Chapter 37
第三十七章
37.1“Blessed Lord, what will be the nature of those bodhisattva great beings who will have conviction in this profound perfection of wisdom? What will be their indications, signs, and forms?”
37.1「世尊，那些對這樣深奧的般若波羅密多產生信心的菩薩摩訶薩，他們的本性將會是什麼樣的？他們的特徵、徵象和形相將會是什麼樣的？」
37.2“Subhūti,” replied the Blessed One, “those bodhisattva great beings who will have conviction in this profound perfection of wisdom will have a nature that is isolated, owing to their elimination of desire . Those bodhisattva great beings [F.318.b] will have a nature that is isolated, owing to their elimination of hatred and delusion. Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of desire . Subhūti, those bodhisattva great beings will have a nature that is isolated from the indications of hatred and delusion.
37.2「須菩提，那些對這深奧的般若波羅密多有信心的菩薩摩訶薩，由於他們消除了貪欲，將具有遠離的本性。那些菩薩摩訶薩將具有遠離的本性，由於他們消除了瞋恚和癡迷。須菩提，那些菩薩摩訶薩將具有遠離貪欲徵兆的本性。須菩提，那些菩薩摩訶薩將具有遠離瞋恚和癡迷徵兆的本性。」
37.3“Subhūti, those bodhisattva great beings will have a nature that is isolated from the signs of desire . Subhūti, those bodhisattva great beings will have a nature that is isolated from the signs of hatred and delusion. Subhūti, those bodhisattva great beings will have a nature that is isolated from the forms of desire . Subhūti, those bodhisattva great beings will have a nature that is isolated from the forms of hatred and delusion.” {Ki.IV: 107}
37.3「須菩提，那些菩薩摩訶薩的自性遠離貪的相。須菩提，那些菩薩摩訶薩的自性遠離瞋和癡的相。須菩提，那些菩薩摩訶薩的自性遠離貪的色。須菩提，那些菩薩摩訶薩的自性遠離瞋和癡的色。」
37.4“Blessed Lord, what will be the disposition of those bodhisattva great beings who comprehend this profound perfection of wisdom?”
37.4「世尊，那些理解這深奧般若波羅密多的菩薩摩訶薩將具有什麼樣的氣質呢？」
“Subhūti, those bodhisattva great beings who comprehend this profound perfection of wisdom will have the disposition of all-aspect omniscience,” replied the Blessed One.
「須菩提，那些理解這深奧的般若波羅密多的菩薩摩訶薩將具有一切智智的性質，」世尊回答說。
37.5“Blessed Lord, will those bodhisattva great beings who have the disposition of all-aspect omniscience be supportive of beings?”
37.5「薄伽梵，具有一切智智之心行的菩薩摩訶薩，能否支持護持有情？」
“Subhūti, it is so! It is so!” replied the Blessed One. “Those bodhisattva great beings who have the disposition of all-aspect omniscience will be supportive of beings.”
「須菩提，如是！如是！」世尊答道，「那些具有一切智智之心的菩薩摩訶薩，將會是有情的支持者。」
37.6“Blessed Lord, those bodhisattva great beings achieve that which is difficult, donning this armor and proclaiming that they should bring all beings to final nirvāṇa, although they do not apprehend beings or anything designated as a being.”
37.6「薄伽梵，那些菩薩摩訶薩成就難行之事，披上這甲冑並宣誓應將一切有情引入般涅槃，儘管他們不執著有情或任何被稱為有情的東西。」
“Subhūti, it is so! It is so!” replied [F.319.a] the Blessed One. “Those bodhisattva great beings who have donned this armor, proclaiming that they should bring all beings to final nirvāṇa, achieve that which is difficult.
「須菩提，如是！如是！」世尊答道，「那些菩薩摩訶薩披上了這種甲冑，宣稱應當將一切有情引入般涅槃，這些菩薩摩訶薩成就了極其困難的事業。
37.7“Subhūti, this armor of bodhisattva great beings is not associated with physical forms. If you ask why, Subhūti, physical forms are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with physical forms. Subhūti, this armor of bodhisattva great beings is not associated with feelings, perceptions, formative predispositions, or consciousness. If you ask why, Subhūti, consciousness [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with consciousness [and so forth].
37.7「須菩提，菩薩摩訶薩的甲冑與色不相關聯。你問為什麼呢，須菩提，色完全是非有的，菩薩的甲冑也同樣是非有的。因此，菩薩摩訶薩的甲冑據說與色不相關聯。須菩提，菩薩摩訶薩的甲冑與受、想、行、識不相關聯。你問為什麼呢，須菩提，識等完全是非有的，菩薩的甲冑也同樣是非有的。因此，菩薩摩訶薩的甲冑據說與識等不相關聯。
37.8“Subhūti, this armor of bodhisattva great beings is not associated with the sense fields, the sensory elements, or the links of dependent origination. If you ask why, Subhūti, the links of dependent origination [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with the links of dependent origination [and so forth].
37.8「須菩提，菩薩摩訶薩的甲冑不與處相聯，不與界相聯，不與緣起支相聯。須菩提，你若問其中原因，緣起支等絕對非有，菩薩的甲冑也同樣非有。因此，菩薩摩訶薩的甲冑據說不與緣起支相聯。」
37.9“Subhūti, this armor is not associated with the self. It is not associated with beings. It is not associated with life forms. It is not associated with living creatures. It is not associated with life . It is not associated with individual personalities. It is not associated with human beings . It is not associated with people . It is not associated with actors. It is not associated with experiencers. It is not associated with knowers, and it is not associated with viewers. If you ask why, Subhūti, [F.319.b] viewers [and those other postulated subjects] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with viewers [and so forth].
37.9「須菩提，這個甲冑與我不相關聯。它與有情不相關聯。它與生者不相關聯。它與壽者不相關聯。它與生命不相關聯。它與養者不相關聯。它與男女不相關聯。它與人民不相關聯。它與作者不相關聯。它與受者不相關聯。它與知者不相關聯，它與見者不相關聯。若問何故，須菩提，見者及其他所有假設的主體絕對非有，菩薩的甲冑亦是如此非有。因此，菩薩摩訶薩的這個甲冑被稱為不與見者等相關聯。」
37.10“Subhūti, this armor of bodhisattva great beings is not associated with the perfection of generosity. If you ask why, Subhūti, the perfection of generosity is absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the perfection of generosity. Subhūti, this armor of bodhisattva great beings is not associated with the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. If you ask why, Subhūti, the perfection of wisdom [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the perfection of wisdom [and so forth].
37.10「須菩提，菩薩摩訶薩的這副甲冑不與布施波羅蜜相聯繫。如果你問為什麼，須菩提，布施波羅蜜絕對不存在，菩薩的甲冑同樣也不存在。因此，菩薩摩訶薩的這副甲冑被說為不與布施波羅蜜相聯繫。須菩提，菩薩摩訶薩的這副甲冑不與持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜相聯繫。如果你問為什麼，須菩提，般若波羅蜜絕對不存在，菩薩的甲冑同樣也不存在。因此，菩薩摩訶薩的這副甲冑被說為不與般若波羅蜜等相聯繫。」
37.11“Subhūti, this armor of bodhisattva great beings is not associated with the emptiness of internal phenomena. If you ask why, Subhūti, the emptiness of internal phenomena is absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the emptiness of internal phenomena. Subhūti, this armor of bodhisattva great beings is not associated with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. If you ask why, Subhūti, the emptiness of the essential nature of nonentities [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the emptiness of the essential nature of nonentities [and so forth].
37.11「須菩提，菩薩摩訶薩的這種甲冑不與內空相應。何以故？須菩提，內空是絕對非有，菩薩的甲冑亦非有。是故，菩薩摩訶薩的這種甲冑是說不與內空相應。須菩提，菩薩摩訶薩的這種甲冑不與無自性空乃至無事自性空相應。何以故？須菩提，無事自性空乃至諸空是絕對非有，菩薩的甲冑亦非有。是故，菩薩摩訶薩的這種甲冑是說不與無事自性空乃至諸空相應。」
37.12“Subhūti, this armor of bodhisattva great beings is not associated with the applications of mindfulness. If you ask why, Subhūti, [F.320.a] the applications of mindfulness are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with the applications of mindfulness. Subhūti, this armor of bodhisattva great beings is not associated with the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path. If you ask why, Subhūti, the noble eightfold path [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor is said not to be associated with the noble eightfold path [and so forth].
37.12「須菩提，菩薩摩訶薩的這種甲冑不與念住相相應。為什麼呢？須菩提，念住絕對是無性的，菩薩的甲冑同樣也是無性的。因此，菩薩摩訶薩的這種甲冑說是不與念住相相應的。須菩提，菩薩摩訶薩的這種甲冑不與正勤、神足、根、力、覺支或八正道相相應。為什麼呢？須菩提，八正道絕對是無性的，菩薩的甲冑同樣也是無性的。因此，這種甲冑說是不與八正道相相應的。」
37.13“Subhūti, this armor of bodhisattva great beings is not associated with [the fruitional attributes and goals], up to and including all-aspect omniscience. {Ki.IV: 108} If you ask why, Subhūti, all-aspect omniscience [and so forth] are absolutely nonexistent, as indeed is the armor of the bodhisattvas nonexistent. Accordingly, this armor of bodhisattva great beings is said not to be associated with all-aspect omniscience [and so forth].
37.13「須菩提，菩薩摩訶薩的甲冑不與一切智智相關聯。若問其故，須菩提，一切智智乃至彼等悉皆非有，如菩薩的甲冑亦非有。故而，菩薩摩訶薩的甲冑不與一切智智相關聯。」
37.14“Subhūti, the armor of those bodhisattva great beings who practice this profound perfection of wisdom and who don the armor, proclaiming that they themselves should bring all beings to final nirvāṇa, is not associated with anything.”
37.14「須菩提，那些菩薩摩訶薩修習這個深奧的般若波羅密多，並穿上甲冑，宣誓自己應該將一切有情引導至般涅槃的菩薩摩訶薩的甲冑，不與任何事物相關聯。」
37.15“Blessed Lord, bodhisattva great beings who wear the armor, proclaiming that they should bring all beings to final nirvāṇa, should not be in fear of the two abodes, which are the level of the śrāvakas and the level of the pratyekabuddhas. Blessed Lord, those bodhisattva great beings who wear the armor, proclaiming that they should bring all beings to final nirvāṇa, have no chance of lapsing into the level of the śrāvakas or the level of the pratyekabuddhas. [F.320.b] That could not happen! If one were to ask why, bodhisattva great beings do not don this armor for the sake of beings limited by boundaries.”
37.15「薄伽梵，菩薩摩訶薩穿上甲冑，宣稱應該讓一切有情達到般涅槃，應當不畏懼這兩個境地，即聲聞地和辟支佛地。薄伽梵，那些穿上甲冑、宣稱應該讓一切有情達到般涅槃的菩薩摩訶薩，沒有機會墮入聲聞地或辟支佛地。這是不可能發生的！如果要問為什麼，菩薩摩訶薩並不是為了受邊界限制的有情而穿上這副甲冑。」
37.16The Blessed One asked, “Considering what objective do you say, Subhūti, that bodhisattva great beings who wear such armor and practice this profound perfection of wisdom should not be in fear of the two abodes, which are the level of the śrāvakas and the level of the pratyekabuddhas?”
37.16世尊問道：「須菩提，你認為菩薩摩訶薩穿戴這樣的甲冑，修持這深奧的般若波羅密多，為什麼不應該畏懼這兩種境地——聲聞地和辟支佛地呢？你是基於什麼目標來說這話的？」
37.17“Blessed Lord, it is because bodhisattva great beings have not donned this armor for the sake of a small or limited number of beings. They have not donned this armor for the sake of small or limited knowledge. If one were to ask why, Blessed Lord, bodhisattva great beings have donned this armor in order that they might bring all beings to final nirvāṇa. Blessed Lord, bodhisattva great beings have donned this armor for the sake of the wisdom of all-aspect omniscience.”
37.17「世尊，菩薩摩訶薩未曾為了少數或有限的眾生而披上此甲冑。他們未曾為了少數或有限的知識而披上此甲冑。如果有人問其原因，世尊，菩薩摩訶薩披上此甲冑是為了能夠將一切眾生引導至般涅槃。世尊，菩薩摩訶薩披上此甲冑是為了一切種智。」
37.18“Subhūti, it is so! It is so!” replied the Blessed One. “Bodhisattva great beings have not donned this armor for the sake of a small or limited number of beings. They have not donned this armor for the sake of small or limited knowledge. Subhūti, bodhisattva great beings have donned this armor in order that they might bring all beings to final nirvāṇa, and for the sake of the wisdom of all-aspect omniscience.”
37.18世尊說：「是的！是的！須菩提，菩薩摩訶薩並非為了少數有限的有情而穿上這種甲冑。他們並非為了狹隘有限的知識而穿上這種甲冑。須菩提，菩薩摩訶薩穿上這種甲冑，是為了能夠將一切眾生引導到般涅槃，以及為了一切種智。」
37.19“Blessed Lord, this perfection of wisdom is absolutely profound. It should not be cultivated by anyone. There is nothing that should be cultivated, and there is nothing in which it should be cultivated. If one were to ask why, {Ki.IV: 109} [F.321.a] Blessed Lord, in this profound perfection of wisdom one can apprehend nothing absolutely existent that cultivates, nothing that is to be cultivated, and nothing by which cultivation is made. Blessed Lord, the cultivation of the perfection of wisdom is the cultivation of space. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of all phenomena. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of the nonexistent. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the cultivation of nonappropriation. Blessed Lord, so it is that the cultivation of the perfection of wisdom is the breaking down of cultivation.”
37.19「薄伽梵，這般若波羅密多極其深奧。不應該被任何人修習。沒有應該被修習的東西，也沒有應該在其中被修習的東西。如果要問為什麼的話，薄伽梵，在這深奧的般若波羅密多中，人們無法執著於任何絕對存在的修習者，也無法執著於應該被修習的東西，也無法執著於通過什麼來進行修習。薄伽梵，般若波羅密多的修習就是虛空的修習。薄伽梵，就這樣，般若波羅密多的修習就是一切法的修習。薄伽梵，就這樣，般若波羅密多的修習就是非有的修習。薄伽梵，就這樣，般若波羅密多的修習就是無取著的修習。薄伽梵，就這樣，般若波羅密多的修習就是修習的分散。」
37.20“In that case, Subhūti,” asked the Blessed One, “with respect to which phenomena is the cultivation of the perfection of wisdom a breaking down of cultivation?”
37.20世尊問道：「須菩提，那麼關於哪些諸法，般若波羅密多的修習是修習的分散呢？」
37.21“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of physical forms. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the sense fields, the sensory elements, and the links of dependent origination. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the self. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of sentient beings, life forms, living beings , life , living creatures, individual personalities, human beings , people , actors, experiencers, knowers, and viewers. [F.321.b]
37.21「世尊，般若波羅密多的修習是對色的修習的分散。世尊，般若波羅密多的修習是對受、想、行和識的修習的分散。世尊，般若波羅密多的修習是對處、界和緣起支的修習的分散。世尊，般若波羅密多的修習是對我的修習的分散。世尊，般若波羅密多的修習是對眾生、有情、生者、生、壽者、養者、男女、人民、作者、受者、知者和見者的修習的分散。」
37.22“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the perfection of generosity. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the emptiness of internal phenomena. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.
37.22「世尊，般若波羅密多的修習是破除布施波羅蜜的修習。世尊，般若波羅密多的修習是破除持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅密多的修習。世尊，般若波羅密多的修習是破除內空的修習。世尊，般若波羅密多的修習是破除[其他空性層面]的修習，直至無自性空為止。」
37.23“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the applications of mindfulness. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. {Ki.IV: 110}
37.23「世尊，般若波羅密多的修習是念住的修習的分散。世尊，般若波羅密多的修習是正勤、神足、根、力、覺支和八正道的修習的分散。世尊，般若波羅密多的修習是聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門——空、無相和無願——神通、三摩地和陀羅尼門的修習的分散。」
37.24“Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the ten powers of the tathāgatas, the four fearlessnesses, [F.322.a] the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the fruit of entering the stream to nirvāṇa. Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment . Blessed Lord, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all-aspect omniscience.”
37.24「世尊，般若波羅密多的修習是對如來十力的修習的分散。世尊，般若波羅密多的修習是對四無所畏的修習的分散。世尊，般若波羅密多的修習是對四無礙智、大慈、大悲和十八不共法的修習的分散。世尊，般若波羅密多的修習是對須陀洹果的修習的分散。世尊，般若波羅密多的修習是對一來果、不還果、阿羅漢果和獨覺菩提的修習的分散。世尊，般若波羅密多的修習是對一切智智的修習的分散。」
37.25“Subhūti, it is so! It is so!” replied the Blessed One. “Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of physical forms. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of feelings, perceptions, formative predispositions, and consciousness. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the sense fields, the sensory elements, {Ki.IV: 111} and the links of dependent origination. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the self. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of sentient beings, life forms, living beings , life , living creatures, individual personalities, human beings , people , actors, experiencers, knowers, and viewers.
37.25「須菩提，如是！如是！」世尊回答道。「須菩提，般若波羅密多的修習是色的修習的分散。須菩提，般若波羅密多的修習是受、想、行、識的修習的分散。須菩提，般若波羅密多的修習是處、界和緣起支的修習的分散。須菩提，般若波羅密多的修習是我的修習的分散。須菩提，般若波羅密多的修習是眾生、有情、生者、命者、壽者、養者、人類、人民、作者、受者、知者和見者的修習的分散。
37.26“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all the perfections. [F.322.b] Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of all the aspects of emptiness.
37.26「須菩提，這般若波羅密多的修習是對所有波羅密多的修習的分散。須菩提，這般若波羅密多的修習是對所有空性方面的修習的分散。
37.27“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the thirty-seven factors conducive to enlightenment. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of 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 to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways.
37.27「須菩提，這種般若波羅密多的修習是對三十七道品修習的分散。須菩提，這種般若波羅密多的修習是對聖諦、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、三摩地和陀羅尼門的修習的分散。」
37.28“Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. Subhūti, this cultivation of the perfection of wisdom is the breaking down of the cultivation of [all the goals], up to and including all-aspect omniscience.”
37.28「須菩提，般若波羅密多的修習是對如來力、無畏、無礙解、大慈、大悲，以及佛不共法的修習的分散。須菩提，般若波羅密多的修習是對一切智智的修習的分散。」
37.29Then the Blessed One further addressed the venerable Subhūti as follows: “In this regard, Subhūti, bodhisattva great beings who are irreversible should investigate this profound perfection of wisdom to determine, Subhūti, if bodhisattva great beings are without attachment to this profound perfection of wisdom. Subhūti, bodhisattva great beings should investigate the perfection of meditative concentration, [F.323.a] the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity to determine if bodhisattva great beings are without attachment to the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity.
37.29爾時世尊復告尊者須菩提言：「須菩提，於此不退轉的菩薩摩訶薩應當觀察此深奧的般若波羅密多，以便確定須菩提，菩薩摩訶薩對於此深奧的般若波羅密多是否無有執著。須菩提，菩薩摩訶薩應當觀察禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜，以便確定菩薩摩訶薩對於禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜是否無有執著。
37.30“Subhūti, bodhisattva great beings should investigate the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, to determine if bodhisattva great beings are without attachment to the emptiness of the essential nature of nonentities [and so forth].
37.30「須菩提，菩薩摩訶薩應當觀察內空、外空、內外空及所有空性的方面，直至無自性空，以確定菩薩摩訶薩對於無自性空及其他方面皆無執著。」
37.31“Bodhisattva great beings should investigate the thirty-seven factors conducive to enlightenment to determine whether they are not fixated on the thirty-seven factors conducive to enlightenment. Bodhisattva great beings should investigate 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 to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways to determine if they are without attachment to the dhāraṇī gateways [and so forth].
37.31「菩薩摩訶薩應當審視三十七道品，以確定他們對三十七道品沒有執著。菩薩摩訶薩應當審視聖諦、禪定、四無量心、無色定、解脫界、定地、解脫門——空、無相、無願——神通、三摩地、陀羅尼門，以確定他們對陀羅尼門沒有執著。」
37.32“Bodhisattva great beings should investigate the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas [F.323.b] to determine if they are without attachment to the distinct qualities of the buddhas [and so forth]. Bodhisattva great beings should investigate [the goals], up to and including all-aspect omniscience, to determine if they are without attachment to all-aspect omniscience [and so forth].
37.32菩薩摩訶薩應當觀察如來十力、四無所畏、四無礙智、大慈、大悲及十八不共法，以確定他們是否對佛不共法沒有執著等等。菩薩摩訶薩應當觀察直至一切智智，以確定他們是否對一切智智沒有執著等等。
37.33“When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not viewing the words spoken by others and the intimations revealed by others to be of import. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not going forward with faith in others. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, {Ki.IV: 112} they should investigate if they are not being captivated by the mind-sets of desire , and if they are not being captivated by the mind-sets of hatred and delusion. When those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they should investigate if they are not diverging from the perfection of generosity, if they are not diverging from the perfection of ethical discipline, if they are not diverging from the perfection of tolerance, if they are not diverging from the perfection of perseverance, if they are not diverging from the perfection of meditative concentration, and if they are not diverging from the perfection of wisdom.
37.33「須菩提，那些不退轉的菩薩摩訶薩修習這深奧的般若波羅密多時，應當觀察是否不執著於他人所說的言詞和他人所顯示的暗示。那些不退轉的菩薩摩訶薩修習這深奧的般若波羅密多時，應當觀察是否不以信心依賴他人。那些不退轉的菩薩摩訶薩修習這深奧的般若波羅密多時，應當觀察是否不被貪慾的心態所迷惑，是否不被瞋恨和癡迷的心態所迷惑。那些不退轉的菩薩摩訶薩修習這深奧的般若波羅密多時，應當觀察是否不偏離布施波羅蜜，是否不偏離持戒波羅蜜，是否不偏離忍辱波羅蜜，是否不偏離精進波羅蜜，是否不偏離禪定波羅蜜，以及是否不偏離般若波羅蜜。」
37.34“If, when those bodhisattva great beings who are irreversible practice this profound perfection of wisdom, they are not afraid or terrified, they do not grow fearful, they are not cowed or intimidated, [F.324.a] their minds are not dissuaded, and they delight in hearing this profound perfection of wisdom—and having studied it, they take up, uphold, recite, master, and focus their attention correctly on it, and earnestly apply it in an authentic manner—then, Subhūti, you should know that those bodhisattva great beings in their former lives, too, will have asked questions about and investigated this profound perfection of wisdom, taking up, upholding, mastering, and focusing their attention correctly on it.
37.34「須菩提，如果那些不退轉的菩薩摩訶薩在修習這深奧的般若波羅密多時，不會畏懼或驚恐，不會產生恐懼，不會被打擊或威嚇，他們的心不被勸阻，並且樂於聽聞這深奧的般若波羅密多——聽聞後，他們就認真地受持、誦讀、領會，並正確地專注於它，並以真摯的方式應用它——那麼，須菩提，你應當知道，那些菩薩摩訶薩在他們的前世，也曾經提出問題並深入探究過這深奧的般若波羅密多，受持、誦讀、領會，並正確地專注於它。」
37.35“If you ask why, it is because those bodhisattva great beings will not be afraid or terrified, they will not grow fearful, and they will not be discouraged or intimidated when this profound perfection of wisdom is explained. Their minds will not be turned away and, having heard it, they will purposefully take up, uphold, recite, master, and focus their attention correctly on it.”
37.35"如果你問為什麼，那是因為那些菩薩摩訶薩在這深奧的般若波羅密多被解說時，不會感到害怕或驚恐，不會生起畏懼，也不會感到沮喪或受到威嚇。他們的心不會轉向別處，聽聞之後，他們會有目的地承擔、堅持、背誦、掌握，並正確地將注意力集中於它。"
37.36“Blessed Lord, if bodhisattva great beings will not be afraid or terrified, and not be cowed or intimidated when this profound perfection of wisdom is revealed, then, Blessed Lord, how should those bodhisattva great beings appraise this perfection of wisdom?”
37.36「薄伽梵，如果菩薩摩訶薩在這深奧的般若波羅密多被揭示時，不會感到恐懼或驚嚇，也不會被嚇倒或威脅，那麼，薄伽梵，這些菩薩摩訶薩應該如何評判這般若波羅密多呢？」
“Subhūti,” replied the Blessed One, “those bodhisattva great beings should appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience.”
世尊說：「須菩提，那些菩薩摩訶薩應當以趣向一切智智的心，來評價這深奧的般若波羅密多。」
37.37“Blessed Lord, how do bodhisattva great beings appraise this profound perfection of wisdom with their minds intent on all-aspect omniscience?”
37.37「世尊，菩薩摩訶薩應當如何以一切智智的心意來評鑑這深奧的般若波羅密多？」
“Subhūti,” replied the Blessed One, [F.324.b] “bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness. Subhūti, they appraise this profound perfection of wisdom with their minds intent on signlessness and wishlessness, {Ki.IV: 113} with their minds intent on space, with their minds intent on nonarising and nonceasing, with their minds intent on nonaffliction and nonpurification, with their minds intent on the real nature, with their minds intent on the realm of phenomena, with their minds intent on the very limit of reality, with their minds intent on the inconceivable realm, and with their minds intent on nonconditioning. Bodhisattva great beings appraise this profound perfection of wisdom with their minds intent on dreams and reflections, and with their minds intent on echoes, mirages, magical displays, and phantom emanations.” [B49]
「須菩提，」世尊回答說，「菩薩摩訶薩以心專注於空來評估這深奧的般若波羅密多。須菩提，他們以心專注於無相和無願來評估這深奧的般若波羅密多，以心專注於虛空來評估，以心專注於無生和無滅來評估，以心專注於無垢和無淨來評估，以心專注於真如來評估，以心專注於法界來評估，以心專注於實際來評估，以心專注於不可思議界來評估，以心專注於無為來評估。菩薩摩訶薩以心專注於夢和影像來評估這深奧的般若波羅密多，以心專注於回聲、陽焰、幻和分身來評估。」
37.38“Blessed Lord, if bodhisattva great beings appraise this profound perfection of wisdom with minds intent on emptiness and if they appraise this profound perfection of wisdom with their minds intent on signlessness, wishlessness, space, nonarising, nonceasing, nonaffliction, nonpurification, the real nature, the realm of phenomena, the very limit of reality, sameness, the inconceivable realm, nonconditioning, dreams, reflections, echoes, mirages, magical displays, and phantom emanations, [F.325.a] then, Blessed Lord, do those bodhisattva great beings appraise physical forms? Do they appraise feelings, perceptions, formative predispositions, and consciousness? Do they appraise the sense fields, the sensory elements, and the links of dependent origination? Do they appraise any of the perfections, any of the aspects of emptiness, and the thirty-seven factors conducive to enlightenment? Do they appraise 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways? Do they appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas? Do they appraise [the goals], up to and including all-aspect omniscience?”
37.38「世尊，若菩薩摩訶薩以空為心意而評量此深奧的般若波羅密多，若以無相、無願、虛空、無生、無滅、無垢、無淨、真如、法界、實際、平等、不可思議界、無施設、夢、影像、回聲、陽焰、幻、化身為心意而評量此深奧的般若波羅密多，世尊，那麼這些菩薩摩訶薩是否評量色？是否評量受、想、行、識？是否評量處、界、緣起支？是否評量任何波羅密多、任何空性、三十七道品？是否評量聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門（即空、無相、無願）、神通、三摩地、陀羅尼門？是否評量如來力、無畏、無礙解、大慈、大悲、佛不共法？是否評量乃至一切智智？」
37.39“Subhūti,” replied the Blessed One, “bodhisattva great beings do not appraise physical forms. They do not appraise feelings, perceptions, formative predispositions, or consciousness. They do not appraise the sense fields, the sensory elements, or the links of dependent origination. They do not appraise any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment. They do not appraise the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, [F.325.b] the eight aspects of liberation, the nine serial steps of meditative absorption, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, or the dhāraṇī gateways. {Ki.IV: 114} They do not appraise the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. They do not appraise [the goals], up to and including all-aspect omniscience. If you ask why, Subhūti, it is because this all-aspect omniscience [and so forth] has not been created, destroyed, or brought into being by anyone. It has not come from anywhere and it will not go anywhere. It does not dwell in any direction, nor does it dwell in any place—it does not dwell anywhere at all. In it no number is apprehended. Going and coming are not apprehended. There is no one indeed who can attain consummate buddhahood with respect to that in which number is not apprehended, and going and coming are not apprehended.
37.39「須菩提，」世尊回答說，「菩薩摩訶薩不執著色。他們不執著受、想、行或識。他們不執著處、界或緣起支。他們不執著任何波羅密、任何空性方面或三十七道品。他們不執著聖諦、禪定、無量心、無色定、八解脫、九次第定、解脫門——空、無相和無願——神通、三摩地或陀羅尼門。他們不執著如來力、無畏、無礙解、大慈、大悲或佛不共法。他們不執著各種目標，直到包括一切智智在內。須菩提，你為什麼這樣問呢？因為這一切智智及其他諸法沒有被任何人創造、摧毀或生起過。它沒有從任何地方來，也不會到任何地方去。它不住於任何方向，也不住於任何處所——它根本不住於任何地方。在它裡面不能執著數量。往來也不能執著。對於那不能執著數量、往來也不能執著之處，確實沒有任何人能夠證得無上菩提。
37.40“[Manifestly perfect buddhahood] is not attained by means of physical forms. Nor is it attained by means of feelings, perceptions, formative predispositions, or consciousness; nor by means of the sense fields, the sensory elements, or the links of dependent origination; nor by means of the perfection of generosity; nor by means of the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom; nor by means of the emptiness of internal phenomena; nor by means of [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; nor by means of the applications of mindfulness; nor by means of the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, [F.326.a] or the noble eightfold path; nor by means of [the fruitional attributes and goals], up to and including all-aspect omniscience.
37.40「無上正遍知覺不是通過色而得到的。也不是通過受、想、行、識而得到的；不是通過界、處或緣起支而得到的；不是通過布施波羅蜜而得到的；不是通過持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜而得到的；不是通過內空而得到的；不是通過無自性空等各種空性而得到的；不是通過念住而得到的；不是通過正勤、神足、根、力、覺支或八正道而得到的；也不是通過包括一切智智在內的各種果報和目標而得到的。」
37.41“If you ask why, it is because the nature of physical forms is indeed all-aspect omniscience. The nature of feelings, perceptions, formative predispositions, and consciousness is indeed all-aspect omniscience. The nature [of all causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, is indeed all-aspect omniscience. If you ask why, Subhūti, it is because the real nature of physical forms and the real nature of all-aspect omniscience are one and the same real nature. The real nature of feelings, perceptions, formative predispositions, and consciousness, and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of the sense fields, the sensory elements, and the links of dependent origination, and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of all the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment; the real nature 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, the gateways to liberation—emptiness, signlessness, and wishlessness—the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; and the real nature of all-aspect omniscience, are one and the same real nature. The real nature of the ten powers of the tathāgatas, [F.326.b] the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas, and the real nature of all-aspect omniscience, are one and the same real nature.”
37.41「須菩提，那是為什麼呢？色的真如就是一切智智。受、想、行、識的真如就是一切智智。一切因果的屬性直到十八不共法的真如就是一切智智。須菩提，那是為什麼呢？色的真如與一切智智的真如是同一個真如。受、想、行、識的真如與一切智智的真如是同一個真如。處、界、緣起支的真如與一切智智的真如是同一個真如。一切波羅密多、一切空性、三十七道品的真如；聖諦、禪定、四無量心、無色定、八解脫、九次第定、解脫門—空、無相、無願—神通、三摩地、陀羅尼門的真如；與一切智智的真如是同一個真如。如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法的真如，與一切智智的真如是同一個真如。」
37.42This completes the thirty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
37.42（結尾）