Chapter 71: The True Nature of Dharmas That Cannot Be Apprehended
第七十一品：無法執著的法性
71.1The Lord having said that, venerable Subhūti asked him, “Lord, if all phenomena are the nonexistence of an intrinsic nature, Lord, what reality do bodhisattva great beings who have set out for unsurpassed, perfect, complete awakening for the welfare of beings see?”
71.1世尊說完了以後，尊者須菩提問他說：「世尊，如果一切法都是無自性空，世尊，追求無上正等菩提以利益眾生的菩薩摩訶薩，他們見到什麼實際呢？」
71.2“Subhūti,” replied the Lord, “just as all phenomena are the nonexistence of an intrinsic nature, in exactly the same way bodhisattva great beings set out for unsurpassed, perfect, complete awakening. And why? Subhūti, an apprehended object is severely limiting. Someone who perceives an apprehended object has no attainment, has no clear realization, and has no unsurpassed, perfect, complete awakening.”
71.2「須菩提，就如同一切法都是無自性空一樣，菩薩摩訶薩也正是以同樣的方式為了無上正等菩提而發心的。為什麼呢？須菩提，所取相是極其局限的。執著所取相的人沒有證得，沒有現觀，也沒有無上正等正覺。」
71.3“Lord, without an apprehended object is there attainment, is there clear realization, and is there unsurpassed, perfect, complete awakening?”
71.3"世尊，沒有所取相時，是否有證得、有現觀、有無上正等正覺？"
71.4“Subhūti, just the absence of an apprehended object is attainment, the attainment of just the absence of an apprehended object is clear realization, and just the absence of an apprehended object is unsurpassed, perfect, complete awakening, because it does not complicate the dharma-constituent. To want an attainment, [F.46.b] or clear realization, or unsurpassed, perfect, complete awakening, which is just the absence of an apprehended object, is simply to want to complicate the dharma-constituent.”
71.4「須菩提，無所取相就是證得，證得無所取相就是現觀，無所取相就是無上正等正覺，因為它不使法界變得複雜。想要證得、或現觀、或無上正等正覺，而這無所取相恰好就是無上正等正覺，這樣做不過是想要使法界變得複雜而已。」
71.5“Lord, if in the absence of an apprehended object there is no attainment, there is no clear realization, and there is no unsurpassed, perfect, complete awakening, if just the absence of an apprehended object is attainment, just the absence of an apprehended object is clear realization, and just the absence of an apprehended object is unsurpassed, perfect, complete awakening, in that case, Lord, how will there be the bodhisattva great beings’ first level, how a second level, up to how a tenth level; how will there be forbearance for the nonproduction of dharmas? How will there be the five clairvoyances arisen from maturation, how will there be giving arisen from maturation, how will there be morality arisen from maturation, how will there be patience arisen from maturation, how will there be perseverance arisen from maturation, how will there be concentration arisen from maturation, and how will there be wisdom arisen from maturation? How will there be those maturation dharmas of these bodhisattvas that are in an unbroken stream, and situated in which they bring beings to maturity, purify a buddhafield, and attend on the lord buddhas with food, drink, clothes, transportation, incense, garlands, beds, seats, lamps, and things that make human life enjoyable—food and so on that does not finish even though the maturation is for the worship of the physical remains of the buddhas after complete nirvāṇa, for as long as they remain, and for the śrāvakas?”
71.5世尊，如果無所取相就沒有證得、沒有現觀、沒有無上正等菩提，只有無所取相才是證得、只有無所取相才是現觀、只有無所取相才是無上正等菩提，那麼世尊，菩薩摩訶薩怎樣才會有初地、怎樣才會有二地，直到怎樣才會有十地；怎樣才會有無生法忍？怎樣才會有修所成的五神通，怎樣才會有修所成的佈施，怎樣才會有修所成的戒，怎樣才會有修所成的忍辱，怎樣才會有修所成的精進，怎樣才會有修所成的禪定，以及怎樣才會有修所成的慧？怎樣才會有這些菩薩那相續不斷的成熟法，安住在這些法中使眾生成熟、淨化佛土、以食物、飲料、衣服、車乘、香、花鬘、床、座、燈和使人生活安樂的物品來供養諸佛——這樣的食物等即使是為了在諸佛圓寂涅槃以後供養佛的舍利，只要舍利還存在著，以及為了聲聞眾，這樣的供養也永遠不會完盡？
71.6Venerable Subhūti having thus inquired, the Lord said to him, “Subhūti, it is just because of that absence of an apprehended object that there is a first level, [F.47.a] up to a tenth level; and it is just because of it that there are the clairvoyances arisen from maturation, that there are those wholesome roots on account of which they work for the welfare of beings, up to and even after having passed into complete nirvāṇa there are still the acts of worship. It is just because of it that giving arisen from maturation exists, as well as morality, patience, perseverance, concentration, and wisdom arisen from maturation. It is just because of it that wholesome roots arisen from maturation exist.”
71.6尊者須菩提如此詢問後，世尊對他說：「須菩提，正是因為這種無所取相，才有初地，直到十地；正是因為它，才有修所成智通，才有那些菩薩們因之而為眾生的利益而工作的善根，乃至已經進入圓寂涅槃後仍然還有供養的事業。正是因為它，修成施存在，以及修成戒、忍辱、精進、禪定和修成慧。正是因為它，修成善根存在。」
71.7The Lord having said that, venerable Subhūti asked, “Lord, what distinction and what differentiation is there between the absence of an apprehended object, and giving, morality, patience, perseverance, concentration, wisdom, and the clairvoyances?”
71.7世尊說完這些話後，尊者須菩提請問說：「世尊，所取相的缺失與佈施、戒、忍辱、精進、禪定、慧和神通之間，有什麼區別和差別？」
71.8Venerable Subhūti having asked that, the Lord said to him, “Subhūti, there is no differentiation at all between giving, up to the clairvoyances in the absence of an apprehended object. Subhūti, an exposition is made differentiating between unsullied giving, morality, patience, perseverance, concentration, wisdom, and the clairvoyances.”
71.8尊者須菩提這樣提問後，世尊對他說：「須菩提，在無所取相中，佈施乃至神通之間，完全沒有任何差別。須菩提，論議是這樣進行的：分別無垢的佈施、戒、忍辱、精進、禪定、慧及神通。」
71.9“Lord, how is an exposition made that differentiates between unapprehended giving, morality, patience, perseverance, concentration, wisdom, and the clairvoyances?”
71.9「世尊，如何作論議而區別於無執著的佈施、戒、忍辱、精進、禪定、慧和神通呢？」
71.10“Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom they give a gift without apprehending something to be given, without apprehending a recipient, without apprehending a giver, and without apprehending giving; they guard morality without apprehending morality as an object, cause patience to arise without apprehending patience as an object, make an effort at perseverance without apprehending perseverance as an object, become absorbed in concentration without apprehending concentration as an object, cultivate wisdom without apprehending wisdom as an object, and practice [F.47.b] the clairvoyances without apprehending the clairvoyant knowledges as an object; they cultivate the applications of mindfulness without apprehending the applications of mindfulness as an object, up to cultivate the eightfold noble path without apprehending the eightfold noble path as an object; they cultivate the three meditative stabilizations without apprehending the emptiness meditative stabilization, signlessness meditative stabilization, up to or wishlessness meditative stabilization as an object; they bring beings to maturity without apprehending beings as an object; they purify a buddhafield without apprehending a buddhafield as an object; and they fully awaken to awakening without apprehending the buddhadharmas as an object. Subhūti, in that way bodhisattva great beings practice the perfection of wisdom without apprehending anything. Subhūti, Māra and the Māra class of gods are hard pressed to overpower bodhisattva great beings practicing the perfection of wisdom in that way.”
71.10「須菩提，此處菩薩摩訶薩修習般若波羅蜜多時，不執著所施之物、不執著受施者、不執著施者、不執著佈施而行佈施；不執著戒為對象而守護戒律，不執著忍辱為對象而生起忍辱，不執著精進為對象而精進，不執著禪定為對象而入於禪定，不執著慧為對象而修習慧，不執著神通知識為對象而修習神通；不執著念處為對象而修習念處，乃至不執著八正道為對象而修習八正道；不執著空三昧、無相三昧乃至無願三昧為對象而修習三三摩地；不執著眾生為對象而令眾生成熟，不執著佛土為對象而清淨佛土，不執著佛法為對象而圓滿覺悟於菩提。須菩提，菩薩摩訶薩如此修習般若波羅蜜多時，不執著任何事物。須菩提，魔羅及魔羅類天神難以克服如此修習般若波羅蜜多的菩薩摩訶薩。」
71.11The Lord having said that, venerable Subhūti asked him, “Lord, when bodhisattva great beings are practicing the perfection of wisdom, how do they incorporate the six perfections in a single thought; how do they incorporate the four concentrations, four immeasurables, four formless absorptions, four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; and how do they incorporate the three gateways to liberation, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, great compassion, eighteen distinct attributes of a buddha, and the thirty-two major marks and eighty minor signs of a great person?”
71.11世尊說完之後，尊者須菩提問他說：「世尊，菩薩摩訶薩在修習般若波羅蜜多時，如何在一念中統攝六波羅蜜；如何統攝四禪、四無量心、四無色定、四念處、四正勤、四神足、五根、五力、七覺支和八正道；以及如何統攝三解脫門、十如來力、四無所畏、四無礙解、大悲、十八不共法和一位大人物的三十二相及八十隨形好？」
71.12“Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom, [F.48.a] whatever gift they give, their giving is informed by nothing other than the perfection of wisdom. Whatever morality they guard, whatever patience they cultivate, whatever perseverance they make an effort at, and whatever concentration they become absorbed in, they are informed by nothing other than the perfection of wisdom. Whatever concentrations they become absorbed in, they too are informed by nothing other than the perfection of wisdom; whatever immeasurables they become absorbed in, they too are informed by nothing other than the perfection of wisdom; and whatever formless absorptions they become absorbed in, they too are informed by nothing other than the perfection of wisdom. Whatever applications of mindfulness they cultivate, and similarly, connect this with each, up to the eighty minor signs of a great person, they are informed by nothing other than the perfection of wisdom.”
71.12「須菩提，如此當菩薩摩訶薩修習般若波羅蜜多時，無論他們布施什麼，其布施唯以般若波羅蜜多而成就。無論他們守持什麼戒律、修習什麼忍辱、精進於什麼精進、安住於什麼禪定，唯以般若波羅蜜多而成就。無論他們安住於什麼禪定，唯以般若波羅蜜多而成就；無論他們安住於什麼無量心，唯以般若波羅蜜多而成就；無論他們安住於什麼無色定，唯以般若波羅蜜多而成就。無論他們修習什麼念處，乃至於此類推，直到大人八十隨形好，唯以般若波羅蜜多而成就。」
71.13The Lord having said that, venerable Subhūti asked, “Lord, how, informed by the perfection of wisdom, do bodhisattva great beings incorporate the six perfections in a single thought, and similarly, up to how do they incorporate the eighty minor signs?”
71.13世尊說完這些話後，尊者須菩提問道：「世尊，菩薩摩訶薩受般若波羅蜜多所攝持，如何在一個念頭中融攝六波羅蜜，乃至如何融攝八十隨形好？」
71.14“Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom, whatever gift they give, it is informed by nothing other than the perfection of wisdom and they do not have a dualistic notion about it. Whatever morality they guard, they do not have a dualistic notion about it; whatever patience they cultivate, they do not have a dualistic notion about it; whatever perseverance they make an effort at, they do not have a dualistic notion about it; whatever concentration they become absorbed in, they do not have a dualistic notion about it, and similarly, connect this with each, up to … the eighty minor signs they accomplish, they do not have a dualistic notion about them.” [F.48.b]
71.14「須菩提，這裡菩薩摩訶薩在修行般若波羅蜜多時，無論他們佈施什麼禮物，那都是由般若波羅蜜多引導，他們對此沒有二元對立的觀念。無論他們守護什麼戒律，他們對此沒有二元對立的觀念；無論他們修行什麼忍辱，他們對此沒有二元對立的觀念；無論他們努力精進什麼，他們對此沒有二元對立的觀念；無論他們進入什麼禪定，他們對此沒有二元對立的觀念，同樣地，將此與每一項相連，直到……他們成就的八十隨形好，他們對其都沒有二元對立的觀念。」
71.15“Lord, when bodhisattva great beings are practicing the perfection of wisdom, how do they not, when giving a gift, have a dualistic notion about it, and similarly, up to when they accomplish the eighty minor signs, how do they not have a dualistic notion about them?”
71.15「世尊，菩薩摩訶薩修行般若波羅蜜多時，佈施時如何沒有二元分別，乃至成就八十隨形好時，如何沒有二元分別呢？」
71.16“Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom, they complete the perfection of giving. Having included all six perfections within their perfection of giving, they give gifts. Similarly, they complete all the dharmas on the side of awakening, up to and having included all six perfections within the path, they cultivate the path.
71.16「須菩提，這裡菩薩摩訶薩在修習般若波羅蜜多時，圓滿檀那波羅蜜多。在他們的檀那波羅蜜多中包含了所有六波羅蜜，他們布施禮物。同樣地，他們圓滿覺分法的所有法，直到在他們的道中包含所有六波羅蜜，他們修習道。
71.17“Subhūti, here when the time is right for bodhisattva great beings practicing the perfection of wisdom to give a gift, they give the gift while remaining in a thought without outflows. Remaining in a thought without outflows, they do not see causal signs of ‘someone to whom I am giving,’ ‘something I am giving,’ or ‘someone who is giving.’ They give the gift with a thought free from causal signs, with a thought without outflows, without craving, and without ignorance. They do not even see the thought, do not even see the giving, up to and do not see all dharmas.
71.17「須菩提，這裡當菩薩摩訶薩修習般若波羅蜜多時，若時宜於佈施，彼則安住無漏心中而行佈施。安住無漏心中，彼不見『我所施與者』『我所施物』或『施者』之因相。彼以無因相之心、無漏心、無愛、無無明而行佈施。彼甚至不見其心，不見佈施，乃至不見一切法。」
71.18“Furthermore, Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom, they guard morality with a thought free from causal signs. They do not even see the morality, up to do not see all dharmas. They cultivate patience with a thought free from causal signs. They do not even see the patience, up to do not see all dharmas. They do not see those buddhadharmas. [F.49.a] They make an effort at perseverance with a thought free from causal signs. They do not even see the perseverance, up to do not see all dharmas. They become absorbed in concentration with a thought free from causal signs. They do not even see the concentration. They complete…, up to all the buddhadharmas but they do not see them all. They cultivate wisdom with a thought free from causal signs, and similarly, connect this with each, up to all the buddhadharmas. They cultivate the four applications of mindfulness with a thought free from causal signs, and similarly, connect this with each, up to accomplish the eighty minor signs.”
71.18「而且，須菩提，菩薩摩訶薩修行般若波羅蜜多時，以無相的心守持戒律。他們甚至看不到戒律，乃至看不到所有的法。他們以無相的心修行忍辱。他們甚至看不到忍辱，乃至看不到所有的法。他們看不到那些佛法。他們以無相的心精進。他們甚至看不到精進，乃至看不到所有的法。他們以無相的心進入禪定。他們甚至看不到禪定。他們圓滿……，乃至所有的佛法，但他們看不到這一切。他們以無相的心修行慧，同樣地，將這個與每一個相連，乃至所有的佛法。他們以無相的心修行四念處，同樣地，將這個與每一個相連，乃至成就八十隨形好。」
71.19“Lord, given that all dharmas are without causal signs and do not occasion anything, how is the perfection of giving completed; how are the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom completed; how are the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path completed; how are the emptiness, signlessness, and wishlessness meditative stabilizations completed; and how are the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha completed?”
71.19「世尊，一切法都是無相的，不能生起任何作用，那麼檀那波羅蜜多怎樣才能圓滿；尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多、般若波羅蜜多怎樣才能圓滿；四念處、四正勤、四神足、五根、五力、七覺支、八正道怎樣才能圓滿；空、無相、無願三昧怎樣才能圓滿；十力、四無所畏、四無礙解、十八不共法怎樣才能圓滿？」
71.20Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here when bodhisattva great beings are practicing the perfection of wisdom, they give gifts with a thought free from causal signs; [F.49.b] they give food to those begging for food, up to whatever human requirements are appropriate; and, having made a gift of it, they give the inner (major and minor parts of the body) or outer (wife, son, daughter, the kingdom) to beggars.
71.20尊者須菩提提出這個問題後，世尊對他說：「須菩提，這裡當菩薩摩訶薩修習般若波羅蜜多時，他們以無相心進行佈施；他們將食物佈施給乞食者，直至各種符合人類需求的東西；進行了這樣的佈施後，他們將內在的（身體的主要部分和次要部分）或外在的（妻子、兒子、女兒、國家）佈施給乞丐。」
71.21“If someone comes up to those bodhisattva great beings practicing the perfection of wisdom and says to them, ‘This sort of gift you have given is worthless, so what use will it be?” it occurs to them to think, ‘These beings are criticizing me, saying, “This piffling gift you have given is useless,” but still, this is a gift that I should give, not a gift I should not give.’ They make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening, and one way or the other they make the dedication in such a way that they still do not see a causal sign; they do not see ‘something I am giving,’ ‘someone to whom I am giving,’ or ‘someone who is giving,’ or see something the dedication is for, a dedication, something being dedicated, someone who is dedicating, or a place when the giving has been done where one dedicates it to unsurpassed, perfect, complete awakening. And why? It is because of inner emptiness, outer emptiness, inner and outer emptiness, the emptiness of emptiness, and similarly, connect this with each, up to the emptiness of its own mark. They thus see what the dedication is for, what will be dedicated, and who will dedicate. When they have dedicated it like that, they have done the dedication well. They bring beings to maturity and take possession of a buddhafield. They complete the perfection of giving, and complete the perfection of morality, perfection of patience, perfection of perseverance, [F.50.a] perfection of concentration, perfection of wisdom, the thirty-seven dharmas on the side of awakening, the emptiness, signlessness, and wishlessness meditative stabilizations, up to the eighteen distinct attributes of a buddha, but still without grasping at the result.
71.21「比如，須菩提，有人來到那些正在修習般若波羅蜜多的菩薩摩訶薩跟前，對他們說：『你所給的這種佈施是無價值的，會有什麼用處呢？』他們心裡想到：『這些有情在指責我，說「你所給的這種微不足道的佈施是沒有用處的」，但是，這仍然是我應當給予的佈施，不是我不應當給予的佈施。』他們將那個佈施回向給一切有情，共同迴向於無上正等菩提。他們以這樣或那樣的方式進行迴向，使得他們仍然不見因相；他們不見『是我在佈施』、『我在對誰佈施』或『是誰在佈施』，也不見迴向的對象、迴向的行為、被迴向的東西、進行迴向的人，或者當佈施完成後迴向於無上正等菩提的地方。為什麼呢？這是因為內空、外空、內外空、空空，以及類似地與各個相應連接，直至自相空。他們就這樣理解迴向的對象、將被迴向的東西和誰將迴向。當他們像這樣迴向後，他們已經做好了迴向。他們令有情成熟，獲得佛土。他們圓滿檀那波羅蜜多，圓滿尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多、般若波羅蜜多，圓滿三十七菩提分法，圓滿空無相無願三昧，直至十八不共法，但仍然不執著於果報。」
71.22“To illustrate, Subhūti, the Paranirmitavaśavartin gods bring all their goods into being just by thinking about them. Similarly, Subhūti, bodhisattva great beings complete all their goods just by thinking about them too. With that richness of goods, they attend on the buddhas, satisfy the world with its gods, humans, and asuras, and by giving them to beings attract them and establish them in the three vehicles. Bodhisattva great beings practicing the perfection of wisdom thus complete the perfection of giving.
71.22「須菩提，譬如樂變化天的天神只要一念就能令一切資具現前。同樣地，須菩提，菩薩摩訶薩也只要一念就能圓滿一切資具。以這些資具的豐富，他們侍奉佛陀，滿足世間天人阿修羅，並以這些東西施予眾生，吸引他們，使他們安住在三乘中。修習般若波羅蜜多的菩薩摩訶薩就這樣圓滿了檀那波羅蜜多。」
71.23“Subhūti, how do bodhisattva great beings practicing the perfection of wisdom complete the perfection of morality? Subhūti, here bodhisattva great beings practicing the perfection of wisdom complete the perfection of morality. They gain a noble morality without outflows, incorporated into the path, gained through the true nature of dharmas. That personal morality, furthermore, is unflagging, unpunctured, unadulterated, unfragmented, autonomous, untarnished, well-completed morality praised by the wise. On account of that morality they do not grasp any dharmas as absolute—they do not grasp form as absolute; or feeling, or perception, or volitional factors, or consciousness; or the thirty-two major marks of a great person; or a great sāla tree–like royal family, or a great sāla tree–like brahmin family, or a great sāla tree–like business family; [F.50.b] or the Cāturmahārājika gods; or the Trāyastriṃśa, or Yāma, or Tuṣita, or Nirmāṇarati, or Paranirmitavaśavartin, or Brahmakāyika, or Brahmapurohita, or Brahmapārṣadya, or Parīttābha, or Apramāṇābha, or Ābhāsvara, or Parīttaśubha, or Apramāṇaśubha, or Śubhakṛtsna, or Bṛhatphala, or Asaṃjñisattva, or Avṛha, or Atapa, or Sudṛśa, or Sudarśana, or Akaniṣṭha, or Ākāśānantyāyatana, or Vijñānānantyāyatana, or Ākiṃcityāyatana, or Naivasaṃjñānāsaṃjñāyatana; or the result of stream enterer, or the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha’s awakening; or the empire of a wheel-turning emperor, or sovereignty over an empire. On the contrary, they make it into something shared in common by all beings and dedicate it by way of signlessness, nonapprehending, and nonduality to the knowledge of all aspects by way of ordinary convention, but not ultimately. Through that completion of the perfection of morality and skillful means they generate the four concentrations without relishing them. They accomplish those divine eyes arisen from maturation that see the lord buddhas dwelling and maintaining themselves in the eastern direction, a seeing of those bodhisattvas not lost until full awakening to unsurpassed, perfect, complete awakening. The divine eyes see the lord buddhas dwelling and maintaining themselves in world systems in the south, west, north, and the intermediate directions, a seeing of those bodhisattvas not lost until full awakening [F.51.a] to unsurpassed, perfect, complete awakening. With superhuman, purified divine hearing, a hearing that is not lost until their own and others’ needs have been taken care of, they hear the voices of the lord buddhas. With knowledge of the ways of thinking they know with their minds the thoughts of those lord buddhas and with that knowledge of the ways of thinking take care of the needs of beings. With knowledge that recollects previous states of existence, they give an exposition of earlier action, action that will not be lost once it has been done. With knowledge that outflows are extinguished, they establish beings in the result of stream enterer, up to establish them in the state of a worthy one, establish them in a pratyekabuddha’s awakening, and establish them in unsurpassed awakening. They establish beings in whatever wholesome dharmas they are capable of. Subhūti, bodhisattva great beings thus complete the perfection of morality with a thought free from causal signs. [B49]
71.23「須菩提，菩薩摩訶薩修行般若波羅蜜多，如何圓滿尸羅波羅蜜多？須菩提，此中菩薩摩訶薩修行般若波羅蜜多圓滿尸羅波羅蜜多。他們獲得無漏聖戒，並入於道，從法性中得來。這種個人的戒行，進一步說，是不懈怠的、無缺陷的、無污染的、無破裂的、自在的、無垢的、圓滿的戒行，受智者讚歎。由於那個戒行，他們不執著任何法為絕對——不執著色為絕對；或受、或想、或行、或識；或三十二相；或如娑羅樹般的王族、或如娑羅樹般的婆羅門族、或如娑羅樹般的商人族；或四大天王；或三十三天、或時分天、或兜率天、或樂變化天、或他化自在天、或梵眾天、或梵天、或大梵天、或少光天、或無量光天、或光音天、或少淨天、或無量淨天、或廣果天、或大果天、或無想天、或無煩天、或無熱天、或善見天、或善現天、或阿迦膩吒天、或空無邊處、或識無邊處、或無所有處、或非想非非想天；或須陀洹果、或斯陀含果、或阿那含果、或阿羅漢位、或辟支佛菩提；或轉輪聖王的帝國、或帝國的主權。相反地，他們使之成為一切眾生共有的，並以無相、無執著、不二之方而迴向於一切相智，以世俗諦而非勝義諦迴向。透過圓滿尸羅波羅蜜多與方便善巧，他們生起四禪而不耽著於其中。他們成就由成熟而生的天眼，看見東方的諸佛住於其中，菩薩們的那種見直到究竟無上正等菩提而不失去。天眼看見南、西、北及四隅方向世界中住於其中的諸佛，菩薩們的那種見直到究竟無上正等菩提而不失去。他們以超越常人、清淨的天耳，一種直到自己和他人的需求都得照顧為止都不失去的聽聞，聽聞諸佛的音聲。他們以他心通知曉諸佛心中的思想，並以那他心通照顧眾生的需求。他們以宿命通的智慧說明過去的業行，那業行一旦完成就永不失去。他們以漏盡通，建立眾生於須陀洹果，直到建立他們於阿羅漢位，建立他們於辟支佛菩提，並建立他們於無上菩提。他們建立眾生於他們所能及的任何善法。須菩提，菩薩摩訶薩如此以離於因相之心圓滿尸羅波羅蜜多。
71.24“Subhūti, how do bodhisattva great beings practicing the perfection of wisdom complete the perfection of patience when dharmas are without causal signs, without effort , not apprehended, and do not occasion anything? Starting from the first production of the thought up until seated at the site of awakening, those bodhisattva great beings should not provide an opportunity for even a single feeling of emotional upset to arise even if all beings come and deal blows with sticks, clubs, and swords.
71.24「須菩提，菩薩摩訶薩修習般若波羅蜜多，法沒有因相、沒有精進、不執著、也不造作任何事物的情況下，如何圓滿羼提波羅蜜多？從初發心起，直到坐於菩提座，那些菩薩摩訶薩即使所有眾生都來用木棒、棍棒和刀劍打他們，也不應該給予任何一個情緒煩惱的感受生起的機會。」
71.25“There bodhisattva great beings should cultivate two sorts of patience. What are the two? They are being patient in the face of all beings criticizing and humiliating them, as well as dealing blows with sticks, clubs, and swords, and having forbearance for dharmas that are not produced.
71.25「在那裡，菩薩摩訶薩應當修習兩種忍。是哪兩種呢？一是對一切有情的譏諷和侮辱，以及用木棒、棍棒和刀劍打擊他們時，能夠忍耐；二是對於無生法忍。」
71.26“There, when being humiliated [F.51.b] and reproached, or dealt blows with sticks, clubs, and swords, bodhisattva great beings should analyze like this: ‘Who is humiliating and reproaching me, or dealing me blows with sticks, clubs, and swords?’ They should analyze the intrinsic nature of dharmas. When they analyze their intrinsic nature and do not even apprehend just the dharmas themselves, how could they ever apprehend an intrinsic nature of dharmas? When they analyze the intrinsic nature of dharmas like that, it occurs to them to think, ‘Who is cutting or stabbing me?’ When they analyze the intrinsic nature of dharmas like that, they gain the forbearance for dharmas that are not produced.
71.26「在那裡，當被侮辱和責備，或被木棍、棒子和劍打擊時，菩薩摩訶薩應該這樣分析：『誰在侮辱和責備我，或用木棍、棒子和劍打擊我？』他們應該分析法的自性。當他們分析法的自性，甚至不執著於法本身時，他們怎麼可能執著於法的自性呢？當他們像這樣分析法的自性時，他們的心中會生起這樣的念頭：『誰在割傷或刺傷我？』當他們像這樣分析法的自性時，他們獲得了無生法忍。」
71.27“What is forbearance for dharmas that are not produced? It is the state in which affliction is not produced and the state in which knowledge does not leave anything out.
71.27「什麼是無生法忍？就是煩惱不生的狀態，以及智慧不遺漏任何事物的狀態。」
71.28“Persisting with these two types of patience they complete the four concentrations; they complete the four immeasurables, four formless absorptions, four applications of mindfulness, up to eightfold noble path; and they complete the three gateways to liberation, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha. Standing in those noble dharmas without outflows, extraordinary dharmas not shared in common with śrāvakas and pratyekabuddhas, they complete the noble clairvoyant knowledges, and having completed those clairvoyances they persist with those clairvoyances, seeing with the purified divine eye the lord buddhas in the eastern direction, and, seeing them, also obtain mindfulness of the Buddha. Their mindfulness of the Buddha is unbroken until full awakening to unsurpassed, perfect, complete awakening. Similarly, as well, up to the intermediate directions.
71.28「堅持這兩種忍辱，他們圓滿四禪；圓滿四無量心、四無色定、四念處，直到八正道；並圓滿三解脫門、十力、四無所畏、四無礙解和十八不共法。安住在那些無漏法、出世法，不與聲聞和辟支佛共同的法中，他們圓滿無漏的神通，圓滿那些神通後，他們堅持修習那些神通。用清淨的天眼看見東方的諸佛，看見他們後，也獲得念佛。他們的念佛直到圓滿無上正等正覺而不間斷。同樣地，直到中間的方向。
71.29“With the divine ear constituent, they take up all that is said by those lord buddhas, and, having taken it up, practice for suchness and teach to beings [F.52.a] the doctrine for suchness. They know with their minds the thoughts of those lord buddhas. With the knowledge of the ways of thinking, they also know with their minds the thoughts of all beings. Knowing the thoughts of all beings, they teach them the doctrine for suchness. With knowledge that recollects previous states of existence, they know the wholesome roots of those beings and through those wholesome roots get them excited and activate them. With knowledge that outflows are extinguished, they cause beings to enter the three vehicles and establish them there. Subhūti, those bodhisattva great beings practicing the perfection of wisdom with skillful means bring beings to maturity, purify a buddhafield, practice the knowledge of all aspects, and, having completed the knowledge of all aspects and fully awakened to unsurpassed, perfect, complete awakening, turn the wheel of the Dharma. In that way, Subhūti, the perfection of patience of bodhisattva great beings practicing the perfection of wisdom is completed.
71.29「菩薩摩訶薩以天耳通，聽受那些佛陀所說的一切法語，聽受之後，為了如性而修習，並為眾生宣說為了如性的教法。他們以心知道那些佛陀心中的思想。以他心通，他們也以心知道一切眾生的思想。知道一切眾生的思想後，他們為眾生宣說為了如性的教法。以宿命通，他們知道那些眾生的善根，並通過那些善根使他們歡喜，激發他們的精進。以漏盡通，他們令眾生進入三乘，並在其中安立他們。須菩提，那些修習般若波羅蜜多的菩薩摩訶薩以方便善巧令眾生成熟，淨化佛土，修習一切相智，完成一切相智後，圓寂涅槃於無上正等正覺，轉動法輪。須菩提，就這樣，修習般若波羅蜜多的菩薩摩訶薩的羼提波羅蜜多得以完成。」
71.30“Subhūti, how do bodhisattva great beings complete the perfection of perseverance when dharmas are without causal signs, without effort , not apprehended, and do not occasion anything? Subhūti, here bodhisattva great beings practicing the perfection of wisdom in full possession of physical effort and in full possession of mental effort become absorbed in the first concentration and stay there, up to become absorbed in the fourth concentration and stay there. Absorbed in the four concentrations they experience various performances of miraculous power: They stroke both the sun and moon with their hands. In full possession of that physical effort they approach those lord buddhas standing [F.52.b] in the many hundred thousand world systems in the eastern direction and wait on those lord buddhas with robes, alms, beds and seats, medicines for sicknesses, and requirements. Those robes and alms of theirs, furthermore, do not run out until they fully awaken to unsurpassed, perfect, complete awakening. And, having fully awakened, the world with its gods, humans, and asuras feels joy from the robes and alms. So, when they have entered into complete nirvāṇa their physical remains are worshiped too.
71.30「須菩提，當法沒有因相、沒有精進、不被執取、不產生任何果報時，菩薩摩訶薩如何圓滿精進波羅蜜多？須菩提，這裡菩薩摩訶薩修習般若波羅蜜多，具足身精進、具足意精進，進入初禪而住於其中，直到進入四禪而住於其中。在四禪的等持中，他們體驗各種神變的示現：他們用手撫摸日月。具足那種身精進，他們走向那些站在東方許多十萬世界中的諸佛，以衣服、飲食、床座、治療疾病的藥物和所需物品侍奉那些諸佛。他們的衣服和飲食，進一步說，不會窮盡，直到他們圓滿覺悟無上正等正覺。當他們圓滿覺悟後，具有天人阿修羅的世間從那些衣服和飲食感到歡喜。這樣，當他們進入圓寂涅槃後，他們的舍利也被供養。」
71.31“Through just that enactment of miraculous power they approach and listen to the doctrine from those lord buddhas, and until they fully awaken to unsurpassed, perfect, complete awakening, nothing at all that they have heard is lost. Practicing the knowledge of all aspects, they bring beings to maturity and purify a buddhafield. In that way, Subhūti, bodhisattva great beings in full possession of physical effort practicing the perfection of wisdom complete the perfection of perseverance.
71.31「通過這樣的示現神變，他們走進去並從那些佛陀那裡聽受教法，直到他們證得無上正等正覺，他們所聽聞的一切法都不會遺失。修習一切相智，他們使眾生成熟並清淨佛土。須菩提，菩薩摩訶薩以具足身精進修習般若波羅蜜多，就這樣完成毘黎耶波羅蜜多。
71.32“Subhūti, how do bodhisattva great beings in full possession of the noble mental effort without outflows incorporated into the path and as a branch of the path complete the perfection of perseverance? Subhūti, bodhisattva great beings in full possession of mental effort practicing the perfection of wisdom provide no opportunity for unwholesome physical action and provide no opportunity for unwholesome verbal action. They do not grasp as absolute either ‘permanent’ or ‘impermanent’; or ‘happiness’ or ‘suffering’; or ‘self’ or ‘selfless’; or ‘compounded’ or ‘uncompounded’; [F.53.a] or ‘desire realm’ or ‘form realm’ or ‘formless realm’; or ‘realm with outflows’ or ‘realm without outflows’; or ‘first concentration’ up to or ‘fourth concentration’; or ‘love’ or ‘compassion’ or ‘joy’ or ‘equanimity’; or ‘the station of endless space’ up to or ‘the station of neither perception nor nonperception’; or ‘applications of mindfulness’ or ‘right efforts’ or ‘legs of miraculous power’ or ‘faculties’ or ‘powers’ or ‘limbs of awakening’ or ‘eightfold noble path’; or ‘emptiness’ or ‘signlessness’ or ‘wishlessness.’ They do not grasp…, up to ‘the buddhadharmas are permanent’ or ‘impermanent,’ or ‘happiness’ or ‘suffering,’ or ‘self’ or ‘selfless’ as absolute. They do not grasp ‘the result of stream enterer,’ or ‘the result of once-returner,’ or ‘the result of non-returner,’ or ‘the state of a worthy one,’ or ‘a pratyekabuddha’s awakening’ as absolute. Similarly, connect this with each, up to they do not grasp ‘stream enterer,’ up to or ‘pratyekabuddha,’ or ‘bodhisattva’ as absolute. They do not grasp as absolute ‘these beings are in the Darśana category,’ or ‘these beings are in the Tanū category,’ up to ‘these beings are in the associated with the lower realms category,’ ‘these are in the associated with the upper realms category,’ ‘these are in the pratyekabuddha category,’ or even ‘these are in the knowledge of path aspects category.’ And why? [F.53.b] Because the intrinsic nature on account of which they would be categorized as having that intrinsic nature does not exist.
71.32「須菩提，菩薩摩訶薩如何圓滿精進波羅蜜多？須菩提，菩薩摩訶薩具足意精進，修習般若波羅蜜多，不給不善身業以機會，不給不善語業以機會。他們既不執著『常』也不執著『無常』；既不執著『樂』也不執著『苦』；既不執著『我』也不執著『無我』；既不執著『有為』也不執著『無為』；既不執著『欲界』、『色界』也不執著『無色界』；既不執著『有漏界』也不執著『無漏界』；既不執著『初禪』到『四禪』；既不執著『慈』、『悲』、『喜』也不執著『舍』；既不執著『空無邊處定』到『非想非非想處定』；既不執著『念處』、『正勤』、『神足』、『根』、『力』、『覺支』、『八正道』；既不執著『空』、『無相』也不執著『無願』。他們不執著『佛法常』或『無常』，或『樂』或『苦』，或『我』或『無我』為絕對。他們不執著『須陀洹果』、『一來果』、『不還果』、『阿羅漢位』、『辟支佛菩提』為絕對。同樣地，依次連結到他們不執著『須陀洹』到『辟支佛』、『菩薩』為絕對。他們不執著『這些眾生在見道位類別中』、『這些眾生在薄地位類別中』，到『這些眾生在下界有情類別中』、『這些在上界有情類別中』、『這些在獨覺類別中』，或甚至『這些在道相智位類別中』為絕對。為什麼呢？因為使得他們會被歸類為具有那自性的自性並不存在。」
71.33“Even on the verge of death, in full possession of mental effort they work for the welfare of beings but without apprehending beings; complete the perfection of perseverance but also without apprehending that perseverance; complete…, up to the buddhadharmas but without apprehending those buddhadharmas; and purify a buddhafield but without apprehending a buddhafield. In full possession of that physical and mental effort they appropriate all wholesome dharmas but without being attached to them, and, unattached, pass on from buddhafield to buddhafield, and pass on from world system to world system working for the welfare of beings. Whatever miracle of miraculous power they want to magically create, they magically create those miracles of miraculous power, be it with a rain of flowers, with a burst of fragrance, with a clap of thunder, with the sound of music, or with an earthquake; be it by revealing the earth made up of the seven precious stones, by emitting light from themselves for the sake of beings in darkness, by emitting a perfumed smell, or by making a sacrifice without killing anything; or be it by stopping killing, up to stopping wrong view. Whatever means are appropriate for working for the welfare of beings, those means they utilize to work for the welfare of beings: looking after some with giving, looking after others with morality, for the sake of some giving away a major or minor part of their body, for the sake of others giving away a son and wife, for the sake of some giving away a kingdom, and for the sake of others [F.54.a] giving away themselves.
71.33「須菩提，即便在臨近死亡之時，菩薩摩訶薩以充分的意精進為眾生工作以求福祉，但卻不執著眾生；圓滿毘黎耶波羅蜜多，但也不執著那毘黎耶波羅蜜多；圓滿直到佛法，但不執著那些佛法；並淨化佛土，但不執著佛土。以充分的那身精進和意精進，他們取得一切善法，但不貪著它們，如此不貪著，就從一個佛土往來於另一個佛土，從一個世界往來於另一個世界，為眾生的福祉工作。無論他們想要變現什麼神通奇蹟，他們都能變現那些神通奇蹟，無論是降下花雨、散發香氣、發出雷聲、奏樂之音，或者引發地震；無論是顯現由七寶組成的大地，為了黑暗中的眾生而從自身放光，散發香氣，或者進行不殺害任何生命的祭祀；或者停止殺生，直到停止邪見。無論什麼方便適合為眾生的福祉工作，他們就運用那些方便為眾生的福祉工作：以佈施照顧某些眾生，以戒律照顧其他眾生，為了某些眾生而捨棄身體的大部分或小部分，為了其他眾生而捨棄兒子和妻子，為了某些眾生而捨棄王國，為了其他眾生而捨棄自己。
71.34“In that way, Subhūti, bodhisattva great beings in full possession of mental effort practicing the perfection of wisdom, standing in dharmas without a name and without a causal sign, complete the perfection of perseverance.
71.34「須菩提，菩薩摩訶薩具足意精進，修行般若波羅蜜多，安住無名無相之法，圓滿毘黎耶波羅蜜多。」
71.35“Subhūti, how do bodhisattva great beings practicing the perfection of wisdom, standing in dharmas without a name and without a causal sign, complete the perfection of meditative stabilization? Subhūti, here bodhisattva great beings practicing the perfection of wisdom complete all meditative stabilizations except a tathāgata’s meditative stabilization.
71.35「須菩提，菩薩摩訶薩修習般若波羅蜜多，安住於無名無相的法，如何圓滿禪定波羅蜜多？須菩提，此處菩薩摩訶薩修習般若波羅蜜多，除如來禪定外，圓滿一切禪定。」
71.36“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. They perfectly accomplish and dwell in…, up to the fourth concentration; perfectly accomplish and dwell pervading all the world with a mind endowed with love, up to with a mind endowed with equanimity; and perfectly accomplish and dwell in the station of neither perception nor nonperception. From the perfection of meditative stabilization they become absorbed in and emerge from the eight deliverances in a conforming and nonconforming order; they perfectly accomplish and dwell in the nine serial absorptions and the emptiness meditative stabilization; they perfectly accomplish and dwell in the signlessness meditative stabilization and wishlessness meditative stabilization; they perfectly accomplish and dwell in the uninterrupted meditative stabilization; and they perfectly accomplish and dwell in the elevated meditative stabilization, the perfect meditative stabilization, and the vajropama meditative stabilization. Dwelling in this perfection of meditative stabilization they perfectly accomplish and dwell in the thirty-seven dharmas on the side of awakening. Dwelling in this perfection of meditative stabilization, with the knowledge of a knower of path aspects, [F.54.b] they incorporate the collection of meditative stabilizations into the knowledge of path aspects, and, having passed beyond the Śuklavipaśyanā level, Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, and Pratyekabuddha level, they enter into the secure state of a bodhisattva and complete the Buddha level. But even though they practice those they do not, in the interim, acquire the results. Standing in this perfection of meditative stabilization, they pass on from buddhafield to buddhafield and attend on the lord buddhas. Through their attendance on those lord buddhas, they generate wholesome roots from those lord buddhas and purify a buddhafield. They pass on from world system to world system working for the welfare of beings, looking after some with giving, and looking after others with morality, others with meditative stabilization, others with wisdom, others with liberation, and others with the knowledge and seeing of liberation. They establish some in the result of stream enterer, and similarly, connect this with each, up to establish some in the state of a worthy one, and establish some in a pratyekabuddha’s awakening. They connect beings with whatever wholesome dharmas are to be imparted to them. Standing in this perfection of meditative stabilization, they accomplish all the dhāraṇī gateways, acquire the four detailed and thorough knowledges, and acquire the clairvoyances arisen from maturation. They are never again born in a mother’s womb and never again indulge in sense gratification. There is no birth they do not take and yet they are still unsullied by the disadvantages of those births. And why? Because they see well that all dharmas are like an illusion. Having realized the fact that all compounded phenomena are like an illusion, they work for the welfare of all beings even though beings [F.55.a] and even the designation of a being cannot be apprehended there. Without personally apprehending anything, they cause all beings to remain free from apprehending anything based on ordinary convention, but not ultimately. Standing in this perfection of meditative stabilization, they practice all the concentrations, deliverances, and absorptions, and until fully awakening to unsurpassed, perfect, complete awakening are never separated from the perfection of meditative stabilization. Standing in this perfection of meditative stabilization they find and produce within themselves the knowledge of all aspects. Standing there they eliminate all residual impressions and connections, and, having eliminated all residual impressions and connections, they work for their own and others’ welfare. As they are working for their own and others’ welfare, they become worthy of the offerings of the world with its gods, humans, and asuras.
71.36「須菩提，菩薩摩訶薩離欲塵，遠離不善法，圓滿成就安住初禪，具有尋伺，樂喜，由離欲而生的快樂。圓滿成就安住第四禪；圓滿成就安住遍滿一切世間，以慈心相應的心，乃至以舍心相應的心；圓滿成就安住非想非非想處定。從禪定波羅蜜多，按順序和非順序出入八解脫；圓滿成就安住九次第定和空三昧；圓滿成就安住無相三昧和無願三昧；圓滿成就安住無間三昧；圓滿成就安住超越三昧、圓滿定和金剛喻三昧。安住此禪定波羅蜜多，圓滿成就安住三十七菩提分法。安住此禪定波羅蜜多，以道相智，將禪定波羅蜜多的集合攝入道相智中，超越清淨見地、種性位、八根位、見地、薄地、離欲地、已作地和辟支佛地，進入菩薩不退位，圓滿佛地。雖然他們修習這些，但在此期間不獲得果報。安住此禪定波羅蜜多，從佛土到佛土，侍奉諸佛。透過對那些佛的侍奉，他們從那些佛那裡生起善根並淨化佛土。他們從世界到世界為眾生的福祉工作，以布施照顧一些眾生，以戒照顧其他眾生，以禪定照顧一些眾生，以智慧照顧一些眾生，以解脫照顧一些眾生，以解脫知見照顧一些眾生。他們建立一些眾生於須陀洹果，同樣地，逐一連接，建立一些眾生於阿羅漢位，建立一些眾生於辟支佛的菩提。他們將眾生與應當傳授給他們的一切善法相連接。安住此禪定波羅蜜多，他們成就一切陀羅尼門，獲得四無礙解，獲得由修所成的神通。他們再也不投生於母胎，再也不沉溺於欲樂。沒有任何投生他們不經歷，但他們依然不為那些投生的過患所污染。為什麼？因為他們善於洞見一切法如幻。已經證實一切有為法如幻的事實，他們為一切眾生的福祉工作，即使眾生和眾生的名稱都無法被體認。未曾自己執著任何事物，他們使一切眾生依世俗諦保持不執著任何事物的狀態，但不究竟。安住此禪定波羅蜜多，他們修習一切禪定、解脫和等至，直到圓滿覺悟無上正等正覺為止，永不離開禪定波羅蜜多。安住此禪定波羅蜜多，他們在自己內發現並生起一切相智。安住於此，他們消除一切習氣和相應，消除一切習氣和相應後，他們為自己和他人的福祉而工作。當他們在為自己和他人的福祉工作時，他們成為值得世間天人阿修羅供養的對象。」
71.37“In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom complete the signless perfection of meditative stabilization.
71.37「須菩提，菩薩摩訶薩修習般若波羅蜜多，圓滿無相禪定波羅蜜多。」
71.38“Subhūti, how, when all dharmas are without a causal sign, do bodhisattva great beings complete the perfection of wisdom? Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not see any dharma as truly existent or thoroughly established. They do not see form as truly existent or thoroughly established, up to and do not see consciousness as truly existent or thoroughly established; they do not see the production of form , up to and do not see the production of consciousness; and because they do not see the production of form , up to do not see the production of consciousness, they do not see an opening [F.55.b] for the production of form and do not see…, up to an opening for the production of consciousness, and therefore they do not see the amassing of form , do not see…, up to the amassing of consciousness; and similarly, up to they do not see an opening for the production of all dharmas with outflows and without outflows, because they see that they are in vain, ring hollow, and are pointless. When they contemplate like that, they do not apprehend an intrinsic nature of form ; similarly, connect this with each, up to they do not apprehend an intrinsic nature of all dharmas with outflows and without outflows, because those practicing the perfection of wisdom believe about all dharmas that they are the nonexistence of an intrinsic nature. On account of believing like that and practicing inner emptiness, up to practicing the emptiness of its own mark, they do not settle down on any dharma; they do not settle down on form , or feeling, or perception, or volitional factors, or consciousness; and similarly, connect this with or on any dharma, up to awakening.
71.38「須菩提，當一切法都無相時，菩薩摩訶薩如何圓滿般若波羅蜜多？須菩提，此處菩薩摩訶薩修習般若波羅蜜多，不見任何法為真實存在或究竟成立。不見色為真實存在或究竟成立，乃至不見識為真實存在或究竟成立；不見色的生，乃至不見識的生；因為不見色的生，乃至不見識的生，所以他們不見色的生起之門，不見……乃至不見識的生起之門，因此他們不見色的積集，不見……乃至不見識的積集；同樣地，乃至他們不見一切有漏法和無漏法生起之門，因為他們看到這些是虛空的、空洞的、無意義的。當他們像這樣觀察時，他們不執著色的自性；同樣地，以此類推，乃至他們不執著一切有漏法和無漏法的自性，因為修習般若波羅蜜多的人相信一切法都是無自性空。由於這樣相信和修習內空，乃至修習自相空，他們不住著於任何法；他們不住著於色，或受，或想，或行，或識；同樣地，以此類推，乃至不住著於任何法，乃至菩提。」
71.39“Practicing the perfection of wisdom that is the nonexistence of an intrinsic nature, they complete the awakening path—namely, they complete the six perfections, up to the dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, the eighteen distinct attributes of a buddha, and the eighty minor signs. Standing on the bodhisattva’s path that is those maturation dharmas, when they complete the six perfections and the thirty-seven dharmas on the side of awakening and complete the clairvoyances arisen from maturation, they gather into a retinue with giving those beings who can be gathered with giving; those who can be gathered with morality, who can be gathered with meditative stabilization, who can be gathered with wisdom, and who can be gathered with liberation; [F.56.a] and they gather into a retinue with the knowledge and seeing of liberation those beings who can be gathered with the knowledge and seeing of liberation. They establish in the result of stream enterer those beings who can be established in the result of stream enterer; those who can be established in the result of once-returner, who can be established in the result of non-returner, who can be established in the state of a worthy one, and who can be established in a pratyekabuddha’s awakening; and they establish in awakening those beings who can be established in awakening. Connect this to them all in the same way.
71.39「修習般若波羅蜜多無自性空，圓滿菩提分法──即圓滿六波羅蜜，乃至覺分法、十力、四無所畏、四無礙解、十八不共法，以及八十隨形好。住於菩薩道成熟法上，圓滿六波羅蜜與三十七菩提分法，圓滿修所成智通，他們用佈施攝受能被佈施所攝受的眾生；用戒律、禪定、智慧和解脫所攝受能被攝受的眾生；用解脫知見攝受能被解脫知見所攝受的眾生，使其成為自己的眷屬。他們使能證得須陀洹果的眾生證得須陀洹果；使能證得一來果、不還果、阿羅漢位和辟支佛菩提的眾生證得相應果位；使能證得菩提的眾生證得菩提。對所有眾生都用同樣的方式進行。」
71.40“Performing various miraculous powers, they go to as many world systems as there are sand particles in the Gaṅgā River, and in those world systems they magically produce those jewels—the sorts of jewels they want there, when and as they want them, completely fulfilling the desires of those beings—passing on from world system to world system. Having seen those world systems, they take possession of a buddhafield with all the possessions and enjoyments there of the sort the Paranirmitavaśavartin gods have, and the possessions and enjoyments that come about in other buddhafields, the type that they do not even need to seek for.
71.40「他們運用各種神通，前往恆河沙數那樣多的世界。在那些世界中，他們用幻化方式變現各種珍寶，按照眾生的願望，在他們想要的時候和地方，變現出他們所需的各種珍寶，完全滿足這些眾生的各種欲望，從一個世界到另一個世界地傳遞這些珍寶。在看到了那些世界之後，他們獲得了一個佛土，其中具有一切的物質享受，就像他化自在天神所擁有的那樣豐富，還有其他諸佛世界中的物質享受，這些物質享受他們甚至都不必去尋求就能自然擁有。」
71.41“Practicing the knowledge of path aspects, through the perfection of giving, the perfection of morality, up to the perfection of wisdom arisen from maturation, through the clairvoyances arisen from maturation, and the awakening path arisen from maturation, they perfect all the perfections and gain the knowledge of all aspects.
71.41「通過修習道相智，經由由成熟而生的佈施波羅蜜多、持戒波羅蜜多，乃至由成熟而生的般若波羅蜜多，經由由成熟而生的神通和由成熟而生的菩提分法，他們圓滿一切波羅蜜多，證得一切相智。」
71.42“To the extent that they have not held onto form , up to consciousness, up to have not held onto all dharmas—have not held onto the wholesome or unwholesome, ordinary or extraordinary, with outflows [F.56.b] or without outflows, compounded or uncompounded—then even when they have fully awakened to unsurpassed, perfect, complete awakening, the possessions and enjoyments in their buddhafield will not be held on to either. And why? Because all dharmas have not been held on to because nothing can be apprehended.
71.42「就色而言，乃至就識而言，他們沒有執著；就所有的法而言，他們沒有執著——沒有執著善或不善、世間或出世、有漏或無漏、有為或無為——那麼即使他們已經證悟了無上正等正覺，他們佛土中的受用和享樂也不會被執著。為什麼呢？因為所有的法都沒有被執著，因為沒有任何東西可以被執著。」
71.43“In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom complete the perfection of wisdom by way of signlessness.”
71.43"就這樣，須菩提，菩薩摩訶薩修習般若波羅蜜多，以無相的方式圓滿般若波羅蜜多。"
71.44This was the seventy-first chapter, “The True Nature of Dharmas That Cannot Be Apprehended,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
71.44（結尾）