Chapter 39
第三十九章
39.1Then the venerable Subhūti asked the Blessed One, “Blessed Lord, [F.353.a] what are the attributes of bodhisattva great beings who are irreversible? What are their indications? What are their signs? How should we know that such bodhisattva great beings are irreversible?”
39.1然後尊者須菩提請問世尊說：「薄伽梵，菩薩摩訶薩不退轉者有什麼特徵？有什麼表現？有什麼標誌？我們應該如何認知這樣的菩薩摩訶薩是不退轉的呢？」
39.2The Blessed One replied to the venerable Subhūti, “In this regard, Subhūti, the level of ordinary people, the level of the śrāvakas, the level of the pratyekabuddhas, the level of the bodhisattvas, and the level of the tathāgatas—all these levels [of spiritual attainment] that have been explained—are unchanging in the real nature. They are nonconceptual, nondual, and indivisible. Those [bodhisattva great beings] engage definitively in that real nature, just as it is. They do not conceive of that real nature, and so they engage without conceiving of it. Having engaged in that manner, and having definitively heard about the real nature, just as it is, they transcend such [levels of attainment] and they are not in the slightest consumed by doubt, thinking that the real nature is individual, dual, or neither. They do not prattle incoherently. They speak words that are meaningful, without speaking meaninglessly. They do not look upon what others have and have not done. They pursue excellent speech. {Ki.IV: 142} Subhūti, one should know that bodhisattva great beings who possess those attributes, those indications, and those signs are irreversible.”
39.2世尊對尊者須菩提說：「須菩提，在這方面，凡夫地、聲聞地、辟支佛地、菩薩地和如來地——所有這些已經闡述的靈性修證地——在真如中都是不變的。它們是無分別的、非二元的、不可分割的。那些菩薩摩訶薩在真如中確切地進行修行，就如同真如本身一樣。他們不對真如形成概念，因此他們在無概念中進行修行。以這種方式進行修行，並確切地聽聞了真如，就如同真如本身一樣，他們超越了這樣的修證地，絕不會被疑惑所困擾，也不會認為真如是個別的、二元的或既非個別亦非二元的。他們不胡言亂語。他們說的言語是有意義的，不說無意義的話。他們不評判他人所做和所未做的事。他們追求卓越的言說。須菩提，應當知道，具備那些特性、那些徵象和那些標誌的菩薩摩訶薩是不退轉的。」
39.3“Blessed Lord, through which attributes, indications, and signs are bodhisattva great beings known to be irreversible?”
39.3"世尊，菩薩摩訶薩通過哪些屬性、跡象和相來被認識為不退轉？"
“Subhūti, all phenomena are without attributes, without indications, and without signs!” replied the Blessed One.
「須菩提，一切法都是無相、無表、無相的！」世尊回答道。
39.4“Blessed Lord, if all phenomena are without attributes, without indications, and without signs, then from what phenomena have the bodhisattva great beings turned away so that they may be revealed to be irreversible?”
39.4「世尊，如果一切法都沒有屬性、沒有表徵、沒有標誌，那麼菩薩摩訶薩從什麼現象中轉離，才能被顯示為不退轉呢？」
39.5“Subhūti,” [F.353.b] replied the Blessed One, “when bodhisattva great beings have turned away from physical forms, when they have turned away from feelings, perceptions, formative predispositions, and consciousness, and when they have turned away from the sense fields, the sensory elements, and the links of dependent origination, then, Subhūti, you should know that those bodhisattva great beings are irreversible. When bodhisattva great beings have turned away from the perfection of generosity; when they have turned away from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; when they have turned away from the emptiness of internal phenomena; when they have turned away from [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; when they have turned away from the applications of mindfulness; when they have turned away from the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path; when they have turned away from the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions; when they have turned away from the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, and the dhāraṇī gateways; when they have turned away from the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the eighteen distinct qualities of the buddhas; when they have turned away from the levels of the śrāvakas and the pratyekabuddhas; when they have turned away from knowledge of the path; and when they have turned away from unsurpassed, complete enlightenment, then, Subhūti, you should know that those bodhisattva great beings are irreversible. [F.354.a]
39.5「須菩提，」世尊回答說，「當菩薩摩訶薩們遠離了色時，當他們遠離了受、想、行、識時，當他們遠離了處、界和緣起支時，須菩提，你應當知道這些菩薩摩訶薩是不退轉的。當菩薩摩訶薩們遠離了布施波羅蜜時，當他們遠離了持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜時，當他們遠離了內空時，當他們遠離了無自性空等各種空性時，當他們遠離了念住時，當他們遠離了正勤、神足、根、力、覺支和八正道時，當他們遠離了聖諦、禪定、四無量心和無色定時，當他們遠離了解脫界、定地、空、無相、無願、神通、三摩地和陀羅尼門時，當他們遠離了如來力、無畏、無礙解、大慈、大悲和十八不共法時，當他們遠離了聲聞和辟支佛的地位時，當他們遠離了道智時，當他們遠離了無上正等菩提時，須菩提，你應當知道這些菩薩摩訶薩是不退轉的。
39.6“If you ask why, Subhūti, it is because there is no essential nature of physical forms in which bodhisattva great beings could be established. There is no essential nature of feelings, perceptions, formative predispositions, or consciousness in which bodhisattva great beings could be established. There is no essential nature of the sense fields, the sensory elements, or the links of dependent origination in which bodhisattva great beings could be established. There is no essential nature of any of the perfections, any of the aspects of emptiness, or the thirty-seven factors conducive to enlightenment in which bodhisattva great beings could be established. There is no essential nature of [any of the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, in which bodhisattva great beings could be established. There is no essential nature of [any of the goals], up to and including all-aspect omniscience, in which bodhisattva great beings could be established. {Ki.IV: 143}
39.6「須菩提，正是因為這個原因。色沒有自性，菩薩摩訶薩無法在色中建立。受、想、行、識沒有自性，菩薩摩訶薩無法在受、想、行、識中建立。處、界、緣起支沒有自性，菩薩摩訶薩無法在處、界、緣起支中建立。任何波羅密多、任何空性、三十七道品都沒有自性，菩薩摩訶薩無法在其中建立。直到十八不共法等一切果報功德都沒有自性，菩薩摩訶薩無法在其中建立。直到一切智智等一切目標都沒有自性，菩薩摩訶薩無法在其中建立。」
39.7“Moreover, Subhūti, bodhisattva great beings are not beholden to virtuous ascetics and brahmins of other [non-Buddhist] persuasions, saying that those virtuous ascetics and brahmins know what should be known, see what should be seen, or conceive of the correct view. That would be impossible! They do not have doubts. They do not overestimate or fall into wrong views concerning their ethical discipline and ascetic practices. They do not conceive of purity [merely] on the basis of auspicious ceremonies and omens. They do not pay homage to strange gods. They do not offer them flowers, garlands, perfume, unguents, powders, clothing, parasols, victory banners, or ribbons, and they do not consider doing so. Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. [F.354.b]
39.7「而且，須菩提，菩薩摩訶薩不依附於其他非佛教派別的持戒沙門和婆羅門，說那些持戒沙門和婆羅門知道應當知道的事，看到應當看到的事，或者持有正見。那是不可能的！他們沒有疑惑。他們對自己的戒律和修行實踐不會高估，也不會陷入邪見。他們不認為僅基於吉祥儀式和預兆就能獲得清淨。他們不膜拜陌生的天神。他們不向天神供奉花、花環、香料、膏油、粉末、衣服、傘蓋、勝幢或縡帛，也不會考慮這樣做。須菩提，應當知道，擁有這些特徵、表相和標相的菩薩摩訶薩是不退轉的。」
39.8“Moreover, Subhūti, bodhisattva great beings who are irreversible will not be reborn among denizens of the hells. They will not be reborn in the animal realm. They will not be reborn in the world of Yama. They will not be reborn within the eight unfavorable states with no opportunity [to practice the Dharma]. Nor will they assume the physical form of a woman. Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.8「而且，須菩提，不退轉的菩薩摩訶薩不會轉生在地獄眾生中。他們不會轉生在畜生道中。他們不會轉生在閻魔世界中。他們不會轉生在八無暇之中，沒有機會修習法。他們也不會轉生為女身。須菩提，應該知道具有這些特質、標記和相狀的菩薩摩訶薩是不退轉的。」
39.9“Moreover, Subhūti, bodhisattva great beings who are irreversible adopt and practice the ways of the ten virtuous actions. They themselves will have abstained from killing living creatures, and they also encourage others to successfully abstain from killing living creatures. They praise abstinence from killing living creatures. They praise and take empathetic delight in others who have abstained from killing living creatures. They themselves will have abstained from stealing, sexual misconduct, telling lies, slander, harsh words, nonsensical chatter, covetousness, malice, and wrong views, and they also encourage others to abstain from wrong views [and so forth]. They praise abstention from wrong views [and so forth]. They praise and take empathetic delight in others abstaining from wrong views [and so forth]. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.9「此外，須菩提，不退轉的菩薩摩訶薩採納並實踐十善業的方式。他們自己已經戒殺生，也鼓勵他人成功地戒殺生。他們讚歎戒殺生。他們讚歎並隨喜已經戒殺生的他人。他們自己已經戒竊盜、邪淫、妄語、兩舌、粗語、綺語、貪、瞋恚和邪見，也鼓勵他人戒除邪見等。他們讚歎戒邪見等。他們讚歎並隨喜戒邪見等的他人。須菩提，你應該知道，具有這些特徵、標誌和相的菩薩摩訶薩是不退轉的。」
39.10“Moreover, Subhūti, bodhisattva great beings who are irreversible do not apprehend the ways of the ten nonvirtuous actions, even in their dreams, let alone when they are awake. Subhūti, one should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. {Ki.IV: 144} [F.355.a]
39.10「而且，須菩提，不退轉的菩薩摩訶薩，即使在夢中也不會執著於十不善業的方式，更不用說在清醒時了。須菩提，應當知道，具有這些特徵、表現和徵象的菩薩摩訶薩是不退轉的。」
39.11“Moreover, Subhūti, when bodhisattva great beings who are irreversible dwell in the perfection of generosity, and when they dwell in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, at that time they dispense gifts for the sake of all beings, they maintain ethical discipline, they cultivate tolerance, they undertake perseverance, they are absorbed in meditative concentration, and they cultivate wisdom. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.11「而且，須菩提，不退轉的菩薩摩訶薩，當他們安住在布施波羅蜜時，當他們安住在持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜時，此時他們為了一切眾生的利益而布施，他們持守戒律，他們修習忍辱，他們精進修行，他們入於禪定，他們修習般若。須菩提，你應當知道，具有這些特徵、標記和相狀的菩薩摩訶薩是不退轉的。」
39.12“Moreover, Subhūti, bodhisattva great beings who are irreversible have mastered, for the purpose of giving the Dharma, the categories of the teachings, which include the discourses, the sayings in prose and verse, the prophetic declarations, the verses, the aphorisms, the contexts, the quotations, the tales of past lives, the most extensive teachings, the narratives, and the established instructions. Consequently, when they dispense the gift of the Dharma, they think, ‘May the wishes of all beings be fulfilled by means of this gift of the Dharma!’ Making common cause with all beings, they dedicate that gift of the Dharma toward unsurpassed, complete enlightenment. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.12「須菩提，復次，不退轉的菩薩摩訶薩已經掌握了為了傳授法而設置的教法分類，包括長行、應頌、記別、偈、無上廣嚴淨經、因緣、譬喻、本生、廣大教、方廣和論議。因此，當他們布施法時，心想：『願一切有情因此法施而圓滿其願！』與一切有情同心協力，他們將此法施迴向於無上正等菩提。須菩提，你應當了知具有這些特徵、徵象和標相的菩薩摩訶薩是不退轉的。」
39.13“Moreover, Subhūti, bodhisattva great beings who are irreversible have no doubt, indecision, or hesitation with regard to the profound attributes.”
39.13「此外，須菩提，不退轉的菩薩摩訶薩對於深奧的特性沒有疑惑、猶豫或踌躇。」
39.14“Blessed Lord, [F.355.b] why do bodhisattva great beings who are irreversible have no doubt, indecision, or hesitation with regard to the profound attributes?”
39.14「世尊，為什麼不退轉的菩薩摩訶薩對於深奧的法性沒有疑惑、猶豫或躊躇？」
39.15“Subhūti,” replied the Blessed One, “it is because bodhisattva great beings who are irreversible do not observe anything at all with respect to which they might have doubt, indecision, or hesitation. That is to say, they do not observe physical forms, feelings, perceptions, formative predispositions, consciousness, the sense fields, the sensory elements, the links of dependent origination, any of the perfections, any of 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 serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, the distinct qualities of the buddhas, or [the goals], up to and including unsurpassed, complete enlightenment. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. {Ki.IV: 145}
39.15「須菩提，」世尊回答說，「這是因為不退轉的菩薩摩訶薩不觀察任何可能導致他們產生疑惑、猶豫或遲疑的事物。也就是說，他們不觀察色、受、想、行、識、處、界、緣起支、任何波羅密多、任何空性相、覺支、聖諦、禪定、無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲、佛不共法，以及直到無上正等菩提的目標。須菩提，你應當知道，具有這些特徵、標誌和相的菩薩摩訶薩是不退轉的。」
39.16“Moreover, Subhūti, bodhisattva great beings who are irreversible undertake gentle physical actions, gentle verbal actions, and gentle mental actions. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.16「此外，須菩提，不退轉的菩薩摩訶薩從事溫和的身體行為、溫和的言語行為和溫和的心理行為。須菩提，你應當知道，具有這些特性、標誌和徵象的菩薩摩訶薩是不退轉的。」
39.17“Moreover, Subhūti, the bodhisattva great beings who are irreversible undertake physical actions imbued with loving kindness, [F.356.a] verbal actions imbued with loving kindness, and mental actions imbued with loving kindness. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.17"而且，須菩提，不退轉的菩薩摩訶薩進行充滿慈愛的身業、充滿慈愛的語業和充滿慈愛的意業。須菩提，你應該知道具有這些特性、表徵和徵象的菩薩摩訶薩是不退轉的。"
39.18“Moreover, Subhūti, bodhisattva great beings who are irreversible instinctively do not dwell in the five obscurations, comprising longing for sensual pleasure, harmful intention, dullness and sleep, agitation and regret, and doubt. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.18「而且，須菩提，不退轉的菩薩摩訶薩能夠自然而然地不住於五蓋，即貪欲蓋、瞋恚蓋、昏睡蓋、掉舉悔蓋和疑蓋。須菩提，你應當知道，具備這些特徵、標記和相貌的菩薩摩訶薩是不退轉的。」
39.19“Moreover, Subhūti, bodhisattva great beings who are irreversible are in every respect without all latent impulses. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.19「再者，須菩提，不退轉的菩薩摩訶薩在各方面都沒有一切隨眠。須菩提，你應當知道，具備這些特徵、標記和相的菩薩摩訶薩是不退轉的。」
39.20“Moreover, Subhūti, whether bodhisattva great beings who are irreversible are going or coming, they do not go with a confused mind and they do not come with a confused mind. Whether they are going or coming, they go in accordance with the applications of mindfulness, and they come in accordance with the applications of mindfulness. They set out and return mindfully. They come mindfully. They walk mindfully, stand mindfully, sit mindfully, and lie down mindfully. They do not raise their feet from the ground impulsively, and they do not put their feet on the ground impulsively. They raise their feet from the ground mindfully, they put their feet on the ground mindfully, and they move while looking where they are going. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. {Ki.IV: 146}
39.20「而且，須菩提，不退轉的菩薩摩訶薩，無論是去還是來，都不以混亂的心去，也不以混亂的心來。無論是去還是來，他們都按照念住去，也按照念住來。他們有念地出發，有念地回來。他們來時有念，走時有念，站時有念，坐時有念，躺下時有念。他們不是衝動地抬起腳離開地面，也不是衝動地踩下腳。他們有念地抬起腳離開地面，有念地踩下腳，並且在走路時邊走邊看周圍。須菩提，你應該知道，具有這些特質、特徵和相的菩薩摩訶薩是不退轉的。」
39.21“Moreover, Subhūti, [F.356.b] the condition of the robes belonging to bodhisattva great beings who are irreversible is not unkempt. Subhūti, the conduct of bodhisattva great beings who are irreversible is pure. They are clean and without bad odors. They themselves have few ailments, and they are free from dust and stains. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.21「而且，須菩提，不退轉的菩薩摩訶薩所有的衣服不會蓬亂不整。須菩提，不退轉的菩薩摩訶薩的行為清淨。他們清潔無異香。他們自身患病很少，遠離塵垢和污穢。須菩提，你應當知道，具有這些特性、徵兆和標相的菩薩摩訶薩是不退轉的。」
39.22“Moreover, Subhūti, the bodies of bodhisattva great beings who are irreversible are entirely and in all respects even without the eighty thousand kinds of minute organisms that are present within the human body, and consume it. If you ask why, Subhūti, it is because the roots of virtue of bodhisattva great beings surpass all worlds, and are supreme in all worlds. For this reason, the bodies of those bodhisattva great beings are without those eighty thousand kinds of minute organisms.
39.22「此外，須菩提，不退轉的菩薩摩訶薩的身體，完全並且在各個方面都沒有人體內存在且侵蝕身體的八萬種微小生物。須菩提，你若問其原因，那是因為菩薩摩訶薩的善根超越一切世界，在一切世界中最殊勝。因此，那些菩薩摩訶薩的身體沒有那八萬種微小生物。」
39.23“Subhūti, the more those roots of virtue of bodhisattva great beings increase, the more will those bodhisattva great beings assume physical purity and assume verbal and mental purity. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
39.23「須菩提，菩薩摩訶薩的善根越增長，那些菩薩摩訶薩就越能獲得身體的清淨，以及獲得言語和心的清淨。須菩提，你應當知道，具有這些特性、徵象和標誌的菩薩摩訶薩是不退轉的。」
39.24Then the venerable Subhūti asked the Blessed One, “Blessed Lord, how are bodhisattva great beings physically pure? How are they verbally pure and how are they mentally pure?”
39.24那時尊者須菩提問世尊說：「薄伽梵，菩薩摩訶薩如何身體清淨？如何言語清淨，如何心意清淨？」
39.25“Subhūti,” replied [F.357.a] the Blessed One, “the more those roots of virtue of bodhisattva great beings increase, the more will their physical, verbal, and mental deformations, and their physical, verbal, and mental crookedness be purified in accordance with those roots of virtue. Insofar as they physically practice the three modes of excellent conduct, verbally practice the four modes of excellent conduct, and mentally practice the three modes of excellent conduct, the body, speech, and mind of those bodhisattva great beings will be purified. Those who possess physical, verbal, and mental purity transcend the level of the śrāvakas and also the level of the pratyekabuddhas, and they do not actualize the very limit of reality. {Ki.IV: 147} Subhūti, you should know this indeed to be the physical, verbal, and mental purity that those bodhisattvas have. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.25「須菩提，」世尊答道，「菩薩摩訶薩的善根越來越增長，他們的身體、言語和心意的缺陷及扭曲就會根據那些善根而得到淨化。只要他們在身體上實踐三種殊勝的行為，在言語上實踐四種殊勝的行為，在心意上實踐三種殊勝的行為，那些菩薩摩訶薩的身、語、意就會得到清淨。具有身、語、意清淨的有情超越了聲聞地，也超越了辟支佛地，並且不會達到實際。須菩提，你應該確實知道這就是那些菩薩所具有的身、語、意清淨。須菩提，你應該知道具有這些特徵、表徵和標相的菩薩摩訶薩是不退轉的。
39.26“Moreover, Subhūti, bodhisattva great beings who are irreversible are not attracted to profit, veneration, or eulogistic verses. They are not attracted to alms. They are not attracted to the three religious robes [and so forth], but they assume and practice the twelve ascetic virtues. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.26「再者，須菩提，不退轉的菩薩摩訶薩不貪著利益、恭敬和讚頌偈，不貪著飲食，不貪著三種袈裟等，而是承擔並實踐十二頭陀行。須菩提，你應當知道，具備這些特性、特徵和標記的菩薩摩訶薩是不退轉的。
39.27“Moreover, Subhūti, in bodhisattva great beings who are irreversible, thoughts of miserliness do not arise, thoughts of degenerate morality do not arise, thoughts of agitation do not arise, thoughts of indolence do not arise, [F.357.b] thoughts of nonabsorption do not arise, thoughts of stupidity do not arise, and thoughts of envy do not arise. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.27「而且，須菩提，不退轉的菩薩摩訶薩身上不會生起慳貪的念頭，不會生起毀戒的念頭，不會生起掉舉的念頭，不會生起懶惰的念頭，不會生起散亂的念頭，不會生起愚癡的念頭，也不會生起嫉妒的念頭。須菩提，你應該知道具有這些特性、表象和相的菩薩摩訶薩是不退轉的。
39.28“Moreover, Subhūti, bodhisattva great beings who are irreversible are of steadfast intelligence and of profound intelligence. They respectfully listen to the Dharma from others, and whatever doctrines they hear from others, they establish them all through the perfection of wisdom. All those activities that are mundane, relying on the perfection of wisdom they also bring into accordance with reality. They do not observe anything at all that is not integrated within the realm of phenomena. They observe rather that all these phenomena are integrated with the perfection of wisdom. Subhūti, you should know these to be the defining characteristics bodhisattva great beings who are irreversible.
39.28「須菩提，不退轉的菩薩摩訶薩具有堅固的智慧和深奧的智慧。他們恭敬地從他人那裡聽聞法，無論從他人那裡聽到什麼教法，他們都通過般若波羅密多來確立這一切。所有那些世間的活動，依靠般若波羅密多，他們也使其與實相相應。他們不觀察任何不融入法界的東西。相反，他們觀察這一切諸法都與般若波羅密多融為一體。須菩提，你應該知道這些就是不退轉的菩薩摩訶薩的相。」
39.29“Subhūti, if the evil Māra were to conjure up the eight great hells with their denizens in the presence of bodhisattva great beings who are irreversible, and if he were also to conjure up and reveal in each of these great hells with their denizens many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, many ten millions of bodhisattvas, many billions of bodhisattvas, many trillions of bodhisattvas, and many million trillions of bodhisattvas, being burned and cooked, and experiencing unbearable sufferings, pains, and sensations of heat, {Ki.IV: 148} [F.358.a] and if he were then to say to them, ‘These bodhisattva great beings have been prophesied by the tathāgatas to be irreversible, but they have been reborn here, among these denizens of the great hells. Alas! You too, who have been prophesied by the tathāgatas to be irreversible, are [actually] prophesied to become denizens of the hells. Right now, you should reject this mind that is set on enlightenment and you will not be reborn among the denizens of the hells. Acting in that manner, you will proceed to the exalted realms,’ Subhūti, if the minds of those bodhisattva great beings remain unagitated, and they are free from doubt and hesitation, they should know that they have indeed been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past. Those bodhisattva great beings are certain to progress, and stable in their irreversible element. Subhūti, it would be impossible and inopportune for bodhisattva great beings who are irreversible to be reborn among the denizens of the hells, or among the animal realms, or among the mundane spirits of the world of Yama. That is an impossibility. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.
39.29「須菩提，若惡魔在不退轉菩薩摩訶薩面前，幻化出八大地獄及其中的眾生，並在每一個大地獄中幻化顯現出許多百個菩薩、許多千個菩薩、許多百千個菩薩、許多千萬個菩薩、許多億個菩薩、許多兆個菩薩，以及許多百兆個菩薩，在地獄中被焚燒煮沸，經歷無法承受的痛苦、煎熬和炎熱的感受，然後對他們說：『這些菩薩摩訶薩已經被如來授記為不退轉，但他們卻在此重生於大地獄眾生之中。哎呀！你們也已經被如來授記為不退轉，但實際上你們被授記將成為地獄眾生。現在你們應當拋棄這個發菩提心的念頭，這樣就不會重生於地獄眾生之中。以這種方式行動，你們將往生於善趣。』須菩提，如果那些菩薩摩訶薩的心保持不動搖，並且遠離疑惑和猶豫，他們應當了知自己確實已經被過去的如來、阿羅漢、完全覺悟的佛陀授記。那些菩薩摩訶薩必定會進步，並且穩固於不退轉的境界。須菩提，不退轉菩薩摩訶薩不可能重生於地獄眾生之中，或重生於畜生道，或重生於閻魔世界的凡俗眾生之中。這是不可能的。須菩提，你應當了知具有這些特徵、表現和標誌的菩薩摩訶薩是不退轉的。」
39.30“Moreover, Subhūti, if the evil Māra, in the guise of a virtuous ascetic, were to arrive in the presence of bodhisattva great beings who are irreversible and say, ‘All that you have heard you should confess, namely, that you yourself should refine the perfection of generosity in this manner; that you yourself should refine the perfection of ethical discipline in this manner; that you yourself should refine the perfection of tolerance in this manner; [F.358.b] that you yourself should refine the perfection of perseverance in this manner; that you yourself should refine the perfection of meditative concentration in this manner; that you yourself should refine the perfection of wisdom in this manner; that you yourself should refine the emptiness of internal phenomena in this manner; that you yourself should refine [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, in this manner; that you yourself should refine the applications of mindfulness in this manner; that you yourself should refine the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path in this manner; that you yourself should refine [the fruitional attributes], up to and including the eighteen distinct qualities of the buddhas, in this manner; that you yourself should refine [the goals], up to and including all-aspect omniscience, in this manner; and that you yourself should attain consummate buddhahood in unsurpassed, complete enlightenment in this manner. You should let go of that! You should confess individually your rejoicing in all those roots of virtue of the past, future, and present tathāgatas, arhats, completely awakened buddhas, along with their śrāvakas, starting from the time when they first began to set their mind on enlightenment, until they became established in the Dharma. You should let go of all that! That which you have heard is not the word of the buddhas. It has not been spoken by completely awakened buddhas—it is just poetic fabrication. But that which I am teaching you is the word of the buddhas. It has been spoken by the tathāgatas!’ If [on hearing this] bodhisattva great beings are disturbed [F.359.a] and if they are doubtful and hesitant, you should know that they will not have been prophesied by the tathāgatas, arhats, completely awakened buddhas of the past. Those bodhisattva great beings are not certain to progress, and they are not stable in their irreversible element. {Ki.IV: 149}
39.30「而且，須菩提，若惡魔化作持戒沙門的樣子，來到不退轉菩薩摩訶薩面前說：『你所聽聞的一切，你應當悔除，即你自己應當以這樣的方式修習布施波羅密，你自己應當以這樣的方式修習持戒波羅密，你自己應當以這樣的方式修習忍辱波羅密，你自己應當以這樣的方式修習精進波羅密，你自己應當以這樣的方式修習禪定波羅密，你自己應當以這樣的方式修習般若波羅密，你自己應當以這樣的方式修習內空，你自己應當以這樣的方式修習乃至無自性空，你自己應當以這樣的方式修習念住，你自己應當以這樣的方式修習正勤、神足、根、力、覺支和八正道，你自己應當以這樣的方式修習乃至十八不共法，你自己應當以這樣的方式修習乃至一切智智，你自己應當以這樣的方式成就無上正等菩提。你應當捨棄這些！你應當個別悔除對過去、未來、現在如來、阿羅漢、正遍知佛及其聲聞從他們最初發菩提心直到確立於法的一切善根的隨喜。你應當捨棄這一切！你所聽聞的不是佛陀之言。這不是由正遍知佛所說的——這只是詩歌般的編造。但我教導你的才是佛陀之言。這是由如來所說的。』若菩薩摩訶薩聞此而心感動搖，若他們生起疑慮和遲疑，你應當知道他們不會被過去的如來、阿羅漢、正遍知佛所授記。那些菩薩摩訶薩不一定會進步，他們也不安住於不退轉之界。」
39.31“If, on the other hand, these bodhisattvas are not disturbed, and are neither doubtful nor hesitant, but rely on reality and rely on nonconditioning and nonarising, then they are unmoved because they have no confidence in others. They do not depend on others for the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, or the perfection of wisdom, and do not depend on others for the [attributes and goals], up to and including unsurpassed, complete enlightenment. Just as arhats whose contaminants have ceased are unmoved because they have no confidence in others, and are not captivated by the evil Māra due to their actualization of reality, bodhisattva great beings who are irreversible cannot be crushed by followers of the vehicle of the śrāvakas or by followers of the vehicle of the pratyekabuddhas, and will not turn back from unsurpassed, complete enlightenment. If that is so, Subhūti, those bodhisattva great beings are certain to progress. They are stable in their irreversible element and do not depend on others. Subhūti, if they are not swayed even in their confidence in the tathāgatas, arhats, completely awakened buddhas, how could they possibly be swayed by having confidence in followers of the vehicle of the śrāvakas, followers of the vehicle of the pratyekabuddhas, the evil Māra, rival tīrthikas, or other wandering ascetics! That would be impossible. [F.359.b] If you ask why, it is because they do not observe anything in which they should have confidence. They do not observe any physical forms, feelings, perceptions, formative predispositions, or consciousness; any real nature of physical forms; any real nature of feelings, perceptions, formative predispositions, or consciousness; or any real nature of the sense fields, sensory elements, or links of dependent origination. They do not observe any of the perfections, the aspects of emptiness, the thirty-seven factors conducive to enlightenment, or any real nature of the factors conducive to enlightenment [and so forth]. They do not observe any of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas, or any real nature of the distinct qualities of the buddhas [and so forth]. They do not observe any [of the goals], up to and including enlightenment, or any real nature of enlightenment [and so forth]. Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. [B51]
39.31「反之，須菩提，如果這些菩薩摩訶薩不動搖，既不懷疑也不猶豫，而是依靠真如和依靠不作以及無生，那麼他們不為所動是因為他們對他人沒有信心。他們在布施波羅密、持戒波羅密、忍辱波羅密、精進波羅密、禪定波羅密或般若波羅密上不依賴他人，在直到無上正等菩提的各種屬性和目標上也不依賴他人。就如同煩惱已盡的阿羅漢因為對他人沒有信心而不為所動，由於他們對真如的現證而不為惡魔所惑一樣，不退轉的菩薩摩訶薩也不能被聲聞乘的追隨者或獨覺乘的追隨者所摧伏，也不會背離無上正等菩提。如果是這樣，須菩提，這些菩薩摩訶薩必定會取得進展。他們在不退轉界中是穩定的，不依賴他人。須菩提，如果他們甚至在對如來、阿羅漢、正遍知佛的信心上都不為所動，他們怎麼可能被對聲聞乘的追隨者、獨覺乘的追隨者、惡魔、敵對的外道或其他流浪沙門的信心所動搖呢！那是不可能的。如果你問為什麼，那是因為他們對任何事物都不觀察應該有信心。他們不觀察任何色、受、想、行或識；色的真如；受、想、行或識的真如；或處、界或緣起支的真如。他們不觀察任何波羅密、空性、三十七道品或道品的真如等等。他們不觀察任何聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲或佛不共法，或佛不共法的真如等等。他們不觀察任何直到菩提的目標，或菩提的真如等等。須菩提，你應該知道具有這些屬性、徵兆和特徵的菩薩摩訶薩是不退轉的。」
39.32“Moreover, Subhūti, the evil Māra, approaching bodhisattva great beings in the guise of a monk, might say, ‘This is the conduct associated with cyclic existence, but not the conduct of a bodhisattva! [F.360.a] Alas! Right here you should put an end to suffering!’ {Ki.IV: 150} The evil Māra would then reveal to these bodhisattva great beings an imitation of the path—an imitation of the path that accords with the mundane conduct associated with cyclic existence. Or else he would reveal the contemplation of a skeleton [and so forth], or else he would reveal the first meditative concentration, or [the other meditative concentrations and formless absorptions], up to and including the sphere of neither perception nor nonperception. Saying, ‘Venerable, through this path and through this earnest application, you will attain the fruit of one who has entered the stream to nirvāṇa. This is the path and the earnest application through which you will attain the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship. Venerable, through this path and through this earnest application, right here you should put an end to suffering! Subsequently you will not experience those sufferings associated with conduct that pertains to cyclic existence! Alas! If you would rather not materialize this physical body [of yours] right here, how could you think of assuming yet another physical body!’
39.32「況且，須菩提，惡魔以比丘的身份接近菩薩摩訶薩，可能會說：『這是與輪迴相關的行為，但不是菩薩的行為！唉呀！你應該就在這裡結束苦難！』惡魔隨後會向這些菩薩摩訶薩顯示一條虛假的道路——一條與輪迴相關的世間行為相符的虛假道路。或者他會顯示骨骼的觀想等，或者他會顯示初禪定，或者顯示其他的禪定和無色界定，直到非想非非想處。他會說：『尊者，通過這條道路和這樣的認真修行，你將證得預流果。這是你將通過其證得一來果、不還果和阿羅漢果的道路和認真修行。尊者，通過這條道路和這樣的認真修行，你應該就在這裡結束苦難！隨後你將不再經歷與輪迴相關的行為所帶來的那些苦難！唉呀！如果你寧願不在這裡實現你自身的肉體，你怎麼會想要承擔另一個肉體呢！』」
39.33“Subhūti, even though Māra speaks such words, the defining characteristic of bodhisattva great beings is such that their minds are undisturbed and undistracted, and they think in addition, ‘This monk who reveals to me in this manner an imitation of the path is beneficial to me; for through this imitation of the path, the fruit of entering the stream to nirvāṇa will not be actualized. The fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and arhatship will not be actualized. Individual enlightenment will not be actualized, nor indeed will unsurpassed, complete enlightenment be actualized.’ If that is so, and if they further rejoice, thinking, ‘This monk who expounds attachment to me in this manner is beneficial to me! I should understand these modes of attachment. I should train in all the three vehicles!’ [F.360.b] then the evil Māra, knowing that these bodhisattva great beings are rejoicing, would say, ‘O noble child, do you wish to see the many bodhisattva great beings who have served the lord buddhas, numerous as the grains of sand of the river Gaṅgā, with robes, alms, lodging, medications, and [other] resources, and who, in the presence of the tathāgatas, arhats, completely awakened buddhas, numerous as the grains of sand of the river Gaṅgā, have fulfilled the perfection of generosity, and fulfilled the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom? Or [do you wish to see] those who have venerated lord buddhas numerous as the grains of sand of the river Gaṅgā, asking them and questioning them as to how they should dwell in the vehicle of the bodhisattvas for the sake of this vehicle of the bodhisattvas, while engaging in the perfection of generosity; engaging in the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom; engaging in the emptiness of internal phenomena; engaging in [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; {Ki.IV: 151} engaging in the applications of mindfulness; engaging in the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path; and engaging in 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 meditative stabilities, the dhāraṇī gateways, [F.361.a] the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, the eighteen distinct qualities of the buddhas, and [the goals], up to and including all-aspect omniscience? Even though they have lived in accordance with what the lord buddhas have explained, and have persevered in that manner, such bodhisattva great beings have not attained consummate buddhahood in unsurpassed, complete enlightenment. If even those who have been taught in this way, those who have been instructed in this way, those who have lived in this way, and those who have been trained in this way have not attained all-aspect omniscience, how could you ever possibly attain unsurpassed, complete enlightenment!’
39.33「須菩提，即使魔說這樣的話語，菩薩摩訶薩的特性是他們的心不被擾動和散亂，並且他們進一步這樣想：『這個向我顯示模擬之道的比丘對我是有益的；因為通過這個模擬之道，預流果將不會被證實。一來果、不還果和阿羅漢果將不會被證實。獨覺菩提將不會被證實，無上正等菩提也不會被證實。』如果是這樣，並且他們進一步隨喜這樣想：『這個以這種方式向我闡述執著的比丘對我是有益的！我應該理解這些執著的方式。我應該在所有三乘中修習！』那麼惡魔知道這些菩薩摩訶薩在隨喜，便會說：『善男子，你希望見到許多菩薩摩訶薩嗎？他們侍奉過如恆河沙數那樣眾多的諸佛，以衣服、飲食、住所、醫藥和其他資具供養，並且在如恆河沙數那樣眾多的如來、阿羅漢、完全覺悟的佛陀面前，圓滿了布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜。或者，你希望見到那些尊敬過如恆河沙數那樣眾多的佛陀世尊的菩薩們嗎？他們向佛陀請問、質詢為了菩薩乘的緣故應該如何安住在菩薩乘中，同時修習布施波羅蜜；修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜；修習內空；修習直至無自性空的其他空性方面；修習念住；修習正勤、神足、根、力、覺支和八正道；並修習聖諦、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、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲、十八不共法，以及直至一切智智的目標？雖然他們按照佛陀世尊所解釋的方式生活，並以那種方式精進，但這些菩薩摩訶薩還沒有成就無上正等菩提。即使那些以這種方式被教導、被指導、被教養和被訓練的人都還沒有證得一切智智，你又怎麼可能得到無上正等菩提呢！』」
39.34“If, even when these bodhisattva great beings are being dissuaded in that manner, their minds are not alienated, frightened, or terrified, and if in addition they rejoice, thinking, ‘Whenever this monk who expounds to me the attachment through which the fruit of entering the stream to nirvāṇa will not be actualized, and through which the fruit of being tied to one further rebirth, the fruit of no longer being subject to rebirth, arhatship, and individual enlightenment will not be actualized, that will be beneficial to me!’ then the evil Māra, knowing that the minds of those bodhisattva great beings are not discouraged, would conjure up, in that very place, a multitude of monks, and say, ‘All of these monks have exclusively embarked on unsurpassed, complete enlightenment, [F.361.b] but since they remain in the state of arhatship, how could you ever possibly attain consummate buddhahood in unsurpassed, complete enlightenment!’
39.34「如果這些菩薩摩訶薩即使在這樣被勸阻時，他們的心不被疏遠、不被驚嚇、不被恐懼，而且如果他們還能歡喜，想著『無論這位比丘向我宣說那種執著——通過這種執著，進入涅槃之流的果將不會被現證，被綁縛於一次再生的果、不再受生的果、阿羅漢果和獨覺菩提將不會被現證——這對我將是有益的！』，那麼惡魔，知道那些菩薩摩訶薩的心沒有被沮喪，就會在那個地方變現出一大群比丘，並說『所有這些比丘都唯一地踏上了無上正等菩提，但由於他們安住在阿羅漢的境地，你怎麼可能獲得無上正等菩提中的圓滿佛果呢！』
39.35“If, even when this is said, those bodhisattva great beings think, ‘This is the evil Māra revealing an imitation of the path!’ and while practicing the perfection of wisdom, they do not turn back from unsurpassed, complete enlightenment and do not fall into the level of the śrāvakas or the level of the pratyekabuddhas—and if, in addition, they think, ‘It is impossible and inopportune that bodhisattva great beings who practice the perfection of generosity, who practice the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, and who engage with [the attributes and goals], up to and including all-aspect omniscience, in that manner will not attain consummate buddhahood in unsurpassed, complete enlightenment. That would be impossible!’—then, Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible. {Ki.IV: 152}
39.35「而且，須菩提，如果這些菩薩摩訶薩即使在聽聞這些言語後，仍然思維『這是惡魔顯現模仿之道！』並且在修習般若波羅密多時，不退轉於無上正等菩提，不墮入聲聞地或辟支佛地，而且他們進一步思維『修習布施波羅蜜、修習持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪定波羅蜜和般若波羅蜜，並且以此方式與各種屬性和目標相應，乃至一切智智的菩薩摩訶薩，不能證得無上正等菩提的佛果，這是不可能的、不恰當的。那將是不可能的！』那麼，須菩提，你應當知道具備這些屬性、徵象和相的菩薩摩訶薩是不退轉的。」
39.36“Moreover, Subhūti, bodhisattva great beings who are irreversible, while practicing the perfection of wisdom, would think, ‘If, having trained as the tathāgatas have taught, one engages with it by not parting from that practice and focusing one’s attention on it with the perfections in mind, then there will be no degeneration from the perfection of generosity; and there will be no degeneration from the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, [F.362.a] the perfection of meditative concentration, or the perfection of wisdom. There will be no degeneration from the emptiness of internal phenomena; there will be no degeneration from [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities; and there will be no degeneration from the applications of mindfulness; there will be no degeneration from the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, or the noble eightfold path. There will be no degeneration from the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, or the formless absorptions. There will be no degeneration from the eight aspects of liberation, the nine serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, or the distinct qualities of the buddhas. There will be no degeneration from [the goals], up to and including all-aspect omniscience.’
39.36「而且，須菩提，不退轉的菩薩摩訶薩在修習般若波羅密多時，會這樣思考：『如果按照如來所教導的方式訓練，並通過不離開那種修習、以波羅密為念而專注於它的方式來從事，那麼就不會從布施波羅密退轉；也不會從持戒波羅密、忍辱波羅密、精進波羅密、禪定波羅密或般若波羅密退轉。不會從內空退轉；不會從其他空性的方面退轉，直到無自性空；也不會從念住的應用退轉；不會從正勤、神足、根、力、覺支或八正道退轉。不會從聖諦、禪定、四無量心或無色定退轉。不會從八解脫、九次第定、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲或佛不共法退轉。不會從直到一切智智的目標退轉。』」
39.37“Moreover, Subhūti, if bodhisattva great beings think, ‘Those who know the deeds of Māra will not degenerate from unsurpassed, complete enlightenment,’ then, Subhūti, you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
39.37「而且，須菩提，如果菩薩摩訶薩們想著，『那些了解魔的行為的人不會從無上正等菩提退轉，』那麼，須菩提，你應該知道，擁有這些屬性、標誌和特徵的菩薩摩訶薩們是不退轉的。」
39.38Then the venerable Subhūti asked the Blessed One, “Blessed Lord, turning away from what are bodhisattva great beings who are irreversible reckoned to be irreversible?”
39.38爾時，尊者須菩提問世尊言：「薄伽梵，菩薩摩訶薩不退轉者，轉離於何而得名為不退轉耶？」
39.39“Subhūti,” replied the Blessed One, “they turn away from the notion of physical forms. [F.362.b] They turn away from the notion of feelings, perceptions, formative predispositions, and consciousness. They turn away from the notion of the sense fields and the notion of the sensory elements. They turn away from the notion of desire , the notion of hatred, the notion of delusion, and the notion of the [sixty-two] aspects of mistaken view. They turn away from the notion of the perfections, the notion of the aspects of emptiness, the notion of the applications of mindfulness, and the notions of the correct exertions, the supports for miraculous ability, the faculties , {Ki.IV: 153} the powers, the branches of enlightenment, and the noble eightfold path. They turn away from the notion of the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They turn away from the notion of the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, and wishlessness. They turn away from the notion of the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. They turn away from the notion of [the goals], up to and including complete enlightenment. They turn away from the notion of śrāvakas and pratyekabuddhas. They turn away from the notion of bodhisattvas and buddhas. If you ask why, it is because bodhisattva great beings who are irreversible have entered upon the maturity of the bodhisattvas in that all phenomena are empty of intrinsic defining characteristics. They do not apprehend anything at all, even to the extent of an indivisible atomic particle, and because they are without apprehending, they do not condition anything. Because they do not condition anything, they do not produce anything. Bodhisattva great beings are said to have accepted that phenomena are nonarising. Subhūti, [F.363.a] you should know that bodhisattva great beings who possess these attributes, indications, and signs are irreversible.”
39.39「須菩提，他們轉離對於色的想法。轉離對於受、想、行、識的想法。轉離對於處和界的想法。轉離對於貪、瞋、癡的想法，以及轉離對於六十二種邪見的想法。轉離對於波羅密多、空性、念住的想法，以及轉離對於正勤、神足、根、力、覺支和八正道的想法。轉離對於聖諦、禪定、無量心和無色定的想法。轉離對於解脫界、定地、空、無相和無願的想法。轉離對於神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲和佛不共法的想法。轉離對於無上菩提等一切的想法。轉離對於聲聞和辟支佛的想法。轉離對於菩薩和佛陀的想法。原因是什麼呢？因為不退轉的菩薩摩訶薩已經進入菩薩的成熟境地，在那裡一切諸法都是自性空的。他們根本不執著任何東西，甚至連不可分的微塵都不執著，正因為他們無所執著，所以他們不造作任何東西。因為他們不造作任何東西，所以他們也不生起任何東西。菩薩摩訶薩被稱為已經接受了諸法無生的道理。須菩提，你應當知道，具有這些特質、徵兆和標記的菩薩摩訶薩是不退轉的。」
39.40This completes the thirty-ninth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
39.40（結尾）