菩提時，須菩提，他們以形象概念或相的方式注意到什麼程度，執著就會存在到什麼程度。如果你問其中的原因，那是因為他們不應該以形象概念或相的方式注意如來，甚至也不應該以形象概念或相的方式注意如來所具有的善根。」
27.74Then Subhūti said, “Blessed Lord, the perfection of wisdom is profound.”
27.74於是須菩提說：「薄伽梵，般若波羅密多是深奧的。」
“Subhūti, that is because all phenomena are naturally void,” replied the Blessed One.
世尊說道：「須菩提，這是因為一切法本性空寂。」
27.75“Blessed Lord, I pay homage to the perfection of wisdom!”
27.75「薄伽梵，我向般若波羅密多頂禮！」
“Subhūti,” replied the Blessed One, “so it is that the perfection of wisdom is unfabricated and unconditioned. With regard to it, there is no one at all who can attain consummate buddhahood.”
世尊說：「須菩提，般若波羅密多就是這樣，它是無為的、無為的。關於它，根本沒有任何人能夠證得無上菩提。」
27.76“Blessed Lord, there are none at all who will attain consummate buddhahood.”
27.76"薄伽梵，將不會有任何人成就無上菩提。"
“Subhūti,” replied the Blessed One, “so it is that the nature of phenomena is without duality. The nature of phenomena is exclusively singular. Subhūti, {Ki.II-III: 170} this singular nature of phenomena is without inherent existence. Subhūti, that which is without inherent existence is unfabricated. That which is unfabricated is unconditioned. Subhūti, so it is that when bodhisattva great beings know that the singular nature of phenomena [F.199.b] without inherent existence is unfabricated and unconditioned, they abandon all modes of attachment.”
「須菩提，」世尊回答說：「確實如此，諸法的本性是無二的。諸法的本性完全是一性的。須菩提，諸法的這個一性是無自性的。須菩提，無自性的就是無為的。無為的就是無條件的。須菩提，確實如此，當菩薩摩訶薩了知諸法無自性的一性是無為且無條件的時，他們就舍棄了所有的執著方式。」
27.77“Blessed Lord! The perfection of wisdom is hard to realize.”
27.77「世尊！般若波羅密多難以證悟。」
“Subhūti,” replied the Blessed One, “this is because the perfection of wisdom has not been seen, realized, cognized, or acquired in manifest buddhahood by anyone at all.”
「須菩提，」世尊答道，「這是因為沒有任何人在成就阿耨多羅三藐三菩提時見到、認識、了知或獲得過般若波羅密多。」
27.78“Blessed Lord! The perfection of wisdom is inconceivable.”
27.78「世尊！般若波羅密多是不可思議的。」
“Subhūti,” replied the Blessed One, “this is because it has not been known by the mind, and it has not been known by physical forms, feelings, perceptions, formative predispositions, or consciousness. It has not been known by the sense fields, the sensory elements, or the links of dependent origination. It has not been known by the perfections, the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. It has not been known by the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, or the extrasensory powers. It has not been known by the meditative stabilities or the dhāraṇī gateways. It has not been known by the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, or the eighteen distinct qualities of the buddhas. It has not been known by the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, or individual enlightenment . It has not been known by knowledge of the path or all-aspect omniscience.”
「須菩提，」世尊回答說，「這是因為般若波羅密多未曾被心所認知，未曾被色、受、想、行、識所認知。未曾被處、界、緣起支所認知。未曾被波羅密多、空性、覺支、聖諦、禪定、四無量心、無色定所認知。未曾被八解脫、九次第定、空、無相、無願、神通所認知。未曾被三摩地、陀羅尼門所認知。未曾被如來力、無畏、無礙解、十八不共法所認知。未曾被預流果、一來果、不還果、阿羅漢果、獨覺菩提所認知。未曾被道智、一切智智所認知。」
27.79This completes the twenty-seventh chapter, “The Purity of All the Dharmas,” from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
27.79（結尾）