Chapter 6
第六章
6.1The venerable Subhūti then said to the Blessed One, [F.148.b] “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with physical forms, then they are engaging with distinguishing marks and are not practicing the perfection of wisdom. {Dt.139} If they engage in the same manner with feelings, perceptions, formative predispositions, and consciousness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are permanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are permanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are impermanent, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with happiness, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are imbued with suffering, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are imbued with suffering, then they are engaging with distinguishing marks.
6.1尊者須菩提對世尊說：「薄伽梵，當菩薩摩訶薩修習般若波羅密多時，若以不善的方式執著色，則他們是在執著相，而非在修習般若波羅密多。若以同樣的方式執著受、想、行、識，則他們是在執著相。若執著色為常，則他們是在執著相。若執著受、想、行、識為常，則他們是在執著相。若執著色為無常，則他們是在執著相。若執著受、想、行、識為無常，則他們是在執著相。若執著色為樂，則他們是在執著相。若執著受、想、行、識為樂，則他們是在執著相。若執著色為苦，則他們是在執著相。若執著受、想、行、識為苦，則他們是在執著相。
6.2“If they engage with the notion that physical forms are endowed with self, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are endowed with self, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are without self, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are without self, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are at peace, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are at peace, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are not at peace, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are not at peace, then they are engaging with distinguishing marks. [F.149.a] If they engage with the notion that physical forms are void, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are void, then they are engaging with distinguishing marks. If they engage with the notion that physical forms are not void, then they are engaging with distinguishing marks. If they engage with the notion that feelings, perceptions, formative predispositions, and consciousness are not void, then they are engaging with distinguishing marks.
6.2"若菩薩摩訶薩修行般若波羅密多時，若以色有我想而行，則是執著相，若以受、想、行、識有我想而行，則是執著相。若以色無我想而行，則是執著相，若以受、想、行、識無我想而行，則是執著相。若以色寂靜想而行，則是執著相，若以受、想、行、識寂靜想而行，則是執著相。若以色不寂靜想而行，則是執著相，若以受、想、行、識不寂靜想而行，則是執著相。若以色虛空想而行，則是執著相，若以受、想、行、識虛空想而行，則是執著相。若以色不虛空想而行，則是執著相，若以受、想、行、識不虛空想而行，則是執著相。"
6.3“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage unskillfully with the notions that the sense fields, the sensory elements, the links of dependent origination, 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 nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas are permanent, impermanent, imbued with happiness, imbued with suffering, endowed with self, without self, at peace, not at peace, void, or not void, then they are engaging with distinguishing marks.
6.3「世尊，菩薩摩訶薩修學般若波羅密多時，如果以不善巧的方式對待界、處、緣起支、波羅密多、一切空性的諸側面、三十七道品、聖諦、禪定、四無量心、無色定、解脫界、九次第定、空、無相、無願、神通、三摩地門與陀羅尼、如來十力、四無所畏、四無礙智、十八不共法等觀念，認為它們是常、無常、樂、苦、有我、無我、寂靜、不寂靜、虛空或不虛空，那麼他們就是在執著於相。」
6.4“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, if they engage with the notion ‘I am practicing the perfection of wisdom,’ then they are engaging with distinguishing marks. Those bodhisattva great beings are engaging with distinguishing marks. Blessed Lord, [F.149.b] if bodhisattva great beings engage with the notion, ‘Those who practice in that manner are practicing the perfection of wisdom. They are cultivating the perfection of wisdom,’ then they are also engaging with distinguishing marks. One should know this to be the lack of skillful means that bodhisattva great beings might have.”
6.4「世尊，當菩薩摩訶薩修習般若波羅密多時，如果他們執著『我正在修習般若波羅密多』的想法，那麼他們就是在執著相。那些菩薩摩訶薩正在執著相。世尊，如果菩薩摩訶薩執著『那些以這種方式修習的人正在修習般若波羅密多。他們正在培養般若波羅密多』的想法，那麼他們也在執著相。應當知道這就是菩薩摩訶薩可能缺乏的方便。」
6.5Then the venerable Subhūti said, “Venerable Śāradvatīputra, when bodhisattvas practice the perfection of wisdom, if they are intent on, perceive, and find sustenance in physical forms, then they are engaged in the conditioning of physical forms. They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. I say that they will not be released from great sufferings. If they are intent on, perceive, and find sustenance in feelings, perceptions, formative predispositions, or consciousness, then they are engaged in the conditioning of consciousness [and so forth]. They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. They are described as not being released from great sufferings. {Dt.140}
6.5尊者須菩提說："舍利弗，當菩薩修習般若波羅密多時，如果他們執著於、認知並依賴色，那麼他們就陷入了色的施設中。他們將不會從生、老、死、憂、悲、苦、惱、掉舉中解脫。我說他們不會從大苦中解脫。如果他們執著於、認知並依賴受、想、行或識，那麼他們就陷入了識的施設中。他們將不會從生、老、死、憂、悲、苦、惱、掉舉中解脫。他們被描述為不會從大苦中解脫。"
6.6“When bodhisattva great beings practice the perfection of wisdom, if they are intent on, perceive, and find sustenance in the eyes; if they are intent on, perceive, and find sustenance in the ears, nose, tongue, body, or mental faculty; if they are intent on, perceive, and find sustenance in sights; if they are intent on, perceive, and find sustenance in sounds, odors, tastes, tangibles, or mental phenomena; if they are intent on, perceive, and find sustenance in visual consciousness; [F.150.a] if they are intent on, perceive, and find sustenance in auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, or mental consciousness; if they are intent on, perceive, and find sustenance in visually compounded sensory contact; if they are intent on, perceive, and find sustenance in aurally compounded sensory contact, nasally compounded sensory contact, lingually compounded sensory contact, corporeally compounded sensory contact, or mentally compounded sensory contact; if they are intent on, perceive, and find sustenance in feelings conditioned by visually compounded sensory contact; if they are intent on, perceive, and find sustenance in 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, or feelings conditioned by mentally compounded sensory contact; if they are intent on, perceive, and find sustenance in ignorance; if they are intent on, perceive, and find sustenance in formative predispositions, consciousness, name and form, the six sense fields, sensory contact, sensation, craving, grasping, the rebirth process, actual birth, or aging and death; or if they are intent on, perceive, and find sustenance in the perfections, all the aspects of emptiness, the factors conducive to enlightenment, 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 five eyes, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, or the eighteen distinct qualities of the buddhas, then they are engaged in the conditioning of the eighteen distinct qualities of the buddhas [and so forth]. [F.150.b] They will not be released from birth, aging, death, sorrow, lamentation, suffering, discomfort, and agitation. They are described as not being released from great sufferings.
6.6「尊者舍利弗，菩薩摩訶薩修習般若波羅密多時，若對眼執著、看待並且依賴；若對耳、鼻、舌、身或意執著、看待並且依賴；若對色執著、看待並且依賴；若對聲、香、味、觸或法執著、看待並且依賴；若對眼識執著、看待並且依賴；若對耳識、鼻識、舌識、身識或意識執著、看待並且依賴；若對眼觸執著、看待並且依賴；若對耳觸、鼻觸、舌觸、身觸或意觸執著、看待並且依賴；若對眼觸所生受執著、看待並且依賴；若對耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受或意觸所生受執著、看待並且依賴；若對無明執著、看待並且依賴；若對行、識、名色、六入、觸、受、愛、取、有、生或老死執著、看待並且依賴；或若對波羅密多、一切空性、覺支、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、五眼、三摩地門與陀羅尼、如來十力、四無所畏、四無礙智或十八不共法執著、看待並且依賴，則他們執著於十八不共法等之施設。他們將不能解脫於生、老、死、憂、悲、苦、惱及掉舉。他們被說為不能解脫於大苦。」
6.7“Venerable Śāradvatīputra, if bodhisattva great beings lack the good fortune to actualize even the level of the śrāvakas, or the level of the pratyekabuddhas, how could they possibly attain manifest buddhahood in unsurpassed, complete enlightenment? That would be impossible!
6.7「尊者舍利弗，如果菩薩摩訶薩缺乏善根福德，甚至無法成就聲聞地或辟支佛地，那麼他們怎麼可能證得無上正等菩提呢？這是絕對不可能的！」
6.8“Venerable Śāradvatīputra, if bodhisattvas practice the perfection of wisdom in that manner, one should know them to be without skill in means.”
6.8「尊者舍利弗，如果菩薩們以那樣的方式修習般若波羅密多，應當知道他們缺乏方便善巧。」
6.9“Venerable Subhūti, how may one know, when bodhisattva great beings are practicing the perfection of wisdom, that they do possess skill in means?”
6.9「尊者須菩提，菩薩摩訶薩在修習般若波羅密多時，如何才能知道他們確實具備方便善巧？」
6.10“Venerable Śāradvatīputra,” replied Subhūti, “when bodhisattva great beings practice the perfection of wisdom, and do not engage with physical forms; do not engage with feelings, perceptions, formative predispositions, or consciousness; do not engage with the distinguishing marks of physical forms; do not engage with the distinguishing marks of feelings, perceptions, formative predispositions, or consciousness; do not engage with the notion that physical forms are permanent; do not engage with the notion that physical forms are impermanent, the notion that physical forms are imbued with happiness, the notion that physical forms are imbued with suffering, the notion that physical forms are endowed with self, the notion that physical forms are without self, the notion that physical forms are at peace, the notion that physical forms are not at peace, the notion that physical forms are empty, the notion that physical forms are not empty, the notion that physical forms are with signs, the notion that physical forms are without signs, the notion that physical forms are with aspirations, the notion that physical forms are without aspirations, the notion that physical forms are void, or the notion that physical forms are not void; and do not engage with the notion that feelings, perceptions, formative predispositions, or consciousness are permanent; [F.151.a] do not engage with the notion that these are impermanent, the notion that they are imbued with happiness, the notion that they are imbued with suffering, the notion that they are endowed with self, the notion that they are without self, the notion that they are at peace, the notion that they are not at peace, the notion that they are empty, the notion that they are not empty, the notion that they are with signs, the notion that they are without signs, {Dt.141} the notion that they are with aspirations, the notion that they are without aspirations, the notion that they are void, or the notion that they are not void, then at that time one should know that those bodhisattva great beings do possess skill in means.
6.10「尊者舍利弗，」須菩提回答說，「當菩薩摩訶薩修習般若波羅密多時，不執著於色；不執著於受、想、行、識；不執著於色的相；不執著於受、想、行、識的相；不執著於色是常的想法；不執著於色是無常、色是樂、色是苦、色是有我、色是無我、色是寂靜、色是不寂靜、色是空、色是不空、色是有相、色是無相、色是有願、色是無願、色是虛空或色是不虛空的想法；也不執著於受、想、行、識是常的想法；不執著於這些是無常、這些是樂、這些是苦、這些是有我、這些是無我、這些是寂靜、這些是不寂靜、這些是空、這些是不空、這些是有相、這些是無相、這些是有願、這些是無願、這些是虛空或這些是不虛空的想法，那麼在那時就應當知道，這些菩薩摩訶薩確實具有方便善巧。
6.11“If you were to ask why, Venerable Śāradvatīputra, it is because the emptiness of physical forms is not physical forms. Physical forms are not other than emptiness, nor is emptiness other than physical forms. Emptiness is indeed physical forms, and the nature of physical forms is indeed emptiness. The emptiness of feelings, perceptions, formative predispositions, and consciousness is not consciousness [and the aforementioned aggregates]. Consciousness [and the other aggregates] are not other than emptiness, nor is emptiness other than consciousness. Emptiness is indeed consciousness, and the nature of consciousness is indeed emptiness. The emptiness of the sense fields, the sensory elements, the links of dependent origination, the perfections, all the aspects of emptiness, the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, 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 is not the eighteen distinct qualities of the buddhas [and so forth]. The eighteen distinct qualities of the buddhas [and so forth] are not other than emptiness, [F.151.b] nor is emptiness other than the eighteen distinct qualities of the buddhas [and so forth]. Emptiness is indeed the eighteen distinct qualities of the buddhas [and so forth], and the eighteen distinct qualities of the buddhas [and so forth] are indeed emptiness. Venerable Śāradvatīputra, one should know that bodhisattva great beings who practice the perfection of wisdom in that manner do possess skill in means. [B11]
6.11「尊者舍利弗，何以故？色之空性不是色。色不異於空，空亦不異於色。空即是色，色之本性即是空。受、想、行、識之空性不是識。識不異於空，空亦不異於識。空即是識，識之本性即是空。處之空性、界之空性、緣起支之空性、波羅密多之空性、一切空性方面、覺支、聖諦、禪定、無量心、無色定、解脫界、九次第定、空、無相、無願、神通、三摩地門、陀羅尼、如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法之空性不是十八不共法。十八不共法不異於空，空亦不異於十八不共法。空即是十八不共法，十八不共法即是空。尊者舍利弗，應當知道，菩薩摩訶薩以那樣的方式修習般若波羅密多，確實具有方便善巧。」
6.12“Venerable Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner will have the good fortune to attain manifest buddhahood in unsurpassed, complete enlightenment. Even when they are practicing the perfection of wisdom, they do not accept that they are practicing it. Even when they are not practicing it, they do not accept that they are not practicing it. Even when they are both practicing and not practicing it, they do not accept that they are [both practicing] and not practicing it. Even when they are neither practicing nor not practicing it, they do not accept that they are [neither practicing nor] not practicing it.”
6.12「舍利弗，菩薩摩訶薩若如是修行般若波羅密多，定能成就無上正等菩提。彼諸菩薩摩訶薩修行般若波羅密多時，不著修行相；不修行時，亦不著不修行相；既修行又不修行時，不著修行及不修行相；既不修行又非不修行時，亦不著既不修行及非不修行相。」
6.13“Why, Venerable Subhūti, when bodhisattva great beings practice the perfection of wisdom, do they not accept that they are practicing it even when they are practicing it? Why do they not accept that they are not practicing it even when they are not practicing it? Why do they not accept that they are both practicing and not practicing it, even when they are both practicing and not practicing it? Why do they not accept that they are [neither practicing nor] not practicing it, even when they are neither practicing nor not practicing it?”
6.13「尊者須菩提，菩薩摩訶薩修習般若波羅密多時，即便在修習之際，為什麼不執著自己在修習？即便在不修習之際，為什麼不執著自己沒有修習？即便在既修習又不修習之際，為什麼不執著自己既在修習又沒有修習？即便在既不修習又不是不修習之際，為什麼不執著自己既不修習又不是不修習？」
6.14“Venerable Śāradvatīputra,” replied Subhūti, “this is because they do not apprehend the intrinsic nature of the perfection of wisdom. If you ask why, it is because the perfection of wisdom has the intrinsic nature of nonentity. That, Venerable Śāradvatīputra, is the formulation explaining how, when bodhisattva great beings practice the perfection of wisdom, they do not accept that they are practicing it; nor indeed do they accept that they are not practicing it; nor do they accept that they are [both practicing and] not practicing it, even when they are both practicing and not practicing it; [F.152.a] nor do they accept that they are [neither practicing nor] not practicing it, even when they are neither practicing nor not practicing it. If one were to ask why, it is because they have understood that all phenomena have the intrinsic nature of nonentity, and have not appropriated them.
6.14「尊者舍利弗，」須菩提回答道，「這是因為他們不執著般若波羅密多的自性。如果你問為什麼，那是因為般若波羅密多具有無實物的自性。尊者舍利弗，這就是解釋當菩薩摩訶薩修習般若波羅密多時，他們不接受自己在修習它；他們也不接受自己沒有修習它；他們不接受自己既在修習又沒有修習它，即使他們既在修習又沒有修習它；他們也不接受自己既不修習又不沒有修習它，即使他們既不修習又不沒有修習它。如果有人問為什麼，那是因為他們已經領悟所有諸法都具有無實物的自性，並且沒有執取它們。
6.15“When bodhisattva great beings practice the perfection of wisdom in this manner, if they are not disheartened, not intimidated, not afraid, not terrified, and will not be terrified, then, Venerable Śāradvatīputra, one should know that these bodhisattva great beings are approaching all-aspect omniscience. {Dt.142}
6.15「菩薩摩訶薩如是修習般若波羅密多時，如果不灰心、不驚怖、不害怕、不恐怖，將來也不會恐怖，那麼尊者舍利弗，應當知道這些菩薩摩訶薩正在趨近一切智智。」
6.16“This all-aspect omniscience indeed is without duality and cannot be divided into two because all phenomena are without intrinsic nature. It is the meditative stability of bodhisattva great beings called the nonarising of all phenomena . It is spacious, supreme, and indeterminate, and it cannot be misappropriated by any śrāvakas or pratyekabuddhas. Bodhisattva great beings who engage in this meditative stability will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”
6.16「這個一切智智確實是無二的，不能分成兩個部分，因為一切法都是無自性的。這是菩薩摩訶薩稱為一切諸法無生的三摩地。它廣大、殊勝且無記，不能被任何聲聞或辟支佛所領受。從事於這個三摩地的菩薩摩訶薩將迅速證得無上正等菩提的無上菩提。」
6.17“Venerable Subhūti, do bodhisattva great beings who engage with this meditative stability alone swiftly attain consummate buddhahood in unsurpassed, complete enlightenment, or are there also other meditative stabilities similar to it?”
6.17「尊者須菩提，菩薩摩訶薩唯由安住於此三摩地才能迅速證得無上正等菩提，抑或還有其他相似的三摩地呢？」
6.18“Venerable Śāradvatīputra,” replied Subhūti, “there are indeed other meditative stabilities, engaging with which bodhisattva great beings swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”
6.18「尊者舍利弗，」須菩提回答：「的確還有其他三摩地，菩薩摩訶薩依靠它們而能迅速證得無上正等菩提的無上菩提。」
6.19“Venerable Subhūti, engaging with which other meditative stabilities will bodhisattva great beings swiftly attain consummate buddhahood in unsurpassed, complete enlightenment?”
6.19「尊者須菩提，菩薩摩訶薩藉由證入哪些其他的三摩地，將迅速證得無上菩提？」
6.20Subhūti replied, [F.152.b] “Venerable Śāradvatīputra, (1) there is the meditative stability of bodhisattva great beings named heroic valor . Engaging with this meditative stability, bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. Similarly, (2) there is the meditative stability named precious seal . (3) There is the meditative stability named lion’s play . (4) There is the meditative stability named beautiful moon . (5) There is the meditative stability named crest of the moon’s victory banner . (6) There is the meditative stability named surpassing all phenomena . (7) There is the meditative stability named seal of all phenomena . (8) There is the meditative stability named surveying the crown pinnacle . (9) There is the meditative stability named certainty in the realm of phenomena . (10) There is the meditative stability named crest of certainty’s victory banner . (11) There is the meditative stability named vajra . (12) There is the meditative stability named seal of entry into all phenomena . (13) There is the meditative stability named consecrated as a king of meditative stabilities . (14) There is the meditative stability named diffusion of light rays . (15) There is the meditative stability named array of power . (16) There is the meditative stability named sublimation [of all phenomena] . (17) There is the meditative stability named engaging with certainty in lexical explanations . (18) There is the meditative stability named entry into designations . (19) There is the meditative stability named observation of spatial directions . (20) There is the meditative stability named receiving the seal . (21) There is the meditative stability named unimpaired . (22) There is the meditative stability named oceanic seal gathering all phenomena . (23) There is the meditative stability named permeation of space . (24) There is the meditative stability named vajra maṇḍala . (25) There is the meditative stability named shoulder ornament of the victory banner’s crest . [F.153.a] (26) There is the meditative stability named crest of power . (27) There is the meditative stability named pursuit of the stream . (28) There is the meditative stability named yawning lion . (29) There is the meditative stability named out of order . (30) There is the meditative stability named repudiation of mental afflictions . (31) There is the meditative stability named illumination . (32) There is the meditative stability named unseeking . (33) There is the meditative stability named no fixed abode . (34) There is the meditative stability named free from mentation . (35) There is the meditative stability named taintless lamp . (36) There is the meditative stability named boundless light . (37) There is the meditative stability named illuminator . (38) There is the meditative stability named total illumination . (39) There is the meditative stability named pure sanctuary . (40) There is the meditative stability named immaculate light . {Dt.143} (41) There is the meditative stability named bringer of joy . (42) There is the meditative stability named lightning lamp . (43) There is the meditative stability named inexhaustible . (44) There is the meditative stability named unvanquished . (45) There is the meditative stability named majestic . (46) There is the meditative stability named free from extinction . (47) There is the meditative stability named unmoving . (48) There is the meditative stability named without fear . (49) There is the meditative stability named lamp of the sun . (50) There is the meditative stability named immaculate moon . (51) There is the meditative stability named lamp of wisdom . (52) There is the meditative stability named pure appearance . (53) There is the meditative stability named illuminating . (54) There is the meditative stability named engaging in performance . (55) There is the meditative stability named crest of wisdom . (56) There is the meditative stability named vajra-like . (57) There is the meditative stability named stability of mind . (58) There is the meditative stability named observing everything . (59) There is the meditative stability named consecrated . (60) There is the meditative stability named jewel cusp . (61) There is the meditative stability named seal of the Dharma . [F.153.b] (62) There is the meditative stability named sameness of all phenomena . (63) There is the meditative stability named renunciation of delight . (64) There is the meditative stability named sublimation of phenomena . (65) There is the meditative stability named dispersal . (66) There is the meditative stability named distinguishing the terms associated with all phenomena . (67) There is the meditative stability named establishing the sameness of letters . (68) There is the meditative stability named devoid of letters . (69) There is the meditative stability named eradication of referents . (70) There is the meditative stability named unmodified . (71) There is the meditative stability named no aspect . (72) There is the meditative stability named ascertainment of names . (73) There is the meditative stability named roaming . (74) There is the meditative stability named devoid of darkness . (75) There is the meditative stability named engaging in conduct . (76) There is the meditative stability named unwavering . (77) There is the meditative stability named transcendence of the range . (78) There is the meditative stability named accumulation of all attributes . (79) There is the meditative stability named abiding without mentation . (80) There is the meditative stability named blossoming and vibrance of the flowers of virtue . (81) There is the meditative stability named endowed with the factors conducive to enlightenment . (82) There is the meditative stability named boundless eloquence . (83) There is the meditative stability named equal to the unequaled . (84) There is the meditative stability named transcending all phenomena . (85) There is the meditative stability named utterly devoid of delimitation . (86) There is the meditative stability named dispelling of doubt . (87) There is the meditative stability named without settled focus . (88) There is the meditative stability named single array . (89) There is the meditative stability named manifest attainment of aspects . (90) There is the meditative stability named unity . (91) There is the meditative stability named nonexclusion . (92) There is the meditative stability named comprehension of all bases of rebirth [through realization] . [F.154.a] (93) There is the meditative stability named entrance to symbols and sounds . (94) There is the meditative stability named devoid of vocalic syllables . (95) There is the meditative stability named burning lamp . (96) There is the meditative stability named purification of defining characteristics . (97) There is the meditative stability named nondistinguished . (98) There is the meditative stability named endowed with all finest aspects . (99) There is the meditative stability named absence of joy with respect to all happiness and suffering . (100) There is the meditative stability named inexhaustible cornucopia . (101) There is the meditative stability named dhāraṇī intelligence . (102) There is the meditative stability named complete elimination of right and wrong . (103) There is the meditative stability named calming of all deviations and obstacles . (104) There is the meditative stability named absence of disharmony . (105) There is the meditative stability named taintless light . (106) There is the meditative stability named endowed with the essence . (107) There is the meditative stability named taintless light of the full moon . (108) There is the meditative stability named lightning light . {Dt.144} (109) There is the meditative stability named great ornament . (110) There is the meditative stability named illuminator of all worlds . (111) There is the meditative stability named sameness of meditative stability . (112) There is the meditative stability named taintless principle devoid of impurities . (113) There is the meditative stability named convergence in nonaffliction . (114) There is the meditative stability named engaging in remaining without an objective support . (115) There is the meditative stability named abiding in the real nature without mentation . (116) There is the meditative stability named tamed by dispelling the misery of corporeality . (117) There is the meditative stability named obliterating defects of speech, transforming them as if into space . And, [F.154.b] Śāradvatīputra, (118) there is the meditative stability named unattached, liberated, and uncovered like space . By engaging with these meditative stabilities, bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment. And there are also countless and inestimable other gateways of meditative stability and dhāraṇī, like these, through which bodhisattva great beings will swiftly attain consummate buddhahood in unsurpassed, complete enlightenment.”
6.20須菩提答道：「舍利弗，菩薩摩訶薩有(1)名為勇猛三昧的三摩地。菩薩摩訶薩安住於此三摩地，將迅速證得無上正等菩提。同樣地，(2)有名為寶印三昧的三摩地。(3)有名為獅子遊戲三昧的三摩地。(4)有名為美月三昧的三摩地。(5)有名為月勝幡頂三昧的三摩地。(6)有名為超越一切法三昧的三摩地。(7)有名為一切法印三昧的三摩地。(8)有名為觀察頂峰三昧的三摩地。(9)有名為法界中確定三昧的三摩地。(10)有名為確定勝幡頂三昧的三摩地。(11)有名為金剛三昧的三摩地。(12)有名為一切法入印三昧的三摩地。(13)有名為灌頂為三摩地王三昧的三摩地。(14)有名為光明放射三昧的三摩地。(15)有名為力陣三昧的三摩地。(16)有名為昇華三昧的三摩地。(17)有名為確定字句說法中安住三昧的三摩地。(18)有名為施設入三昧的三摩地。(19)有名為觀察空間方向三昧的三摩地。(20)有名為受印三昧的三摩地。(21)有名為無損三昧的三摩地。(22)有名為海印三昧攝一切法的三摩地。(23)有名為虛空遍滿三昧的三摩地。(24)有名為金剛壇城三昧的三摩地。(25)有名為勝幡頂肩莊嚴三昧的三摩地。(26)有名為力頂三昧的三摩地。(27)有名為追逐法流三昧的三摩地。(28)有名為獅子頻呻三昧的三摩地。(29)有名為顛倒三昧的三摩地。(30)有名為棄離煩惱三昧的三摩地。(31)有名為照明三昧的三摩地。(32)有名為無求三昧的三摩地。(33)有名為無住三昧的三摩地。(34)有名為無心念三昧的三摩地。(35)有名為無垢燈三昧的三摩地。(36)有名為無邊光三昧的三摩地。(37)有名為照者三昧的三摩地。(38)有名為全面照明三昧的三摩地。(39)有名為清淨庇護所三昧的三摩地。(40)有名為無垢光三昧的三摩地。(41)有名為喜樂施予者三昧的三摩地。(42)有名為閃電燈三昧的三摩地。(43)有名為無窮盡三昧的三摩地。(44)有名為不可勝三昧的三摩地。(45)有名為威嚴三昧的三摩地。(46)有名為不滅三昧的三摩地。(47)有名為不動三昧的三摩地。(48)有名為無畏三昧的三摩地。(49)有名為日光燈三昧的三摩地。(50)有名為無垢月三昧的三摩地。(51)有名為智光燈三昧的三摩地。(52)有名為清淨顯現三昧的三摩地。(53)有名為照亮三昧的三摩地。(54)有名為安住表演三昧的三摩地。(55)有名為智慧頂三昧的三摩地。(56)有名為金剛喻三昧的三摩地。(57)有名為心安定三昧的三摩地。(58)有名為觀察一切三昧的三摩地。(59)有名為灌頂三昧的三摩地。(60)有名為寶尖端三昧的三摩地。(61)有名為法印三昧的三摩地。(62)有名為平等性三昧的三摩地。(63)有名為捨離喜樂三昧的三摩地。(64)有名為法昇華三昧的三摩地。(65)有名為遣散三昧的三摩地。(66)有名為區分一切法相關名稱三昧的三摩地。(67)有名為建立字母平等三昧的三摩地。(68)有名為無字母三昧的三摩地。(69)有名為滅除所指三昧的三摩地。(70)有名為不改變三昧的三摩地。(71)有名為無相三昧的三摩地。(72)有名為名字確定三昧的三摩地。(73)有名為遨遊三昧的三摩地。(74)有名為無暗三昧的三摩地。(75)有名為安住行為三昧的三摩地。(76)有名為不動搖三昧的三摩地。(77)有名為超越範圍三昧的三摩地。(78)有名為一切德相積集三昧的三摩地。(79)有名為無心念安住三昧的三摩地。(80)有名為戒花開放與光彩三昧的三摩地。(81)有名為具備覺支三昧的三摩地。(82)有名為無邊辯才三昧的三摩地。(83)有名為等同無上三昧的三摩地。(84)有名為超越一切法三昧的三摩地。(85)有名為完全無界限三昧的三摩地。(86)有名為遣除疑惑三昧的三摩地。(87)有名為無固定焦點三昧的三摩地。(88)有名為單一陣列三昧的三摩地。(89)有名為顯現相證得三昧的三摩地。(90)有名為統一三昧的三摩地。(91)有名為不排斥三昧的三摩地。(92)有名為理解一切生死基礎的三昧的三摩地。(93)有名為標幟與聲入三昧的三摩地。(94)有名為無音節三昧的三摩地。(95)有名為燃燒燈三昧的三摩地。(96)有名為相清淨三昧的三摩地。(97)有名為無區別三昧的三摩地。(98)有名為具備所有細微相三昧的三摩地。(99)有名為對一切樂苦無喜三昧的三摩地。(100)有名為無窮豐盛三昧的三摩地。(101)有名為陀羅尼智慧三昧的三摩地。(102)有名為完全消除是非三昧的三摩地。(103)有名為平息一切偏差與障礙三昧的三摩地。(104)有名為無不和三昧的三摩地。(105)有名為無垢光三昧的三摩地。(106)有名為具備本質三昧的三摩地。(107)有名為滿月無垢光三昧的三摩地。(108)有名為閃電光三昧的三摩地。(109)有名為大莊嚴三昧的三摩地。(110)有名為照亮一切世界三昧的三摩地。(111)有名為三摩地平等性三昧的三摩地。(112)有名為無垢原則無污垢三昧的三摩地。(113)有名為不染聚合三昧的三摩地。(114)有名為安住無所依而安住三昧的三摩地。(115)有名為無心念安住於真如三昧的三摩地。(116)有名為由遣散色相痛苦而調伏三昧的三摩地。(117)有名為滅除言語缺陷，如同轉化為虛空三昧的三摩地。舍利弗，(118)有名為無執著、解脫、如同虛空不被覆蓋的三昧的三摩地。菩薩摩訶薩安住於這些三摩地，將迅速證得無上正等菩提。而且還有無數不可衡量的其他三摩地門與陀羅尼，類似於這些，菩薩摩訶薩透過安住於這些，將迅速證得無上正等菩提。」
6.21Then, through the power of the Buddha, the venerable Subhūti said, “Venerable Śāradvatīputra, the tathāgatas, arhats, genuine perfect buddhas of the past have indeed prophesied that any bodhisattva great being who dwells in those meditative stabilities will attain unsurpassed, complete enlightenment. The tathāgatas, arhats, completely awakened buddhas who are presently alive, residing in the world systems of the ten directions, numerous as the grains of sand of the river Gaṅgā, also prophesied that those bodhisattva great beings will attain unsurpassed, complete enlightenment.
6.21那時，尊者須菩提藉由佛陀的加持力說道：「尊者舍利弗，過去的如來、阿羅漢、完全覺悟的佛陀確實已經授記，任何住於那些三摩地的菩薩摩訶薩都將證得無上正等菩提。現在住於十方世界的如來、阿羅漢、完全覺悟的佛陀，數量如同恆河沙粒般眾多，也授記那些菩薩摩訶薩將證得無上正等菩提。」
6.22“Bodhisattva great beings do not even observe those meditative stabilities. They will not give rise to conceits on account of those meditative stabilities, thinking, ‘I have been absorbed in meditation. I am absorbed in meditation. I will be absorbed in meditation.’ [F.155.a] All such conceptual imaginations are absent and will not arise.” {Dt.145}
6.22「菩薩摩訶薩根本不觀察那些三摩地。他們不會因為那些三摩地而生起慢，認為『我已經入於禪定。我現在入於禪定。我將來會入於禪定。』所有這樣的概念想象都不存在，也不會生起。」
6.23“Venerable Subhūti, are bodhisattva great beings who dwell in these meditative stabilities prophesied by the tathāgatas, arhats, completely awakened buddhas?”
6.23「尊者須菩提，住於這些三摩地中的菩薩摩訶薩是否得到如來、阿羅漢、完全覺悟的佛陀的授記呢？」
6.24“Venerable Śāradvatīputra, that is not the case!” replied Subhūti. “If you ask why, Venerable Śāradvatīputra, the perfection of wisdom, the meditative stabilities, and bodhisattva great beings are not distinct from one another. Rather, the perfection of wisdom itself constitutes the meditative stabilities. The meditative stabilities themselves constitute the bodhisattvas. The bodhisattvas themselves constitute the meditative stabilities.”
6.24尊者須菩提回答說：「尊者舍利弗，事實並非如此！尊者舍利弗，為什麼呢？般若波羅密多、禪定和菩薩摩訶薩並不相互區別。般若波羅密多本身就構成了禪定。禪定本身就構成了菩薩摩訶薩。菩薩摩訶薩本身就構成了禪定。」
6.25“Venerable Subhūti, if the meditative stabilities and the bodhisattvas are not distinct from one another, and if the meditative stabilities are themselves the bodhisattvas, and the bodhisattvas are themselves the meditative stabilities owing to the sameness of all phenomena, is it then possible to teach those meditative stabilities?”
6.25「尊者須菩提，如果三摩地與菩薩不相區別，如果三摩地本身就是菩薩，菩薩本身就是三摩地，這是因為一切法的平等性，那麼是否有可能教導那些三摩地呢？」
“Venerable Śāradvatīputra, it is not!” replied Subhūti.
「尊者舍利弗，不是這樣！」須菩提回答說。
6.26“Venerable Subhūti, do those noble children perceive these meditative stabilities?”
6.26「尊者須菩提，那些善男子是否覺知這些三摩地？」
“Venerable Śāradvatīputra, they do not perceive them!” replied Subhūti.
「尊者舍利弗，他們不知覺它們。」須菩提回答說。
6.27“How do they not perceive them?”
6.27「他們怎樣才不會知覺呢？」
“Because they are without conceptual thought,” replied Subhūti.
「因為他們沒有概念，」須菩提回答。
6.28“How are they without conceptual thought?”
6.28「他們怎樣沒有分別念？」
“They are without conceptual thought because all phenomena are nonexistent,” replied Subhūti. “So it is that those noble children have no conceptual thoughts regarding those meditative stabilities. That, Venerable Śāradvatīputra, is the formulation explaining how those noble children are not conscious of those meditative stabilities. They do not perceive them.”
「一切法非有，所以無分別念，」須菩提答道。「就是這樣，那些善男子對於那些三摩地沒有分別念。舍利弗尊者，這就是解釋那些善男子為什麼沒有意識到那些三摩地的說法。他們不能感知它們。」
6.29“Why are they not conscious, and why do they not perceive them?” [F.155.b]
6.29「為什麼他們不覺知，為什麼他們不認知呢？」
“They are not conscious and do not perceive them because the meditative stabilities are nonexistent, and bodhisattva great beings, also, are nonexistent,” replied Subhūti.
「他們不能覺知，也不能認知，因為禪定三摩地是非有的，而且菩薩摩訶薩也是非有的，」須菩提回答道。
6.30Then the Blessed Lord congratulated the venerable Subhūti with these words: “Well said, Subhūti! Well said! You, whom I have declared to be foremost among śrāvakas practicing free from afflicted mental states, have spoken these words eloquently! So it is that bodhisattva great beings should indeed train in the perfection of wisdom, {Dt.146} and they should train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity. They should train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas.”
6.30然後世尊對尊者須菩提說出這些言詞，讚許他說：「說得好，須菩提！說得好！你是我宣說的在聲聞中最首要的、修持遠離煩惱的人，你已經很巧妙地說出了這些言詞！菩薩摩訶薩應當確實在般若波羅密多中修持，並且應當在禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜中修持。他們應當在覺支中修持，直到並包括佛的十八種不共法。」
6.31Then the venerable Śāradvatīputra asked the Blessed One, “Blessed Lord, do bodhisattva great beings train in the perfection of wisdom without apprehending anything, and do they train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity without apprehending anything? Do they train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas, without apprehending anything?”
6.31隨後，尊者舍利弗問世尊說：「世尊，菩薩摩訶薩是否在不執著任何事物的情況下修習般若波羅密多，是否在不執著任何事物的情況下修習禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜？是否在不執著任何事物的情況下修習覺支和果報諸法，乃至十八不共佛法？」
6.32“Śāradvatīputra,” replied the Blessed Lord, “when bodhisattva great beings train accordingly, they do train in the perfection of wisdom without apprehending anything, and they do train in the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity without apprehending anything. They do train in the factors conducive to enlightenment and [in the fruitional attributes], up to and including the eighteen distinct attributes of the buddhas, without apprehending anything.” [F.156.a]
6.32「舍利弗，菩薩摩訶薩如是修學時，實則無所執著地修學般若波羅密多，無所執著地修學禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜。無所執著地修學覺支，乃至修學十八種佛的不共法，」世尊回答道。
6.33Then the venerable Śāradvatīputra asked, “Blessed Lord, what is it that they do not apprehend?”
6.33那時尊者舍利弗問世尊說：「世尊，他們不執著什麼呢？」
The Blessed Lord replied, “Owing to the utter purity [of all phenomena], they do not apprehend a self. They do not apprehend sentient beings, life forms, living beings , life , living creatures, individuals, human beings , people , actors, experiencers, knowers, [or viewers]. Owing to the utter purity [of all phenomena], they do not apprehend the aggregates, the sense fields, the sensory elements, or the links of dependent origination. Owing to the utter purity [of all phenomena], they do not apprehend [the truth of] suffering. Owing to the utter purity [of all phenomena], they do not apprehend [the truths of] the cause of suffering, the cessation of suffering , or the path that leads to it. Owing to the utter purity [of all phenomena], they do not apprehend the realm of desire. Owing to the utter purity [of all phenomena], they do not apprehend the realm of form. Owing to the utter purity [of all phenomena], they do not apprehend the realm of formlessness. Owing to the utter purity [of all phenomena], they do not apprehend the perfections. Owing to the utter purity [of all phenomena], they do not apprehend the factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, or the eighteen distinct qualities of the buddhas. Owing to the utter purity [of all phenomena], they do not apprehend those who enter the stream to nirvāṇa. Owing to the utter purity [of all phenomena], they do not apprehend those who are destined for only one more rebirth, those who will not be reborn, those who have attained arhatship, or pratyekabuddhas. [F.156.b] Owing to the utter purity [of all phenomena], they do not apprehend bodhisattvas. Owing to the utter purity [of all phenomena], they do not apprehend enlightenment. Owing to the utter purity [of all phenomena], they do not apprehend buddhas.”
世尊回答說：「由於一切諸法的究竟清淨，他們不執著我。他們不執著眾生、有情、生者、壽者、生命、士夫、人類、人民、作者、受者、知者或見者。由於一切諸法的究竟清淨，他們不執著蘊、處、界或緣起支。由於一切諸法的究竟清淨，他們不執著苦。由於一切諸法的究竟清淨，他們不執著集、滅或道。由於一切諸法的究竟清淨，他們不執著欲界。由於一切諸法的究竟清淨，他們不執著色界。由於一切諸法的究竟清淨，他們不執著無色界。由於一切諸法的究竟清淨，他們不執著波羅密多。由於一切諸法的究竟清淨，他們不執著覺支、聖諦、禪定、四無量心、無色定、解脫界、九次第定、空、無相、無願、神通、三摩地門、陀羅尼、如來十力、四無所畏、四無礙智、大慈、大悲或十八不共法。由於一切諸法的究竟清淨，他們不執著入流者。由於一切諸法的究竟清淨，他們不執著一來者、不還者、阿羅漢或辟支佛。由於一切諸法的究竟清淨，他們不執著菩薩。由於一切諸法的究竟清淨，他們不執著菩提。由於一切諸法的究竟清淨，他們不執著佛陀。」
6.34“Blessed Lord, what is that purity?”
6.34"世尊，什麼是清淨？"
“Purity indicates that all phenomena are nonarising, unceasing, neither afflicted nor purified, nonemerging, nonapprehensible, and unconditioned,” replied the Blessed One. “Śāradvatīputra, so it is that bodhisattva great beings train with respect to all phenomena, without apprehending anything.”
「清淨是指一切法無生、不滅、既不雜染也不清淨、不出現、不可得、無為，」世尊回答道。「舍利弗，菩薩摩訶薩就是這樣，對一切法進行修學，而不執著任何事物。」
6.35“Blessed Lord, in what phenomena do bodhisattva great beings who train accordingly then train?”
6.35「世尊，那麼菩薩摩訶薩按照這樣修行，是在什麼現象中修行呢？」
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train accordingly, do not train in anything at all. {Dt.147} If you ask why, Śāradvatīputra, it is because these phenomena are nonexistent in the ways that ordinary people are fixated on them.”
「舍利弗，」世尊回答說，「菩薩摩訶薩依照這樣的方式修行，不在任何事物上修行。如果你問為什麼，舍利弗，這是因為這些諸法在凡夫執著的方式上是非有的。」
6.36“Blessed Lord, how then do these phenomena exist?”
6.36「薄伽梵，那麼這些諸法是怎樣存在的呢？」
“They exist to the extent that they do not exist, and accordingly, since they do not exist, they are said to be nonexistent,” replied the Blessed One.
世尊答道：「它們在不存在的程度上存在，既然它們不存在，因此說它們是非有的。」
6.37“Blessed Lord,” he asked, “why are these phenomena that do not exist said to exist?”
6.37「薄伽梵，」他問道，「為什麼這些不存在的諸法被說成是存在的呢？」
“Śāradvatīputra,” replied the Blessed One, “it is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that physical forms are nonexistent. It is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that feelings, perceptions, formative predispositions, and consciousness are nonexistent. Similarly, it is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that [the causal attributes], up to and including the factors conducive to enlightenment, are nonexistent. It is owing to the emptiness of internal phenomena, and to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, that [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, are nonexistent. [F.157.a]
「舍利弗，」世尊回答說，「正是因為內空，以及其他各種空性方面，直到無自性空，所以色是非有的。正是因為內空，以及其他各種空性方面，直到無自性空，所以受、想、行、識是非有的。同樣地，正是因為內空，以及其他各種空性方面，直到無自性空，所以因法直到覺支是非有的。正是因為內空，以及其他各種空性方面，直到無自性空，所以果法直到十八不共法是非有的。」
6.38“However, ordinary people, through their fixations on phenomena that are nonexistent, become fixated on their cravings. By imagining phenomena that are nonexistent, they become fixated on that which is nonexistent, and through their adherence to the two extremes of eternalism and nihilism, they do not know and they do not see. After imagining those phenomena that are nonexistent, they become fixated on the [aggregates that constitute] name and form. They become fixated on the applications of mindfulness, and they become fixated on [all the other causal and fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. Since, owing to their fixation on these phenomena, they imagine phenomena that are nonexistent, they do not know and they do not see. If you ask what they do not know and do not see, they neither know nor see physical forms. They neither know nor see feelings, perceptions, formative predispositions, or consciousness. They neither know nor see the sense fields, the sensory elements, or the links of dependent origination. They neither know nor see the thirty-seven factors conducive to enlightenment, They neither know nor see the [fruitional attributes], up to and including the eighteen distinct qualities of the buddhas. {Dt.148}
6.38「然而，凡夫由於對非有的諸法的執著，執著於愛。通過對非有的諸法的想像，他們執著於非有者，通過對常見與虛無主義二邊的堅持，他們既不了知，也不看見。在對那些非有的諸法想像之後，他們執著於名色。他們執著於念住，他們執著於一切因果法，直至佛的十八不共法。由於他們對這些諸法的執著，他們想像非有的諸法，他們既不了知，也不看見。如果問他們既不了知也不看見什麼，他們既不了知也不看見色。他們既不了知也不看見受、想、行、識。他們既不了知也不看見處、界，或緣起支。他們既不了知也不看見三十七道品。他們既不了知也不看見因果法，直至佛的十八不共法。」
6.39“In such ways, due to which they are counted among ‘ordinary people,’ they will not attain emancipation, and if you ask what it is that they will not be emancipated from, they will not be emancipated from the realm of desire. They will not be emancipated from the realm of form. They will not be emancipated from the realm of formlessness. They will not be emancipated from the levels of the śrāvakas or the pratyekabuddhas. They lack conviction. If you ask how they lack conviction, they lack the conviction that physical forms are empty of physical forms. They lack the conviction that [all phenomena and attainments], up to and including enlightenment, are empty of enlightenment [and so forth]. Also, they are not stable. If you ask what it is in which they are not stable, they are not stable in the perfection of generosity. They are not stable in the perfection of ethical discipline, the perfection of tolerance, [F.157.b] the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom. They are not stable in the irreversible [sublime] levels, and they are not stable in [the causal and fruitional attributes], up to and including the eighteen distinct attributes of the buddhas. They are said to be ‘fixated.’ If you ask how they are fixated, they are fixated on physical forms, and they are fixated on feelings, perceptions, formative predispositions, and consciousness. They are fixated on the eyes, and they are fixated on the ears, the nose, the tongue, the body, and the mental faculty. They are fixated on the sense fields, the sensory elements, and the links of dependent origination. They are fixated on desire , hatred, and delusion. They are fixated on opinions. They are fixated on the [attributes and attainments], up to and including enlightenment. That is why they are called ‘ordinary people.’ ”
6.39「如此之故，因為他們被歸類於凡夫，他們不會得到解脫。若你詢問他們不會解脫於什麼，他們不會解脫於欲界。他們不會解脫於色界。他們不會解脫於無色界。他們不會解脫於聲聞或辟支佛的地位。他們缺乏信心。若你詢問他們如何缺乏信心，他們缺乏色自身空的信心。他們缺乏[一切諸法以及成就]乃至菩提本身空的信心[等等]。同時，他們也不堅定。若你詢問他們在什麼方面不堅定，他們在布施波羅蜜中不堅定。他們在持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜或般若波羅蜜中不堅定。他們在不退轉的[殊勝]地位中不堅定，他們也在[因果屬性以及成就]乃至十八不共法中不堅定。他們被稱為「執著者」。若你詢問他們如何執著，他們執著於色，他們執著於受、想、行和識。他們執著於眼，他們執著於耳、鼻、舌、身和意。他們執著於處、界和緣起支。他們執著於貪、瞋和癡。他們執著於見。他們執著於[屬性和成就]乃至菩提。這就是為什麼他們被稱為凡夫。」
6.40“Blessed Lord, are bodhisattva great beings who train in such ways not training in the perfection of wisdom, and will they not be emancipated in all-aspect omniscience?”
6.40「世尊，菩薩摩訶薩以這樣的方式修行，是不是就不是在修習般若波羅密多，他們是不是就不會在一切智智中得到解脫？」
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who train in such ways are not training in the perfection of wisdom, and they will not be emancipated in all-aspect omniscience.”
「舍利弗，」世尊回答說，「以這樣的方式修行的菩薩摩訶薩並未在修習般若波羅密多，他們也不會在一切智智中獲得解脫。」
6.41“Blessed Lord, why are those bodhisattvas not training in the perfection of wisdom, and why will they not be emancipated in all-aspect omniscience?”
6.41「世尊，為什麼那些菩薩摩訶薩沒有在修持般若波羅密多，為什麼他們將不會在一切智智中得到解脫？」
“Śāradvatīputra,” replied the Blessed One, “bodhisattva great beings who are unskillful have conceived of and become fixated on the perfection of wisdom. They have conceived of and become fixated on the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, [F.158.a] and the perfection of generosity. They have conceived of and become fixated on all the aspects of emptiness, the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. They have conceived of and become fixated on 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 gateways of the meditative stabilities and the dhāraṇīs, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, and the eighteen distinct qualities of the buddhas. They have conceived of and become fixated on [the attainments], up to and including all-aspect omniscience. Śāradvatīputra, those are the formulations explaining how bodhisattva great beings do not train in the perfection of wisdom, and how they will not be emancipated in all-aspect omniscience.” {Dt.149}
「舍利弗，」世尊回答說，「那些不善巧的菩薩摩訶薩已經執著於般若波羅密多的概念，對其產生了固執。他們已經執著於禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜的概念，對其產生了固執。他們已經執著於空性的所有方面、念住、正勤、神足、根、力、覺支和八正道的概念，對其產生了固執。他們已經執著於聖諦、禪定、四無量心、無色定、八解脫、九次第定、空、無相、無願、神通、三摩地門和陀羅尼、如來十力、四無所畏、四無礙智和十八不共法的概念，對其產生了固執。他們已經執著於包括一切智智在內的所有證得的概念，對其產生了固執。舍利弗，這些就是解釋菩薩摩訶薩不修習般若波羅密多，以及他們不會在一切智智中得到解脫的方式。」
6.42“Blessed Lord, in that case, by what means do bodhisattva great beings train in the perfection of wisdom, and, by training accordingly, how do they become emancipated in all-aspect omniscience?”
6.42「世尊，那麼菩薩摩訶薩以什麼方式修習般若波羅密多，藉由如此修習，他們怎樣才能在一切智智中得到解脫呢？」
“Śāradvatīputra,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they do not apprehend and do not observe the perfection of wisdom, and, Śāradvatīputra, when bodhisattva great beings practice the perfection of wisdom in that manner, they do not apprehend and do not observe all-aspect omniscience. [F.158.b] When bodhisattva great beings practice the perfection of meditative concentration, the perfection of perseverance, the perfection of tolerance, the perfection of ethical discipline, and the perfection of generosity, they do not apprehend and do not observe the perfection of generosity [and so forth]. When they practice [the other attributes and attainments], up to and including all-aspect omniscience, they do not apprehend and do not observe all-aspect omniscience. Śāradvatīputra, bodhisattva great beings who train in the perfection of wisdom in that manner will be emancipated in all-aspect omniscience, without apprehending anything. Śāradvatīputra, bodhisattva great beings who practice the perfection of wisdom in that manner, and train in the perfection of wisdom in that manner, will be emancipated in all-aspect omniscience, without apprehending anything.”
「舍利弗，菩薩摩訶薩修習般若波羅密多時，不執著般若波羅密多，也不觀察般若波羅密多。舍利弗，菩薩摩訶薩如是修習般若波羅密多時，不執著一切智智，也不觀察一切智智。菩薩摩訶薩修習禪定波羅蜜、精進波羅蜜、忍辱波羅蜜、持戒波羅蜜和布施波羅蜜時，不執著布施波羅蜜，也不觀察布施波羅蜜。當他們修習其他功德和證得，直至一切智智時，不執著一切智智，也不觀察一切智智。舍利弗，菩薩摩訶薩如是修習般若波羅密多，將會在不執著任何法的情況下，證得一切智智。舍利弗，菩薩摩訶薩如是修習般若波羅密多，如是修習般若波羅密多，將會在不執著任何法的情況下，證得一切智智。」
6.43“Blessed Lord,” he asked, “With respect to what will they be emancipated in all-aspect omniscience, without apprehending anything?” {Dt.150}
6.43「薄伽梵，他們將就什麼而無所執著地證得一切智智的解脫？」
The Blessed One replied, “You should know that they will be emancipated in all-aspect omniscience without apprehending anything with respect to the emptiness of internal phenomena, and, without apprehending anything with respect to [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities.”
世尊回答說：「舍利弗，你應當知道，菩薩摩訶薩將通過不執著內空而在一切智智中得到解脫，不執著任何事物，並且不執著任何事物直至無自性空。」
6.44This completes the sixth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
6.44（結尾）