Chapter 72: Teaching the Absence of Marks
第七十二品：無相教法
72.1Then venerable Subhūti inquired of the Lord, “Lord, given that dharmas are without causal signs, without effort , unadulterated, and empty of their own mark, how is it that bodhisattvas complete the cultivation of the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom? How are these dharmas without outflows labeled as different? How is there a variation between them? How is the perfection of giving included within the perfection of wisdom, and how are the perfection of morality, perfection of patience, perfection of perseverance, and perfection of concentration included within the perfection of wisdom? Lord, how can such unmarked dharmas, dharmas that have but one mark—no mark—be different?”
72.1爾時尊者須菩提請問世尊：「世尊，既然諸法無因相、無精進、無雜染，以及無自性，那麼菩薩如何完成六波羅蜜的修習——檀那波羅蜜多、尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多呢？這些無漏法如何被標籤為不同的呢？它們之間如何有差別呢？檀那波羅蜜多如何被包含在般若波羅蜜多中，而尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多和禪那波羅蜜多如何被包含在般若波羅蜜多中呢？世尊，這樣無相的法，只有一個相——無相——的法，如何能夠不同呢？」
72.2Venerable Subhūti having thus inquired, the Lord said to him, “Subhūti, here bodhisattva [F.57.a] great beings practicing the perfection of wisdom, standing in the five aggregates that are like a dream, give gifts, guard morality, cultivate patience, make a vigorous effort, become absorbed in meditative stabilization, and cultivate wisdom. Standing in the five appropriating aggregates that are like an echo, they give gifts, guard morality, cultivate patience, make a vigorous effort, become absorbed in meditative stabilization, and cultivate wisdom. Standing in the five appropriating aggregates that are like an apparition, like a mirage, like an illusion, and like a magical creation, they give gifts, guard morality, cultivate patience, make a vigorous effort, become absorbed in meditative stabilization, and cultivate wisdom. Those five aggregates are like a dream—that is, are without marks; they are like an echo, like an apparition, like a mirage, like an illusion, and like a magical creation—that is, are without marks. And why? Because a dream has no intrinsic nature at all; an echo, an apparition, a mirage, an illusion, and a magical creation have no intrinsic nature at all, and whatever has no intrinsic nature has no mark, and that which has no mark is, thus, as no mark, one mark. Therefore, Subhūti, you should thus know from this one of many explanations that the gift has no mark, the giver has no mark, and the recipient has no mark.
72.2尊者須菩提如此詢問後，世尊對他說：「須菩提，這裡菩薩摩訶薩修習般若波羅蜜多，安住於如夢一般的五蘊，佈施、持戒、修忍辱、做精進的努力、進入禪定的等持，以及修習智慧。安住於如回聲一般的五蘊，佈施、持戒、修忍辱、做精進的努力、進入禪定的等持，以及修習智慧。安住於如光影、如陽焰、如幻、如幻術一般的五蘊，佈施、持戒、修忍辱、做精進的努力、進入禪定的等持，以及修習智慧。那些五蘊如同夢——也就是說，無相；它們如回聲、如光影、如陽焰、如幻、如幻術——也就是說，無相。為什麼呢？因為夢完全沒有自性；回聲、光影、陽焰、幻、幻術完全沒有自性，凡是沒有自性的就沒有相，沒有相的，因此，作為無相，就是一個相。因此，須菩提，你應當這樣從這許多解釋中的一個明白，佈施無相，佈施者無相，受施者無相。」
72.3“Those who give a gift with such an understanding complete the perfection of giving. Completing the perfection of giving, they do not turn back from the perfection of morality, and do not turn back from the perfection of patience, perfection of perseverance, perfection of concentration, or perfection of wisdom. Standing in those six perfections, [F.57.b] they complete the four concentrations, complete the four immeasurables, complete the four formless absorptions, complete the four applications of mindfulness, complete the four right efforts, and complete the four legs of miraculous power, five faculties, five powers, seven limbs of awakening, eightfold noble path, inner emptiness, and similarly, connect this with each, up to the emptiness of its own mark. They complete the emptiness meditative stabilization, signlessness meditative stabilization, and wishlessness meditative stabilization; they complete the eight deliverances, nine serial absorptions, and five clairvoyances; they complete the five hundred dhāraṇī gateways; and they complete the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha.
72.3「用這樣的理解進行佈施的人圓滿檀那波羅蜜多。圓滿檀那波羅蜜多後，他們不退轉於尸羅波羅蜜多，也不退轉於羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多或般若波羅蜜多。站在這六波羅蜜的基礎上，他們圓滿四禪、圓滿四無量心、圓滿四無色定、圓滿四念處、圓滿四正勤、圓滿四神足、五根、五力、七覺支、八正道、內空，並且同樣地連接每一項，直到自相空。他們圓滿空三昧、無相三昧和無願三昧；他們圓滿八解脫、九次第定和五神通；他們圓滿五百陀羅尼門；他們圓滿十力、四無所畏、四無礙解和十八不共法。」
72.4“Standing in those noble dharmas without outflows arisen from maturation, they go through miraculous power to world systems in the eastern direction and wait on the lord buddhas. They attend to the needs of those lord buddhas, and work for the welfare of beings there with their possessions. They gather into a retinue with giving those beings there who can be gathered with giving; they gather into a retinue by being moral those beings there who can be gathered with morality; they gather into a retinue by being patient those beings there who can be gathered by patience; they gather into a retinue by persevering those beings there who can be gathered with perseverance; they gather into a retinue by meditative stabilization those beings there who can be gathered with meditative stabilization; they gather into a retinue by wisdom those beings there who can be gathered with wisdom, up to and they gather into a retinue by all wholesome dharmas those beings there [F.58.a] who can be gathered with all wholesome dharmas. Endowed with those wholesome dharmas they even appropriate a life in saṃsāra, but they are not affected by the sufferings that exist in saṃsāra. They appropriate the things that make the life of humans and gods enjoyable for the sake of beings, and help those beings with those things that make life enjoyable.
72.4「菩薩摩訶薩安住於那些成熟所生的無漏善法中，他們運用神通力前往東方世界，侍奉諸佛世尊。他們侍奉這些佛世尊，並為那裡的眾生的福利而工作。他們以佈施攝受那些可以用佈施攝受的眾生，以持戒攝受那些可以用持戒攝受的眾生，以忍辱攝受那些可以用忍辱攝受的眾生，以精進攝受那些可以用精進攝受的眾生，以禪定攝受那些可以用禪定攝受的眾生，以智慧攝受那些可以用智慧攝受的眾生，乃至以一切善法攝受那些可以用一切善法攝受的眾生。菩薩摩訶薩具足這些善法，甚至在輪迴中受生，但他們不受輪迴中所有的苦所影響。他們為了眾生的緣故而取得人天所享受的事物，並用這些令生命安樂的事物來幫助那些眾生。」
72.5“They know all dharmas have no mark. They know the result of stream enterer but do not remain standing there; they know the result of once-returner but do not remain standing there; they know the result of non-returner but do not remain standing there; they know the state of a worthy one but do not remain standing there; and they know a pratyekabuddha’s awakening but do not remain standing there. And why? It is because they, knowing all dharmas have no mark, have to reach the knowledge of all aspects not shared in common with śrāvakas or pratyekabuddhas. Therefore, Subhūti, bodhisattva great beings, knowing all dharmas have no mark, know the six perfections have no mark, up to know all the buddhadharmas have no mark either.
72.5「他們知道一切法都無相。他們知道須陀洹果但不住在那裡；他們知道斯陀含果但不住在那裡；他們知道阿那含果但不住在那裡；他們知道阿羅漢位但不住在那裡；他們知道辟支佛的菩提但不住在那裡。為什麼呢？因為他們知道一切法都無相，必須達到一切相智，這不是聲聞和辟支佛所共有的。所以，須菩提啊，菩薩摩訶薩知道一切法都無相，就知道六波羅蜜多無相，直到知道一切佛法都無相。」
72.6“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, standing in the five appropriating aggregates that are like a dream, complete the perfection of morality; standing in the five appropriating aggregates that are like an echo, like an apparition, like an illusion, like a mirage, and like a magical creation, they complete the perfection of morality. Understanding that the five appropriating aggregates are like a dream, and understanding that the five appropriating aggregates are like an echo, like an apparition, like a mirage, like an illusion, and like a magical creation, they complete the unflagging, unpunctured, unadulterated, unfragmented, untarnished, [F.58.b] autonomous, well-completed perfection of morality praised by the wise and belonging to the noble path without outflows. Standing there, they guard morality that comes from ordination vows, morality gained through the true nature of dharmas, restraint morality, proclaimed morality, and morality that comes through force of habit. But even though they are endowed with such morality as that, they do not grasp it as absolute, thinking, ‘On account of this may I be born sharing the good fortune of a great sāla tree–like royal family, or may I be born sharing the good fortune of a great sāla tree–like brahmin family, or a great sāla tree–like business family; or may I become a wheel-turning emperor, or a local ruler; or may I be born sharing the good fortune of the Cāturmahārājika gods, or may I be born sharing the good fortune of the Trāyastriṃśa gods, or may I be born sharing the good fortune of the Yāma, or Tuṣita, or Nirmāṇarati, or Paranirmitavaśavartin gods; or may I reach 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.’ And why? Subhūti, it is because all dharmas are marked by the nonexistence of an intrinsic nature, so they have only one mark—that is, no mark—and a dharma that has no mark does not reach a dharma that has no mark. A dharma that has a different mark does not reach a dharma that has a different mark. And dharmas that have no marks or have different marks do not reach dharmas that have no marks or have different marks.
72.6「而且，須菩提，菩薩摩訶薩修習般若波羅蜜多，安住於如夢的五蘊，圓滿尸羅波羅蜜多；安住於如回聲、如光影、如幻、如陽焰、如幻術的五蘊，圓滿尸羅波羅蜜多。理解五蘊如夢，理解五蘊如回聲、如光影、如幻、如陽焰、如幻術，他們圓滿了不懈怠、不毀損、不雜染、不分散、不玷污、自在、圓滿的尸羅波羅蜜多，這是智者所讚揚的，屬於無漏聖道。安住其中，他們守護來自受戒的戒律、通過法性獲得的戒律、律儀戒、說戒以及習氣力量所生的戒律。但即使他們具備如此的戒律，他們也不執著它為實有，心想『因為這個原因，我可能出生在偉大的娑羅樹般的王族中享受福報，或者出生在偉大的娑羅樹般的婆羅門族中享受福報，或出生在偉大的娑羅樹般的商人族中享受福報；或者我可能成為轉輪聖王，或成為地方統治者；或出生在享受四大天王的福報中，或出生在享受三十三天的福報中，或出生在享受時分天、兜率天、樂變化天、他化自在天的福報中；或我可能達到須陀洹果，或一來果，或不還果，或阿羅漢位，或辟支佛的菩提。』為什麼呢？須菩提，因為所有法都具有無自性空的特徵，所以它們只有一個相──即無相──而無相的法不達到無相的法。具有不同相的法不達到具有不同相的法。具有無相或不同相的法不達到具有無相或不同相的法。」
72.7“In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom complete the perfection of morality that has no mark. Having completed the perfection of morality that has no mark, [F.59.a] they enter into the secure state of a bodhisattva, and having entered into the secure state of a bodhisattva and gained the forbearance for dharmas that are not produced, they practice the knowledge of path aspects and acquire the clairvoyances arisen from maturation. Stationed in the five hundred dhāraṇī gateways, they acquire the four detailed and thorough knowledges, pass on from buddhafield to buddhafield, attend on the lord buddhas, bring beings to maturity, and take possession of a buddhafield.
72.7「須菩提，菩薩摩訶薩如此修行般若波羅蜜多，圓滿無相的尸羅波羅蜜多。圓滿無相的尸羅波羅蜜多後，進入菩薩不退位，進入菩薩不退位後得到無生法忍，修行道相智並獲得修所成智通。安住在五百陀羅尼門中，獲得四無礙解，從佛土到佛土往來，侍奉諸佛，使眾生成熟，獲得佛土。」
72.8“They stream through the five forms of life in the stream of cyclic existence but are not affected by the maturation of actions done when living in saṃsāra.
72.8「他們流轉於輪迴之流的五趣中，但不受在輪迴中所作業行的成熟所影響。」
72.9“To illustrate, a magical creation stands up, sits down, and lies down, but going, coming, remaining standing, sitting, and lying down are absent from it. It also works for the welfare of beings, even though it has no apprehension of beings or even the designation of a being. To illustrate further, a tathāgata, worthy one, perfectly complete buddha, having fully awakened to unsurpassed, perfect, complete awakening, has turned the wheel of the Dharma and has led infinite beings into complete nirvāṇa in the two vehicles. But still, not seeing any bodhisattva at all whose unsurpassed, perfect, complete awakening has been prophesied, that tathāgata throws off the volitional factor that is life, magically produces a magical creation, and passes into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind. Subhūti, after many eons have gone by that magical creation, after having prophesied the unsurpassed, perfect, complete awakening of a bodhisattva, also passes into complete nirvāṇa. But no real form , or feeling, or perception, or volitional factors, or consciousness of that magical creation can be apprehended at all as a basis. Similarly, Subhūti, bodhisattva great beings too have no apprehension of beings or even the designation of a being [F.59.b] but still work for the welfare of beings.
72.9「舉例來說，一個幻術創造物能夠站立、坐下和躺下，但行走、來去、停留、坐著和躺下對它來說都是沒有的。它也為眾生的利益而工作，儘管它對眾生沒有執著，甚至對眾生的名稱也沒有執著。再舉例說，一個如來、阿羅漢、正等正覺者，已經徹底覺悟了無上正等菩提，已經轉動了法輪，已經引領無邊的眾生進入了二乘的圓寂涅槃。但是，如果沒有看到任何菩薩，其無上正等菩提已被授記，那個如來就捨棄了生命的行，變化出一個幻術創造物，進入了無餘涅槃界。須菩提，經過許多劫之後，那個幻術創造物在為一位菩薩授記其無上正等菩提之後，也進入了圓寂涅槃。但是，那個幻術創造物的任何真實的色、受、想、行或識根本無法作為基礎而被執著。同樣地，須菩提，菩薩摩訶薩也對眾生沒有執著，甚至對眾生的名稱也沒有執著，但仍然為眾生的利益而工作。」
72.10“In that way, Subhūti, when bodhisattva great beings practicing the perfection of wisdom complete the perfection of morality, all dharmas are included within that completion.
72.10「須菩提，菩薩摩訶薩如此修行般若波羅蜜多，圓滿尸羅波羅蜜多時，一切法都包含在那個圓滿之中。」
72.11“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, standing in the five appropriating aggregates that are like a dream—in the five appropriating aggregates that are like an echo, like an apparition, like an illusion, like a mirage, and like a magical creation—complete the perfection of patience that has no mark.
72.11「此外，須菩提，修習般若波羅蜜多的菩薩摩訶薩，安住於如夢般的五蘊中——安住於如回聲般的五蘊、如光影般的五蘊、如幻象般的五蘊、如陽焰般的五蘊，以及如幻術般的五蘊——圓滿成就無相的羼提波羅蜜多。」
72.12“Subhūti, how do bodhisattva great beings standing in the five appropriating aggregates without marks complete the perfection of patience? Here, Subhūti, bodhisattva great beings complete the perfection of patience with two sorts of patience. What are the two? Starting from the first production of the thought up until seated at the site of awakening, during that period, whether all beings come and snub, or humiliate, or refuse to associate with, or swear at them, or whether they deal them blows with sticks, clubs, and swords, bodhisattva great beings who want to complete the perfection of patience should not let even a single feeling of emotional upset arise: ‘Who is snubbing, or humiliating, or refusing to associate with, or swearing at me, or dealing me blows with sticks, clubs, and swords?’ And why? Because if they have forbearance for all dharmas without a mark, how could it occur to them to think, ‘Who is snubbing, or humiliating, or refusing to associate with, or swearing at me, or dealing me blows with sticks, clubs, and swords?’ [F.60.a] When they examine like that, they complete the perfection of patience, and, by having completed the perfection of patience, they gain forbearance for dharmas that have not been produced.”
72.12「須菩提，菩薩摩訶薩怎樣站在五蘊無相中而圓滿羼提波羅蜜多？須菩提，菩薩摩訶薩以兩種忍來圓滿羼提波羅蜜多。是哪兩種？從初發心直到坐在菩提座上，在這段時間內，無論一切有情來冒犯、侮辱、拒絕與其往來、辱罵他們，或者用木棍、木棒和刀劍打擊他們，想要圓滿羼提波羅蜜多的菩薩摩訶薩都不應該讓任何一個煩惱的感受生起：『誰在冒犯我、侮辱我、拒絕與我往來、辱罵我、用木棍、木棒和刀劍打擊我呢？』為什麼？因為如果他們對所有無相的法都有忍，他們怎麼可能會生起『誰在冒犯我、侮辱我、拒絕與我往來、辱罵我、用木棍、木棒和刀劍打擊我呢？』的念頭？當他們這樣觀察時，他們圓滿了羼提波羅蜜多，由於圓滿了羼提波羅蜜多，他們獲得了無生法忍。」
72.13The Lord having said that, venerable Subhūti asked him, “Lord, what is forbearance for dharmas that are not produced? How do you gauge it? What is knowledge?”
72.13世尊說完這些話後，尊者須菩提問他說：「世尊，什麼是無生法忍？你如何衡量它？什麼是智慧？」
72.14Venerable Subhūti having asked that, the Lord said to him, “Subhūti, a dharma, even the tiniest one, is not produced. That is called the subject that is not produced. The forbearance for that is called knowledge . Through that knowledge, forbearance for dharmas that are not produced is gained.”
72.14尊者須菩提問過這個問題之後，世尊對他說：「須菩提，任何一個法，即使是最微細的，也沒有生起。這就叫做未生的對象。對於那個的忍叫做智慧。通過那個智慧，就獲得了無生法忍。」
72.15The Lord having said that, venerable Subhūti then asked him, “Lord, what is the difference between these two types of patience: the forbearance for dharmas that are not produced of śrāvakas and pratyekabuddhas, and the forbearance for dharmas of bodhisattva great beings?”
72.15世尊說完這些話後，尊者須菩提又問他說：「世尊，這兩種忍有什麼異呢？即聲聞眾和辟支佛所證得的無生法忍，與菩薩摩訶薩所證得的無生法忍有什麼異？」
72.16Venerable Subhūti having asked that, the Lord said to him, “Subhūti, the knowledge and the abandonment of a stream enterer—that is a bodhisattva’s forbearance; the knowledge and the abandonment of a once-returner, the knowledge and the abandonment of a non-returner, and the knowledge and the abandonment of a worthy one—that is a bodhisattva great being’s forbearance; and the knowledge and the abandonment of a pratyekabuddha—that is a bodhisattva great being’s forbearance. That, Subhūti, is the difference between the forbearance of śrāvakas and pratyekabuddhas and the forbearance of bodhisattva great beings.
72.16尊者須菩提如是請問後，世尊告訴他說：「須菩提，須陀洹的智慧和棄捨，這是菩薩的忍辱；一來果的智慧和棄捨、不還果的智慧和棄捨，以及阿羅漢的智慧和棄捨，這是菩薩摩訶薩的忍辱；辟支佛的智慧和棄捨，這是菩薩摩訶薩的忍辱。須菩提，這就是聲聞眾和辟支佛的忍辱與菩薩摩訶薩的忍辱之間的區別。
72.17“Subhūti, [F.60.b] the bodhisattva great beings who have such forbearance surpass all śrāvakas and pratyekabuddhas. Remaining in the forbearance for dharmas that are not produced arisen from maturation, they pursue the bodhisattva’s path and complete the knowledge of path aspects. When they complete it, they are not separated from the thirty-seven dharmas on the side of awakening and the emptiness, signlessness, and wishlessness meditative stabilizations. They are not separated from the five clairvoyances. Unseparated from the five clairvoyances, they bring beings to maturity and purify a buddhafield, and having brought beings to maturity and purified a buddhafield, with the wisdom of the unique single instant gain the knowledge of all aspects.
72.17「須菩提，具有這樣忍辱的菩薩摩訶薩超越了一切聲聞和辟支佛。他們安住於由成熟而生起的無生法忍，追求菩薩的道路，圓滿道相智。當他們圓滿道相智時，他們不離於三十七菩提分法和空無相無願三昧。他們不離於五神通。不離五神通，他們將眾生成熟並淨化佛土，在將眾生成熟並淨化佛土之後，以獨一無二剎那的智慧獲得一切相智。」
72.18“In that way, Subhūti, bodhisattva great beings complete the perfection of patience that has no mark.
72.18「須菩提，菩薩摩訶薩就是這樣圓滿無相的羼提波羅蜜多。
72.19“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, standing in the five appropriating aggregates that are like a dream, up to standing in the five appropriating aggregates that are like a magical creation, make a vigorous attempt at physical effort and mental effort that have no marks. With physical effort, having accomplished miraculous power, they go to world systems in the ten directions and wait on the lord buddhas and work for the welfare of beings. With that physical effort they bring beings to maturity and establish them in the three vehicles. In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom complete the perfection of perseverance that has no mark.
72.19「再者，須菩提，菩薩摩訶薩修習般若波羅蜜多，從安住於如夢般的五蘊，到安住於如幻術般的五蘊，對於無相的身精進和意精進作出有力的嘗試。以身精進，成就神通後，他們前往十方世界，侍奉諸佛，為眾生的福祉而工作。藉著這種身精進，他們使眾生成熟，並將他們安立於三乘。須菩提，菩薩摩訶薩就這樣修習般若波羅蜜多，完成無相的毘黎耶波羅蜜多。
72.20“With mental effort without outflows, incorporated into the path, they complete the perfection of perseverance [F.61.a] included in which are these—namely, 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, as well as the three gateways to liberation, four concentrations, four immeasurables, four formless absorptions, eight deliverances, nine serial absorptions, ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha—all wholesome dharmas. Practicing all these, bodhisattva great beings should complete the knowledge of all aspects. When they have completed it, all connections with residual impressions are eliminated. When those have been eliminated, they complete the perfect development that has no mark, and, having accomplished the power of meditative absorption, turn the wheel of the Dharma three times, a turning that has twelve aspects. On account of that turning the great billionfold world system in six ways shakes, shakes greatly, and shakes violently; quakes, quakes greatly, and quakes violently; resounds, resounds greatly, and resounds violently, pervading all the great billionfold world system with an illumination. That tathāgata, worthy one, perfectly complete buddha emits a sound, a sound that causes listening, and the beings staying in the great billionfold world system hear that sound and they all become definite in the three vehicles.
72.20「用無漏的意精進，納入聖道，菩薩摩訶薩完成精進波羅蜜多。其中包括四念處、四正勤、四神足、五根、五力、七覺支和八正道，以及三解脫門、四禪、四無量心、四無色定、八解脫、九次第定、十力、四無所畏、四無礙解和十八不共法——一切善法。菩薩摩訶薩修習這一切，應當完成一切相智。當他們完成時，一切與習氣的相應都被消除。當那些被消除時，他們完成沒有相的圓滿發展，並且已經成就禪定力，轉法輪三次，這轉法輪有十二分教。由於那一轉，三千大千世界以六種方式震動、大震動、極震動；搖撼、大搖撼、極搖撼；發聲、大發聲、極發聲，以光明遍照整個三千大千世界。那位如來、阿羅漢、正等正覺者發出聲音，一種引起聆聽的聲音，住在三千大千世界中的眾生聽到那個聲音，他們全都對三乘確定不移。」
72.21“Subhūti, the perfection of perseverance of bodhisattva great beings is thus treated as very important. Standing in this perfection of perseverance, [F.61.b] bodhisattva great beings complete all the buddhadharmas and gain the knowledge of all aspects. [B50]
72.21「須菩提，菩薩摩訶薩的精進波羅蜜多就是這樣被視為非常重要的。菩薩摩訶薩安住在這個精進波羅蜜多中，圓滿一切佛法，並獲得一切相智。
72.22“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom, standing in the five appropriating aggregates that are like a dream, complete the perfection of meditative stabilization, up to standing in the five appropriating aggregates that are like a magical creation, complete the perfection of meditative stabilization.
72.22「此外，須菩提，菩薩摩訶薩修行般若波羅蜜多，住於如夢的五蘊，完成禪定波羅蜜多，乃至住於如幻術的五蘊，完成禪定波羅蜜多。」
72.23“And how, Subhūti, do bodhisattva great beings standing in the five appropriating aggregates that are like a dream, up to like a magical creation complete the perfection of meditative stabilization?
72.23"須菩提，菩薩摩訶薩安住於如夢幻的五蘊，乃至如幻術的五蘊，如何圓滿禪定波羅蜜多？
72.24“Subhūti, here bodhisattva great beings practicing the perfection of wisdom accomplish and dwell in the first concentration, up to accomplish and dwell in the fourth concentration, and accomplish and dwell in love, compassion, joy, equanimity, from in the station of endless space, up to the station of neither perception nor nonperception. They cultivate the emptiness, signlessness, and wishlessness meditative stabilizations, and except for a tathāgata’s meditative stabilization, and the meditative stabilization like a flash of lightning, the perfect meditative stabilization, and the vajropama meditative stabilization, having pervaded them with their bodies they accomplish and dwell in any śrāvaka meditative stabilization or pratyekabuddha meditative stabilization as appropriate, or any other of the host of meditative stabilizations as appropriate, but without relishing the meditative stabilization’s result. And why? Because those bodhisattva great beings perceive that the mark of a meditative stabilization is the nonexistence of an intrinsic nature. Just as a phenomenon that has no mark does not experience the taste of a phenomenon that has no mark, and just as a phenomenon that is a nonexistent thing does not experience the taste of a phenomenon that is a nonexistent thing, [F.62.a] since they do not experience anything, governed by which meditative stabilization will they take birth in the desire realm, or the form realm, or the formless realm? And why? Because they do not apprehend those realms and also do not apprehend someone who might become absorbed or that through which absorption might come about. Because they do not apprehend those, they complete the perfection of meditative stabilization that has no mark, and on account of that perfection of meditative stabilization pass beyond the śrāvaka and pratyekabuddha levels.”
72.24「須菩提，這裡菩薩摩訶薩修習般若波羅蜜多，成就安住初禪，乃至成就安住四禪，成就安住慈、悲、喜、舍，從空無邊處定，乃至非想非非想處定。他們修習空、無相、無願三昧，除了如來的定，以及閃電定、圓滿定、金剛喻三昧外，他們用身體遍滿這些定，可以成就安住任何聲聞定或辟支佛定，或任何其他眾多定，各自相應，但不執著於定的結果。為什麼呢？因為那些菩薩摩訶薩認識到定的相是無自性空。就像無相的現象不體驗無相現象的味道一樣，就像非有的現象不體驗非有現象的味道一樣，既然他們不體驗任何事物，那麼被什麼定統領他們會在欲界、色界或無色界中受生呢？為什麼呢？因為他們不執著那些界，也不執著某個會成為等持者，或成為等持的因。因為他們不執著那些，他們完成了無相的禪定波羅蜜多，並因此禪定波羅蜜多而超越聲聞和辟支佛地。」
72.25Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings, having completed the perfection of meditative stabilization that has no mark, pass beyond the śrāvaka and pratyekabuddha levels?”
72.25尊者須菩提問世尊說：「世尊，菩薩摩訶薩圓滿了無相的禪定波羅蜜多，怎樣才能超越聲聞和辟支佛的境界呢？」
72.26“Subhūti, it is because bodhisattva great beings have trained well in inner emptiness, up to have trained well in the emptiness of its own mark and do not apprehend in these emptinesses any dharma that they would stand on for 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, up to or the knowledge of all aspects. That emptiness too is empty, so by those emptinesses they pass beyond the śrāvaka and pratyekabuddha levels and enter into the flawlessness of a bodhisattva.”
72.26「須菩提，菩薩摩訶薩因為在內空乃至自相空中善加修習，並且在這些空性中不執著任何法以作為須陀洹果、一來果、不還果、阿羅漢位的依據，或者辟支佛的菩提，乃至一切相智的依據。那個空性本身也是空的，所以菩薩摩訶薩以這些空性而超越聲聞和辟支佛的地位，進入菩薩的清淨。」
72.27“Lord, what is a bodhisattva’s flaw and what is a bodhisattva’s flawlessness?”
72.27「世尊，什麼是菩薩的過失，什麼是菩薩的清淨？」
“Subhūti, all apprehending is the bodhisattva great beings’ flaw; all not apprehending is flawlessness.”
「須菩提，一切執著是菩薩摩訶薩的過失；一切不執著是清淨。」
72.28“Lord, what is apprehending, and what is not apprehending?”
72.28「世尊，什麼是執著，什麼是不執著？」
“Bodhisattva great beings apprehend form ; [F.62.b] bodhisattva great beings apprehend feeling, perception, volitional factors, and consciousness; they apprehend the eyes and form, and ears and sound, and nose and smell, and tongue and taste, and body and feeling, and the thinking mind and dharmas. Similarly, connect this with each, up to apprehend the knowledge of all aspects.
「菩薩摩訶薩執著色；菩薩摩訶薩執著受、想、行、識；他們執著眼與色，執著耳與聲，執著鼻與香，執著舌與味，執著身與受，執著意與法。同樣地，將此與每一個相連，直到執著一切相智。
72.29“Subhūti, all not apprehending, from form up to the knowledge of all aspects, even as something that can be talked about, is flawlessness. Why? Subhūti, it is because the intrinsic nature of form cannot be apprehended. The intrinsic nature of form is a nonexistent thing and cannot be talked about, up to the intrinsic nature of the knowledge of all aspects is a nonexistent thing and cannot be talked about. This, Subhūti, is the flawlessness of bodhisattva great beings. Those bodhisattva great beings, having entered into flawlessness, complete all the meditative stabilizations, but their birth is not dictated even by the completed absorption, so what need is there to say that their birth is not on account of greed, hatred, and confusion? It is impossible that they would occasion any action while under their influence, any action that would occasion birth from any of the four concentrations. On the contrary, standing in dharmas that are like an illusion, they work for the welfare of beings, without apprehending beings and without apprehending the illusion. Without apprehending anything they bring beings to maturity and purify a buddhafield. In that way, Subhūti, bodhisattva great beings, having completed the perfection of meditative stabilization, go on until they turn the wheel of the Dharma—that is, the wheel that cannot be apprehended.
72.29「須菩提，從色乃至一切相智，一切不執著，即使作為可以言說之事，也是清淨。為什麼呢？須菩提，因為色的自性無法被執著。色的自性是無有的，無法被言說，乃至一切相智的自性是無有的，無法被言說。須菩提，這就是菩薩摩訶薩的清淨。那些菩薩摩訶薩，進入清淨後，圓滿一切定，但他們的生起不受已成就的等持所支配，更何況說他們的生起不受貪、瞋、癡的支配呢？他們不可能在這些影響下進行任何行為，任何會導致從四禪中生起的行為。反之，他們站在如幻般的法上，為眾生的福祉而工作，不執著眾生也不執著幻象。不執著任何事物，他們使眾生成熟並淨化佛土。須菩提，菩薩摩訶薩就是這樣，圓滿禪定波羅蜜多後，繼續進行直到轉法輪——即是無法被執著的法輪。」
72.30“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom [F.63.a] comprehend that all phenomena are like a dream, like an echo, like an apparition, like an illusion, like a mirage, and like a magical creation.”
72.30「此外，須菩提，修習般若波羅蜜多的菩薩摩訶薩領悟一切法如夢、如回聲、如光影、如幻、如陽焰、如幻術。」
72.31The Lord having said that, venerable Subhūti asked him, “Lord, how do bodhisattva great beings practicing the perfection of wisdom comprehend that all phenomena are like a dream, and how do they comprehend that all phenomena are like an echo, like an apparition, like an illusion, like a mirage, and like a magical creation?”
72.31世尊這樣說了以後，尊者須菩提問他：「世尊，菩薩摩訶薩修習般若波羅蜜多，如何領悟一切法如夢，如何領悟一切法如回聲、如光影、如幻、如陽焰、如幻術？」
72.32“Subhūti, here bodhisattva great beings practicing the perfection of wisdom are not the dreaming of a dream and are not the dreamers of a dream, are not the hearing of an echo and are not the hearers of an echo, are not the seeing of an apparition and are not those who see an apparition, are not the seeing of a mirage and are not those who see a mirage, and are not the seeing of a magical creation and are not those who see a magical creation. And why? Because a dream, echo, apparition, illusion, mirage, and magical creation are all error; they are all the error of ordinary people. A worthy one is not the dreaming of a dream and is not the dreamer of a dream, up to is not the seeing of a magical creation and is not the one who sees a magical creation. Similarly, connect this with each, up to a pratyekabuddha, and a bodhisattva, and even a tathāgata, worthy one, perfectly complete buddha is not the dreaming of a dream and is not the dreamer of a dream, up to is not the seeing of a magical creation and is not the one who sees a magical creation. And why? Because all phenomena are the nonexistence of an intrinsic nature, are not produced, and are not existent. In regard to things that are the nonexistence of an intrinsic nature, that are not thoroughly established, how could bodhisattva [F.63.b] great beings practicing the perfection of wisdom become those with the notion that they are existent things, or those with the notion that they are thoroughly established? It is impossible. And why? Because it would not be the perfection of wisdom if any phenomena were to have an intrinsic nature, be thoroughly established, or exist.
72.32「須菩提，菩薩摩訶薩修行般若波羅蜜多，不是夢的夢者，也不是夢的做夢者；不是回聲的聞者，也不是回聲的做聽者；不是光影的見者，也不是光影的做看者；不是陽焰的見者，也不是陽焰的做看者；不是幻術的見者，也不是幻術的做看者。為什麼呢？因為夢、回聲、光影、幻、陽焰和幻術都是顛倒，都是凡夫的顛倒。阿羅漢不是夢的夢者，也不是夢的做夢者，乃至不是幻術的見者，也不是幻術的做看者。同樣地，對每一位來說都要這樣連貫理解，包括辟支佛、菩薩，甚至如來、阿羅漢、正等正覺者也不是夢的夢者，也不是夢的做夢者，乃至不是幻術的見者，也不是幻術的做看者。為什麼呢？因為一切法都是無自性空，都是不生起的，都是無的。對於無自性、不堅實的事物，菩薩摩訶薩修行般若波羅蜜多，怎麼可能會成為具有『它們是有性的』或『它們是堅實的』這種概念的人呢？是不可能的。為什麼呢？因為如果任何法都具有自性、堅實，或是存在的，那就不是般若波羅蜜多了。」
72.33“In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom are not attached to form , up to are not attached to consciousness; are not attached to the desire realm, are not attached to the form realm, and are not attached to the formless realm; are not attached to the concentrations, deliverances, or absorptions; are not attached to the four applications of mindfulness, up to the thirty-seven dharmas on the side of awakening; are not attached to the emptiness meditative stabilization, signlessness meditative stabilization, or wishlessness meditative stabilization; are not attached to the perfection of giving, and similarly, connect this with are not attached to the perfection of morality, patience, perseverance, concentration, or wisdom. While practicing the perfection of wisdom they complete the first level, but they do not generate an attachment that wants to be there. And why? Because if they cannot apprehend that level, how could they generate an attachment that wants to be there? Similarly, up to they complete the tenth level, but they do not generate an attachment that wants to be there. And why? Because if they cannot apprehend that level, how could they generate an attachment that wants to be there? Even while practicing the perfection of wisdom they do not apprehend that perfection of wisdom. While practicing that nonapprehended perfection of wisdom, they see that all dharmas are included within that perfection of wisdom, but they do not apprehend those dharmas either. And why? Because those dharmas [F.64.a] and that perfection of wisdom are not two and are not divided. And why? Because there is no difference at all in those dharmas. According to the way the dharma-constituent is taught, suchness is taught, and the very limit of reality is taught, all dharmas are not broken apart.”
72.33「這樣，須菩提，菩薩摩訶薩修行般若波羅蜜多，不執著色，直到不執著識；不執著欲界，不執著色界，不執著無色界；不執著禪定、解脫或等至；不執著四念處，直到三十七菩提分法；不執著空三昧、無相三昧或無願三昧；不執著檀那波羅蜜多，同樣地，以此類推，不執著尸羅波羅蜜多、忍辱波羅蜜多、精進波羅蜜多、定波羅蜜多或般若波羅蜜多。他們在修行般若波羅蜜多時圓滿初地，但不生起想要住在那裡的執著。為什麼？因為如果他們不能執取那個地位，怎麼會生起想要住在那裡的執著呢？同樣地，直到他們圓滿十地，但不生起想要住在那裡的執著。為什麼？因為如果他們不能執取那個地位，怎麼會生起想要住在那裡的執著呢？他們在修行般若波羅蜜多時甚至不執取那個般若波羅蜜多。他們在修行這個不被執取的般若波羅蜜多時，看到一切法都包含在那個般若波羅蜜多中，但他們也不執取那些法。為什麼？因為那些法和那個般若波羅蜜多不是二，不是分開的。為什麼？因為在那些法中完全沒有差異。按照法界如何被教導，如性如何被教導，以及實際如何被教導，一切法都不被分割。」
72.34“Lord, if all dharmas are unadulterated, how are wholesome and unwholesome dharmas taught, how are dharmas with outflows and without outflows taught, and how are compounded and uncompounded dharmas taught?”
72.34「世尊，若一切法都是清淨無垢的，那麼善法和不善法是如何施教的呢？有漏法和無漏法是如何施教的呢？有為法和無為法是如何施教的呢？」
72.35“Subhūti, what do you think, in the true dharmic nature of dharmas, is there anything at all, be it compounded or uncompounded, or be it 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 a buddhadharma that can be talked about?”
72.35「須菩提，你認為如何？在法的真實法性中，有沒有任何東西，無論是有為法或無為法，或者是須陀洹果，或一來果，或不還果，或阿羅漢位，或辟支佛的菩提，或佛法，能夠被談論的呢？」
“No, there is not, Lord.”
「世尊，沒有。」
72.36“Subhūti, you should therefore know from this one of many explanations that all dharmas are thus unadulterated and that all dharmas have no marks, are not produced, and do not stop.
72.36「須菩提，你應該由此一個解釋而知道眾多解釋中的法義，一切法都是如此純淨無雜，一切法都沒有相，不生起，也不止滅。
72.37“Subhūti, earlier when I was practicing the bodhisattva’s practice I did not apprehend an intrinsic nature of any dharma at all, be it ‘ form ,’ or ‘feeling,’ or ‘perception,’ or ‘volitional factors,’ or ‘consciousness’; or…, up to ‘the compounded,’ or ‘the uncompounded’; or ‘the result of stream enterer’; or…, up to ‘awakening.’
72.37「須菩提，我早前修行菩薩行時，不執著任何法的自性，無論是『色』、『受』、『想』、『行』、『識』；或者，一直到『有為』、『無為』；或『須陀洹果』；或者，一直到『菩提』。」
72.38“In that way, Subhūti, starting from the first production of the thought up until fully awakened to unsurpassed, perfect, complete awakening, [F.64.b] bodhisattva great beings practicing the perfection of wisdom should be skilled in the intrinsic nature of all phenomena by way of not apprehending anything at all. Bodhisattva great beings skilled in the intrinsic nature of phenomena complete the awakening path, bring beings to maturity, and purify a buddhafield. Stationed there, having fully awakened to unsurpassed, perfect, complete awakening, having led beings, one way or the other they lead them such that they do not suffer in the three suffering existences.
72.38「如是，須菩提，菩薩摩訶薩從初發心乃至正等覺無上正等正覺，修行般若波羅蜜多，應當善知一切法自性，以不執著任何法而修行。菩薩摩訶薩善知法自性者，圓滿菩提分法，使眾生成熟，清淨佛土。安住其中，正等覺無上正等正覺已，引導眾生，以種種方便令其不墮三苦有中。」
72.39“In that way, Subhūti, bodhisattva great beings should train in the perfection of wisdom by way of the absence of marks.”
72.39「須菩提，菩薩摩訶薩應當這樣學習般若波羅蜜多，以無相的方式進行修學。」
72.40This was the seventy-second chapter, “Teaching the Absence of Marks,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
72.40（結尾）