Chapter 47
第四十七品
47.1Thereupon, the venerable Subhūti asked the Blessed One, “Blessed Lord, what is the sameness of the bodhisattva great beings—the sameness in which bodhisattva great beings should train?”
47.1於是，尊者須菩提問世尊：「世尊，什麼是菩薩摩訶薩的平等性——菩薩摩訶薩應當修習的平等性是什麼？」
47.2“Subhūti,” replied the Blessed One, “the emptiness of internal phenomena constitutes the sameness of bodhisattva great beings. The emptiness of external phenomena constitutes the sameness of bodhisattva great beings. The emptiness of external and internal phenomena constitutes the sameness of bodhisattva great beings. Subhūti, [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, constitute the sameness of bodhisattva great beings. Physical forms are empty of physical forms. Feelings, perceptions, formative predispositions, and consciousness are empty of consciousness [and so forth]. The sense fields, the sensory elements, and the links of dependent origination are empty of the links of dependent origination [and so forth]. The perfections, [F.38.a] all the aspects of emptiness, and the factors conducive to enlightenment are empty of the factors conducive to enlightenment [and so forth]. {Ki.V: 28} The truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, and the serial steps of meditative absorption are empty of the serial steps of meditative absorption [and so forth]. Emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways are empty of the dhāraṇī gateways [and so forth]. The powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are empty of eighteen distinct qualities of the buddhas [and so forth]. [The goals], up to and including all-aspect omniscience, are empty of all-aspect omniscience [and so forth]. All these, Subhūti, constitute the sameness of bodhisattva great beings. Abiding in it, bodhisattva great beings will attain consummate buddhahood in unsurpassed, complete enlightenment.”
47.2「須菩提，內法空構成菩薩摩訶薩的平等。外法空構成菩薩摩訶薩的平等。內外法空構成菩薩摩訶薩的平等。須菩提，直到無自性空，所有這些空性的各個方面都構成菩薩摩訶薩的平等。色對色而言是空的。受、想、行、識對識而言是空的。處、界、緣起支對緣起支而言是空的。波羅密多、所有的空性各個方面、覺支對覺支而言是空的。聖諦、禪定、無量心、無色定、解脫界、定地對定地而言是空的。空、無相、無願、神通、三摩地、陀羅尼門對陀羅尼門而言是空的。如來力、無畏、無礙解、十八不共法對十八不共法而言是空的。直到一切智智，這些對一切智智而言都是空的。須菩提，所有這些都構成菩薩摩訶薩的平等。安住於此，菩薩摩訶薩將證得無上正等菩提的圓滿佛果。」
47.3“Blessed Lord, when bodhisattva great beings undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience? When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience? When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience? When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience? [F.38.b] When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience? When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, 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 eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease and in order that they may not arise, do they train in all-aspect omniscience?”
47.3「世尊，當菩薩摩訶薩為了色終止而進行修習時，他們是在修習一切智智嗎？當他們為了對色不執著而進行修習時，他們是在修習一切智智嗎？當他們為了色消滅而進行修習時，他們是在修習一切智智嗎？當他們為了色不生起而進行修習時，他們是在修習一切智智嗎？當他們為了受、想、行、識終止而進行修習時，他們是在修習一切智智嗎？當他們為了對識不執著而進行修習時，他們是在修習一切智智嗎？當他們為了識消滅而進行修習時，他們是在修習一切智智嗎？當他們為了識不生起而進行修習時，他們是在修習一切智智嗎？當他們為了處、界、緣起支終止、對其不執著、其消滅及其不生起而進行修習時，他們是在修習一切智智嗎？當他們為了所有波羅密多、所有空性、三十七道品、聖諦、禪定、四無量心、無色界定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解及十八不共法終止、對其不執著、其消滅及其不生起而進行修習時，他們是在修習一切智智嗎？當他們為了乃至一切智智終止、對其不執著、其消滅及其不生起而進行修習時，他們是在修習一切智智嗎？」
47.4“No, Subhūti!” replied the Blessed One. “The elder Subhūti has asked, ‘When they undertake training in order that physical forms may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from physical forms, do they train in all-aspect omniscience? When they undertake training in order that physical forms may cease, do they train in all-aspect omniscience? [F.39.a] When they undertake training in order that physical forms may not arise, do they train in all-aspect omniscience? When they undertake training in order that feelings, perceptions, formative predispositions, and consciousness may be terminated, do they train in all-aspect omniscience? When they undertake training in order to become detached from consciousness [and so forth], do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may cease, do they train in all-aspect omniscience? When they undertake training in order that consciousness [and so forth] may not arise, do they train in all-aspect omniscience? When they undertake training in order that the sense fields, the sensory elements, and the links of dependent origination may be terminated, in order to become detached from them, {Ki.V: 29} in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that all the perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, 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, 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 eighteen distinct qualities of the buddhas may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience? When they undertake training in order that [the goals], up to and including all-aspect omniscience, may be terminated, in order to become detached from them, in order that they may cease, and in order that they may not arise, do they train in all-aspect omniscience?’ That is not the case!
47.4世尊說道：「不是這樣，須菩提！長老須菩提提出了這樣的問題：『菩薩摩訶薩為了使色蘊得以滅盡而進行修習時，是否在修習一切智智？為了從色蘊中得以解脫而進行修習時，是否在修習一切智智？為了使色蘊得以寂滅而進行修習時，是否在修習一切智智？為了使色蘊不再生起而進行修習時，是否在修習一切智智？為了使受、想、行、識得以滅盡而進行修習時，是否在修習一切智智？為了從識等得以解脫而進行修習時，是否在修習一切智智？為了使識等得以寂滅而進行修習時，是否在修習一切智智？為了使識等不再生起而進行修習時，是否在修習一切智智？為了使處、界、緣起支得以滅盡、得以解脫、得以寂滅、不再生起而進行修習時，是否在修習一切智智？為了使一切波羅密多、一切空性、三十七道品、聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、十八不共法得以滅盡、得以解脫、得以寂滅、不再生起而進行修習時，是否在修習一切智智？為了使一切智智等得以滅盡、得以解脫、得以寂滅、不再生起而進行修習時，是否在修習一切智智？』並非如此！
47.5“Subhūti, do you think that the real nature of physical forms; [F.39.b] the real nature of feelings, perceptions, formative predispositions, and consciousness; the real nature of the sense fields, the sensory elements, and the links of dependent origination; the real nature of the perfections; the real nature of all the aspects of emptiness; the real nature of the thirty-seven factors conducive to enlightenment; the real nature of the truths of the noble ones; the real nature of the meditative concentrations, the immeasurable attitudes, and the formless absorptions; the real nature of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness; the real nature of the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; the real nature of the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the eighteen distinct qualities of the buddhas; and the real nature of [the goals], up to and including all-aspect omniscience, can be terminated, abandoned, or arise or cease?”
47.5「須菩提，你認為色的真如、受、想、行、識的真如、處、界、緣起支的真如、波羅密多的真如、一切空性的真如、三十七道品的真如、聖諦的真如、禪定、無量心、無色定的真如、解脫界、定地、空、無相、無願的真如、神通、三摩地、陀羅尼門的真如、如來力、無畏、無礙解、十八不共法的真如，以及乃至一切智智的真如，能夠被滅盡、捨棄、生起或消亡嗎？」
“No, Blessed Lord! No, Sugata!”
「不是這樣，世尊！不是這樣，善逝！」
47.6“Subhūti,” continued the Blessed One, “those bodhisattva great beings who train accordingly train in the real nature, and they do train in all-aspect omniscience. Subhūti, those bodhisattva great beings who train accordingly train in six perfections, and they do train in all-aspect omniscience. They train in all the aspects of emptiness, they train in the four applications of mindfulness, [F.40.a] and they train in the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. They train in the truths of the noble ones. They train in the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They train in the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. They train in the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They train in the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, {Ki.V: 30} and the eighteen distinct qualities of the buddhas. They train in [the goals], up to and including all-aspect omniscience.
47.6「須菩提，」世尊繼續說道，「那些菩薩摩訶薩按照這樣的方式修行，就是在修行真如，他們確實在修行一切智智。須菩提，那些菩薩摩訶薩按照這樣的方式修行，就是在修行六波羅密多，他們確實在修行一切智智。他們修行空性的一切方面，他們修行四念處，[F.40.a]他們修行正勤、神足、根、力、覺支和八正道。他們修行聖諦。他們修行禪定、四無量心和無色定。他們修行八解脫、九次第定、空、無相和無願。他們修行神通、三摩地和陀羅尼門。他們修行如來十力、四無所畏、四無礙智{Ki.V: 30}和十八不共法。他們修行直到一切智智的所有目標。
47.7“Subhūti, bodhisattva great beings who train accordingly will attain the perfection of all trainings. Subhūti, bodhisattva great beings who train accordingly cannot succumb to Māra, or to the gods within the realm of Māra. Subhūti, bodhisattva great beings who train accordingly will swiftly attain the level at which progress has become irreversible. Subhūti, bodhisattva great beings who train accordingly will experience the perceptual range of their respective tathāgatas. Subhūti, bodhisattva great beings who train accordingly train in the protective Dharma. Subhūti, bodhisattva great beings who train accordingly train in great loving kindness and great compassion. Subhūti, bodhisattva great beings who train accordingly train in order to refine the buddhafields. Subhūti, bodhisattva great beings who train accordingly train in order to bring beings to maturity.
47.7「須菩提，按照這樣修行的菩薩摩訶薩將圓滿一切修行的波羅密多。須菩提，按照這樣修行的菩薩摩訶薩不會為魔所摧，也不會為魔界中的天神所摧。須菩提，按照這樣修行的菩薩摩訶薩將迅速證得不退轉地。須菩提，按照這樣修行的菩薩摩訶薩將體驗各自如來的知見範圍。須菩提，按照這樣修行的菩薩摩訶薩修習護持之法。須菩提，按照這樣修行的菩薩摩訶薩修習大慈和大悲。須菩提，按照這樣修行的菩薩摩訶薩為了莊嚴佛土而修行。須菩提，按照這樣修行的菩薩摩訶薩為了使眾生成熟而修行。」
47.8“Subhūti, [F.40.b] bodhisattva great beings who train accordingly train in order to turn the wheel of the Dharma in three times and twelve ways. Subhūti, bodhisattva great beings who train accordingly train in order to bring all beings to maturity. Subhūti, bodhisattva great beings who train accordingly train in order to ensure that the lineage of the tathāgatas will not be interrupted. Subhūti, bodhisattva great beings who train accordingly train in order to open the portals of immortality. Subhūti, bodhisattva great beings who train accordingly train in order to reveal the unconditioned elements.
47.8「須菩提，菩薩摩訶薩如是而學，為了在三時十二支中轉法輪而學。須菩提，菩薩摩訶薩如是而學，為了使一切有情成熟而學。須菩提，菩薩摩訶薩如是而學，為了確保如來的法脈不會中斷而學。須菩提，菩薩摩訶薩如是而學，為了開啟不死的門戶而學。須菩提，菩薩摩訶薩如是而學，為了顯示無為法而學。」
47.9“Subhūti, inferior beings cannot undertake this training, but bodhisattva great beings who would undertake training do train in it, wishing to extricate all beings from cyclic existence. Subhūti, bodhisattva great beings who train accordingly will not be born among the denizens of the hells. They will not be born in the animal realm, or in the world of Yama. They will not be born in frontier regions or precipitous gorges. They will not be born among refuse scavengers, or among outcastes. They will not be blind, hunchbacked, crippled, or mutilated. They will not be deaf. They will not be armless. They will not be without the sense faculties. Their sense faculties will be intact. Their sense faculties will not be deficient. They will not kill living creatures. They will not steal. They will not commit sexual misconduct. They will not tell lies. They will not slander, or indulge in verbal abuse or irresponsible chatter. They will not have thoughts of covetousness or malice. They will not resort to mistaken views. They will not sustain themselves through wrong livelihood. They will not acquire anything that is inauthentic. [F.41.a] They will not resort to degenerate morality. They will not acquire degenerate morality. Subhūti, bodhisattva great beings who train accordingly will not be born among the long-lived gods.
47.9「須菩提，下劣的有情無法承擔此修行，但願意承擔修行的菩薩摩訶薩會進行此修行，希望能把所有眾生從輪迴中救拔出來。須菩提，按照如此修行的菩薩摩訶薩不會投生在地獄眾生中。他們不會投生在畜生道，或在閻魔世界。他們不會投生在邊地或懸崖峭壁之中。他們不會投生於糞掃衣者，或賤民之中。他們不會盲眼、駝背、跛足或殘缺。他們不會耳聾。他們不會無臂膀。他們不會缺乏根的功能。他們的根會完整。他們的根不會有缺陷。他們不會殺害生命。他們不會偷盜。他們不會犯邪淫。他們不會說謊。他們不會進行兩舌，或惡口或綺語。他們不會有貪欲或瞋恚的念頭。他們不會採取邪見。他們不會以邪命來維持生活。他們不會獲得虛偽不實的東西。他們不會採行毀戒。他們不會獲得毀戒。須菩提，按照如此修行的菩薩摩訶薩不會投生在長壽天之中。」
47.10“If you ask why, {Ki.V: 31} they are endowed with skill in means, so that such bodhisattva great beings possess the skill in means through which they will not be born among the long-lived gods. If you ask why, it is because skill in means is revealed in this very perfection of wisdom. Bodhisattva great beings who possess skill in means will also become absorbed in the meditative concentrations. They will also become absorbed in the immeasurable attitudes. They will also become absorbed in the formless absorptions, but they will not take rebirth [in the realms of form and formlessness] due to the influences of these meditative concentrations, immeasurable attitudes, and formless absorptions.
47.10「須菩提，他們具備方便善巧，所以這樣的菩薩摩訶薩具備方便善巧，因此不會生在長壽天。如果你問為什麼，那是因為方便善巧在這部般若波羅密多中得到了揭示。具備方便善巧的菩薩摩訶薩也會進入禪定。他們也會進入四無量心。他們也會進入無色定，但是他們不會因為這些禪定、四無量心和無色定的影響而在輪迴中受生。」
47.11“Subhūti, bodhisattva great beings who train accordingly will purify the stains of directing their minds to the level of the śrāvakas and the level of the pratyekabuddhas, and so they will acquire refinement of the powers associated with all the attributes of the buddhas.”
47.11「須菩提，菩薩摩訶薩如是修行，將淨除其心趨向聲聞地與辟支佛地的垢染，因此他們將獲得與諸佛一切法相關的力的精煉。」
47.12“Blessed Lord, inasmuch as all phenomena are naturally pure, what are the attributes of the bodhisattva great beings through which this refinement is acquired?”
47.12「世尊，既然一切諸法本來清淨，菩薩摩訶薩通過什麼樣的品質才能獲得這種完善呢？」
47.13“It is so, Subhūti! It is so,” replied the Blessed One. “It is just as you have said. Subhūti, all phenomena are naturally pure. Subhūti, inasmuch as all phenomena are naturally pure, when bodhisattva great beings practice the perfection of wisdom, it is their absence of discouragement and absence of intimidation, Subhūti, that constitutes the perfection of wisdom. Since all simple, ordinary people do not know and do not discern this reality, for the sake of these beings, [F.41.b] bodhisattva great beings practice the perfection of generosity, and 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. They practice the emptiness of internal phenomena, and they practice [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. They practice the applications of mindfulness, and they practice the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. They practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They practice the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, and wishlessness. They practice the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways. They practice the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They practice [the goals], up to and including all-aspect omniscience.
47.13「須菩提，就是這樣！就是這樣，」世尊答道，「須菩提，正如你所說的那樣。須菩提，一切法本來清淨。須菩提，由於一切法本來清淨，當菩薩摩訶薩修習般若波羅密多時，須菩提，正是他們的無退怯和無畏懼，構成了般若波羅密多。由於所有凡夫不知道、不理解這個實相，為了這些眾生的緣故，菩薩摩訶薩修習布施波羅密，也修習持戒波羅密、忍辱波羅密、精進波羅密、禪定波羅密和般若波羅密。他們修習內空，也修習無自性空等所有的空性。他們修習念住和正勤、神足、根、力、覺支和八正道。他們修習聖諦、禪定、四無量心和無色定。他們修習八解脫、九次第定、空、無相和無願。他們修習神通、三摩地和陀羅尼門。他們修習如來十力、四無所畏、四無礙智和十八不共法。他們修習乃至一切智智等所有的[目標]。
47.14“Subhūti, bodhisattva great beings who practice accordingly acquire the powers and fearlessnesses [of the buddhas] with respect to all phenomena, and they will not fall into the level of the śrāvakas or the level of the pratyekabuddhas. Subhūti, bodhisattva great beings who practice accordingly will transcend the thoughts, activities, and distractions of all beings.
47.14「須菩提，菩薩摩訶薩如是修行，對於一切法獲得如來的力和無所畏，不會墮入聲聞地或辟支佛地。須菩提，菩薩摩訶薩如是修行，將超越一切眾生的想法、活動和散亂。
47.15“Subhūti, just as there are few places on earth where the pure gold of the Jambu River is found, in the same way, Subhūti, those beings who have undertaken this training of the perfection of wisdom are few in number. Those beings who become established in the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous. [F.42.a]
47.15「須菩提，譬如閻浮河純金在大地上所在之處甚為稀少，須菩提，同樣地，那些已經承擔般若波羅密多訓練的有情為數極少。那些建立在聲聞地或辟支佛地的有情數量極為眾多。」
47.16“Subhūti, just as there are few beings who have undertaken and maintained actions commensurate with an imperial monarch, {Ki.V: 32} while those beings who have undertaken and maintained actions commensurate with a regional king are much more numerous, in the same way, Subhūti, those beings who have entered upon this path that leads to all-aspect omniscience are few in number, whereas the beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas are much more numerous.
47.16「須菩提，就如同有很少的有情承擔並維持符合轉輪聖王的行為，而那些承擔並維持符合諸侯行為的有情則數量眾多，同樣地，須菩提，那些進入這條導向一切智智之道的有情為數很少，而那些成就在聲聞地或辟支佛地的有情則數量眾多。」
47.17“Subhūti, bodhisattva great beings who are earnestly intent on the real nature are far fewer than those bodhisattva great beings who have set out for unsurpassed, complete enlightenment. Even more numerous than them are those beings who become established on the level of the śrāvakas or the level of the pratyekabuddhas.
47.17「須菩提，深心於實性的菩薩摩訶薩遠遠少於已經發心追求無上正等菩提的菩薩摩訶薩。比這些菩薩摩訶薩更加眾多的，是那些安住於聲聞地或辟支佛地的有情。」
47.18“Subhūti, those who master the reversible levels are much more numerous than the noble children who follow the vehicle of the bodhisattvas and who practice, without hesitation, this profound perfection of wisdom and master the level at which progress has become irreversible. Therefore, Subhūti, bodhisattva great beings who wish to attain the level at which progress has become irreversible and who wish to enter into the level at which progress has become irreversible should train in this profound perfection of wisdom.
47.18「須菩提，掌握可逆轉層次的人遠比追隨菩薩乘、毫不猶豫地修習這深奧的般若波羅密多並掌握不退轉地的善男子要多得多。因此，須菩提，想要證得不退轉地、想要進入不退轉地的菩薩摩訶薩應當修習這深奧的般若波羅密多。」
47.19“Moreover, Subhūti, when bodhisattva great beings practice this profound perfection of wisdom, thoughts associated with miserliness do not arise. Thoughts associated with degenerate morality do not arise. Thoughts associated with indolence do not arise. Thoughts associated with distraction do not arise. Thoughts associated with stupidity do not arise. Thoughts associated with desire do not arise. [F.42.b] Thoughts associated with hatred do not arise. Thoughts associated with delusion do not arise. Thoughts associated with obstinacy do not arise.
47.19「而且，須菩提，當菩薩摩訶薩修習此深奧般若波羅密多時，與慳貪相關聯的想法不會產生。與毀戒相關聯的想法不會產生。與懶惰相關聯的想法不會產生。與散亂相關聯的想法不會產生。與愚癡相關聯的想法不會產生。與貪相關聯的想法不會產生。與瞋相關聯的想法不會產生。與癡相關聯的想法不會產生。與固執相關聯的想法不會產生。
47.20“Thoughts associated with physical forms do not arise. Thoughts associated with feelings, perceptions, formative predispositions, and consciousness do not arise. Thoughts associated with the sense fields, the sensory elements, and the links of dependent origination do not arise. Thoughts associated with the perfections, all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment do not arise. Thoughts associated with 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, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways do not arise. Thoughts associated with the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, and the distinct qualities of the buddhas do not arise. Thoughts associated with [the goals], up to and including all-aspect omniscience, do not arise. If you ask why, Subhūti, it is because when bodhisattva great beings practice this profound perfection of wisdom, they do not apprehend anything at all. Since they are without apprehending, they do not set their minds on anything at all. So it is, Subhūti, that bodhisattva great beings who have trained in this profound perfection of wisdom will have acquired all the perfections. They will have procured all the perfections. They will have acted in harmony with all the perfections. {Ki.V: 33} If you ask why, Subhūti, it is because all the perfections are subsumed in this profound perfection of wisdom.
47.20「須菩提，當菩薩摩訶薩修行這深奧的般若波羅密多時，關於色的想法不會生起。關於受、想、行、識的想法不會生起。關於處、界、緣起支的想法不會生起。關於波羅密多、一切空性、三十七道品的想法不會生起。關於聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門的想法不會生起。關於如來力、無畏、無礙解、佛不共法的想法不會生起。關於一切智智等直到最終目標的想法都不會生起。須菩提，你問為什麼呢？因為菩薩摩訶薩修行這深奧的般若波羅密多時，他們不執著任何事物。既然沒有執著，他們就不會將心識執著於任何事物。須菩提，就是這樣，已經修行這深奧般若波羅密多的菩薩摩訶薩，已經成就了一切波羅密多，已經獲得了一切波羅密多，已經與一切波羅密多相應。須菩提，你問為什麼呢？因為一切波羅密多都包含在這深奧的般若波羅密多中。」
47.21“Subhūti, just as sixty-two sorts of view are subsumed within the view of mundane constructs, in the same way, Subhūti, [F.43.a] all the perfections are subsumed in this profound perfection of wisdom. Subhūti, just as when the faculty of the life force has ceased at the time of a person’s death, all the sense faculties will cease, in the same way, Subhūti, all the other five perfections are subsumed by those who practice this profound perfection of wisdom. Therefore, Subhūti, bodhisattva great beings who wish to transcend all the perfections should train in this profound perfection of wisdom.
47.21「須菩提，正如六十二種見皆包含於世俗見之中，同樣地，須菩提，一切波羅密多皆包含於這深奧的般若波羅密多之中。須菩提，正如當一個士夫命終時，命根停止了，所有的感根也都會停止，同樣地，須菩提，所有其他五種波羅密多都被那些修習這深奧的般若波羅密多的人所包含。因此，須菩提，菩薩摩訶薩如果想要超越一切波羅密多，應當修習這深奧的般若波羅密多。」
47.22“Subhūti, bodhisattva great beings who train in this profound perfection of wisdom train in that which is exalted among all beings, Subhūti, do you think that the beings inhabiting this world system of the great trichiliocosm are many?”
47.22「須菩提，菩薩摩訶薩修習此深奧般若波羅密多，即是修習在一切有情中最為殊勝的法。須菩提，你認為住在這大三千世界中的有情是否眾多？」
“Blessed Lord, they are many! Sugata, they are many! Blessed Lord, if the beings of Jambudvīpa are indeed many, what need one say about the beings in this world system of the great trichiliocosm!”
「世尊，他們確實很多！善逝，他們確實很多！世尊，若是閻浮提的有情已經很多，那麼這大三千世界中的有情又何必說呢！」
47.23“Subhūti,” continued the Blessed One, “if all the beings in this world system of the great trichiliocosm, as many as there are, throughout time had acquired a human body, and all of them had then attained consummate buddhahood in unsurpassed, complete enlightenment, and if there were a [single] bodhisattva great being who had honored each one of all those tathāgatas with robes, alms, bedding, medicines for the treatment of ailments, and many [other] resources for the duration of their lives, without interruption, Subhūti, do you think that the merit of that bodhisattva great being would, on that basis, increase more greatly?” [F.43.b]
47.23「須菩提，假如在這大三千世界中，所有的眾生，有多少就有多少，在漫長的時間裡都獲得了人身，他們全部都成就了佛果，達到無上正等菩提。如果有一位菩薩摩訶薩，用衣服、飲食、臥具、醫藥和許多其他資具供養了所有那些如來，在他們整個生命期間都沒有中斷地供養，須菩提，你認為那位菩薩摩訶薩的福德，因此會增長得更為殊勝嗎？」
“Blessed Lord, it would be great! Sugata, it would be great!”
「世尊，那是很大的福德！善逝，那是很大的福德！」
47.24“Subhūti,” continued the Blessed One, “when a noble son or noble daughter takes up, upholds, recites, masters, and focuses attention correctly on this profound perfection of wisdom, and is earnestly intent on the real nature, his or her merit would increase much more than these [aforementioned merits]. If you ask why, Subhūti, it is because the perfection of wisdom that bodhisattva great beings have will be of great benefit—it will bring about the attainment of unsurpassed, complete enlightenment.
47.24「須菩提，」世尊繼續說道，「當善男子善女人受持、誦讀、修持這深奧的般若波羅密多，並且深心於實性時，他或她的福德會比這些前面提到的福德增長得更多。如果你問為什麼，須菩提，那是因為菩薩摩訶薩所具有的般若波羅密多將帶來大利益——它會導致無上正等菩提的證得。」
47.25“Therefore, Subhūti, bodhisattva great beings who wish to become unsurpassed among all beings, who wish to become a protector to all those beings who are unprotected, who wish to become a refuge to those who are without a refuge, who wish to become a sanctuary for those who are without sanctuary, {Ki.V: 34} who wish to become an eye for the blind, who wish to become a lamp for those immersed in darkness, who wish to attain completely awakened buddhahood, who wish to comprehend the perceptual range of the buddhas, who wish to frolic through the emanational play of the buddhas, who wish to roar the lion’s roar of the buddhas, who wish to beat the great drum of the buddhas, who wish to blow the conch of the buddhas, who wish to enunciate the sermons of the buddhas—all of these should train in this profound perfection of wisdom. Subhūti, among those attainments of excellence, there is nothing at all that bodhisattva great beings who train in the perfection of wisdom will not attain.”
47.25「因此，須菩提，菩薩摩訶薩如果想要超勝一切眾生，如果想要成為無保護者眾生的保護者，如果想要成為無皈依處者的皈依處，如果想要成為無庇護所者的庇護所，如果想要成為盲人之眼，如果想要成為沉浸在黑暗中者的燈光，如果想要證得無上正等菩提，如果想要理解佛的認識範疇，如果想要在佛的化身遊戲中嬉戲，如果想要發出佛的獅子吼，如果想要擊佛的大鼓，如果想要吹佛的螺號，如果想要宣說佛的法語──所有這些菩薩摩訶薩都應當在這深奧的般若波羅密多中修持。須菩提，在這些殊勝成就中，沒有任何一個是修持般若波羅密多的菩薩摩訶薩無法證得的。」
47.26Subhūti then asked, “Blessed Lord, will they also attain the excellence of the śrāvakas? Will they also attain the excellence of the pratyekabuddhas?” [F.44.a]
47.26須菩提隨即請問：「薄伽梵，他們也會證得聲聞的殊勝成就嗎？他們也會證得辟支佛的殊勝成就嗎？」
“Subhūti,” replied the Blessed One, “they will indeed attain the excellence of the śrāvakas and they will also attain the excellence of the pratyekabuddhas, but they should not dwell in those [two modes of excellence]. They should not remain fixed in them. They should perceive them with knowledge and [genuine] view. That is to say, they should transcend them, and enter a bodhisattva’s full maturity.
「須菩提，」世尊回答道，「他們確實會證得聲聞的殊勝，也會證得辟支佛的殊勝，但他們不應住於該二種殊勝。他們不應執著於此。他們應當以智慧知見來認識這些殊勝。也就是說，他們應當超越之，進入菩薩的成熟位。
47.27“Subhūti, bodhisattva great beings who train in this manner will approach all-aspect omniscience. They will attain consummate buddhahood in unsurpassed, complete enlightenment. Subhūti, bodhisattva great beings who train in this manner become worthy recipients of the donations in the world, with its gods, humans, and asuras. Subhūti, bodhisattva great beings who train in this manner outshine all other worthy recipients of worldly donations apart from them—śrāvakas and pratyekabuddhas—and they will approach all-aspect omniscience. Subhūti, bodhisattva great beings who train in this manner do not forsake the perfection of wisdom, and they practice the perfection of wisdom. That is to say, they are not bereft of the perfection of wisdom.
47.27「須菩提，菩薩摩訶薩如是修學，將趨向一切智智。他們將在無上正等菩提中證得無上菩提。須菩提，菩薩摩訶薩如是修學，成為世間應供者，包括天神、人和阿修羅。須菩提，菩薩摩訶薩如是修學，超勝所有其他世間應供者，除了聲聞和辟支佛之外，他們將趨向一切智智。須菩提，菩薩摩訶薩如是修學，不捨棄般若波羅密多，並修行般若波羅密多。也就是說，他們不缺乏般若波羅密多。
47.28“Subhūti, one should know that the bodhisattva great beings who practice this profound perfection of wisdom in this manner possess the attribute of not degenerating from all-aspect omniscience. They give the levels of the śrāvakas and pratyekabuddhas a wide berth, and approach unsurpassed, complete enlightenment.
47.28「須菩提，應當知道，菩薩摩訶薩以這種方式修持這深奧的般若波羅密多的，具有不退失一切智的特性。他們遠離聲聞和辟支佛的地，趨向無上正等菩提。」
47.29“If indeed they were to think, ‘This is the perfection of wisdom! The perfection of wisdom is present here! Through this perfection of wisdom I will attain all-aspect omniscience!’ when they know in that way, they do not practice the perfection of wisdom. [F.44.b] If, on the other hand, they do not know, ‘This is the perfection of wisdom! The perfection of wisdom is present here!’ in that case they neither know nor perceive anyone who possesses the perfection of wisdom, anything that would bring about the perfection of wisdom, {Ki.V: 35} or anyone who would be emancipated through the perfection of wisdom and attain consummate buddhahood in unsurpassed, complete enlightenment. And if they then think, ‘Since the realm of phenomena, the real nature, and the very limit of reality are fixed states, they are not the perfection of wisdom! The perfection of wisdom is not contained in it! There is nothing at all that will be emancipated through this perfection of wisdom!’ then indeed, Subhūti, those bodhisattva great beings who practice accordingly do practice the perfection of wisdom.”
47.29「如果他們認為『這是般若波羅密多！般若波羅密多就在這裡！我將藉由這個般若波羅密多證得一切智智！』當他們以這種方式認識時，他們就沒有在修行般若波羅密多。反之，如果他們不認為『這是般若波羅密多！般若波羅密多就在這裡！』在這種情況下，他們既不認識也不了解任何擁有般若波羅密多的人，任何能導致般若波羅密多的事物，以及任何能藉由般若波羅密多而解脫並在無上正等菩提中證得無上菩提的人。如果他們然後認為『因為法界、真如和實際是決定狀態，所以它們不是般若波羅密多！般若波羅密多不包含於其中！沒有任何事物會藉由這個般若波羅密多而解脫！』那麼，須菩提啊，以這種方式修行的菩薩摩訶薩確實是在修行般若波羅密多。」
47.30This completes the forty-seventh chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
47.30（結尾）