Chapter 60
第六十品
60.1The venerable Subhūti further asked the Blessed One, “Blessed Lord, if all phenomena have the essential nature of nonentity, what is the goal that bodhisattva great beings see in embarking on unsurpassed, complete enlightenment for the sake of beings?”
60.1尊者須菩提進一步問世尊：「薄伽梵，如果一切法都具有無性的本質，那麼菩薩摩訶薩為了有情而趣向無上正等菩提，他們看到的目標是什麼？」
60.2The Blessed One replied, “Subhūti, in the way that all phenomena have the essential nature of nonentity, in that way too do bodhisattva great beings embark on unsurpassed, complete enlightenment. If you ask why, Subhūti, it is because apprehending is feeble. Those possessing the notion of apprehending are without attainment, without clear realization, and without unsurpassed complete enlightenment.”
60.2世尊回答道：「須菩提，一切法都具有無性本質的方式，菩薩摩訶薩也正是以這樣的方式趣入無上正等菩提。如果你問原因，須菩提，那是因為執著是微弱的。具有執著想法的人沒有證得，沒有現觀，也沒有無上正等菩提。」
60.3“Blessed Lord, with regard to nonapprehension, is there attainment, clear realization, or unsurpassed, complete enlightenment?”
60.3「世尊，關於無執，是否有證得、現觀或無上正等菩提？」
60.4“Subhūti,” replied the Blessed One, “it is because the realm of phenomena is without agitation that nonapprehension is attainment, that nonapprehension is clear realization, and that nonapprehension is unsurpassed, complete enlightenment. Those who wish to attain that which is without apprehending, or to have clear realization of it, or to attain unsurpassed, complete enlightenment with respect to it, [F.185.a] merely wish to agitate the realm of phenomena.” {Ki.VI: 13}
60.4世尊回答道：「須菩提，正因為法界本身無有掉舉，所以無執就是證得，無執就是現觀，無執就是無上正等菩提。那些想要證得無執之法，或想要現觀無執，或想要證得關於無執的無上正等菩提的人，他們其實只是想要擾動法界罷了。」
60.5“Blessed Lord, if in that manner there is no attainment, no clear realization, and no unsurpassed, complete enlightenment with respect to that which is without apprehending, but nonetheless nonapprehension is attainment, nonapprehension is clear realization, and nonapprehension is unsurpassed, complete enlightenment, how then, Blessed Lord, could there possibly be bodhisattva great beings of the first level? How could there possibly be [bodhisattva great beings] of the second level, how could there possibly be [bodhisattva great beings] of the third level, and so on? How could there possibly be [bodhisattva great beings] of the tenth level? How could there possibly be acceptance that phenomena are nonarising? How could there possibly be extrasensory powers that derive from maturation? How could there possibly be generosity that derives from maturation? How could there possibly be ethical discipline, tolerance, perseverance, or meditative concentration that derive from maturation? How could there possibly be wisdom that derives from maturation? How could there possibly be the thirty-seven factors conducive to enlightenment that derive from maturation? If, abiding in these maturational attributes, they bring beings to maturity, refine the buddhafields, and serve the lord buddhas with food, drink, clothing, bedding, palaces, resources, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, banners, butter lamps, or any other worthy excellences of gods and humans, and do so without interruption until final nirvāṇa is attained, and their [virtuous actions] are not exhausted even after being matured with respect to the sacred relics [of the buddhas] and the śrāvakas, how then, Blessed Lord, [F.185.b] will bodhisattva great beings not agitate the realm of phenomena?”
60.5「薄伽梵，如果在無執著的事物上沒有證得、沒有現觀、沒有無上正等菩提，但是無執著卻是證得、無執著卻是現觀、無執著卻是無上正等菩提，那麼薄伽梵，菩薩摩訶薩怎麼可能有初地呢？怎麼可能有第二地、第三地，以此類推呢？怎麼可能有第十地呢？怎麼可能有無生法忍呢？怎麼可能有從異熟而來的神通呢？怎麼可能有從異熟而來的布施呢？怎麼可能有從異熟而來的戒律、忍、精進或禪那呢？怎麼可能有從異熟而來的般若呢？怎麼可能有從異熟而來的三十七道品呢？如果安住在這些異熟的特性中，他們使有情成熟、莊嚴佛土、以食物、飲料、衣服、臥具、宮殿、資具、花、香、香油、花環、膏油、粉末、袈裟、傘蓋、勝幢、旗幡、酥油燈或任何其他諸天與人類的殊勝卓越之物供養諸佛，並且不間斷地做到般涅槃得以證得，且這些即使在被成熟於諸佛與聲聞的舍利之後也不會窮盡，那麼薄伽梵，菩薩摩訶薩怎麼可能不擾動法界呢？」
60.6The Blessed One replied, “It is because bodhisattva great beings do not agitate the realm of phenomena owing to nonapprehension that there is the first level of bodhisattva great beings, that there is the second level, the third level, and so on, up to and including the tenth level. It is for this reason that there is acceptance that phenomena are nonarising; that there are extrasensory powers that derive from maturation; that there are generosity, ethical discipline, tolerance, perseverance, meditative concentration, and wisdom that derive from maturation; that there are the thirty-seven factors conducive to enlightenment that derive from maturation; and that there are the roots of virtuous action that derive from maturation. It is through these roots of virtuous action that bodhisattva great beings bring beings to maturity, refine the buddhafields, and serve the lord buddhas with food, drink, clothing, bedding, palaces, resources, flowers, incense, perfume, garlands, unguents, powders, religious robes, parasols, victory banners, banners, butter lamps, and any other worthy excellences of gods and humans, and do so without interruption until final nirvāṇa is attained, and that these are not exhausted even after being matured with respect to the sacred relics [of the buddhas] and the śrāvakas.”
60.6世尊答道：「須菩提，正因為菩薩摩訶薩以無執而不擾亂法界，所以有菩薩摩訶薩的初地、第二地、第三地，乃至第十地。正是由於這個原因，才有無生法忍的存在；才有源於成熟的神通；才有源於成熟的布施、戒律、忍、精進、禪那和般若；才有源於成熟的三十七道品；才有源於成熟的善根。菩薩摩訶薩正是藉著這些善根，使有情成熟、莊嚴佛土，並以飲食、衣服、臥具、宮殿、資具、花、香、香水、花冠、油膏、香粉、袈裟、傘蓋、勝幡、旗幡、油燈，以及諸天與人的其他一切殊勝供物來侍奉諸佛，並且持之以恆直到證得般涅槃，即使經過了成熟諸佛及聲聞的舍利之後，這些功德也不會耗盡。」
60.7“Blessed Lord, what is the distinction and what is the difference between nonapprehension on the one hand and generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and extrasensory powers on the other?” {Ki.VI: 14} [F.186.a]
60.7「世尊，無執著和布施、持戒、忍、精進、禪那、般若、神通之間有什麼區別和差異？」
60.8“Subhūti,” replied the Blessed One, “there is no difference at all between nonapprehension on the one hand and generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and immaculate extrasensory powers on the other. And yet, Subhūti, immaculate generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and immaculate extrasensory powers, are revealed to be different.”
60.8世尊答言：「須菩提，無執與布施、持戒、忍、精進、禪那、般若及無垢神通之間，完全沒有任何區別。然而，須菩提，無垢布施、持戒、忍、精進、禪那、般若及無垢神通，卻顯現為不同。」
60.9“Blessed Lord, how are immaculate generosity, ethical discipline, tolerance, perseverance, meditative concentration, wisdom, and extrasensory powers revealed to be different?”
60.9「薄伽梵，無垢布施、戒律、忍、精進、禪定、般若與神通，這些是如何顯現為不同的呢？」
60.10“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they give gifts without apprehending gifts, without apprehending the act of giving, without apprehending the giver, and without apprehending the recipient. They maintain ethical discipline without apprehending ethical discipline. They practice tolerance without apprehending tolerance. They undertake perseverance without apprehending perseverance. They become absorbed without apprehending meditative stability. They cultivate wisdom without apprehending wisdom. They practice extrasensory powers without apprehending extrasensory powers. They practice the applications of mindfulness without apprehending the applications of mindfulness. They practice the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the path without apprehending the path [and so forth]. They practice the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, and the formless absorptions without apprehending the formless absorptions [and so forth]. [F.186.b] They practice the aspects of liberation and the serial steps of meditative absorption without apprehending the serial steps of meditative absorption [and so forth]. They practice emptiness, signlessness, and wishlessness without apprehending wishlessness [and so forth]. They practice the extrasensory powers, meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, and kinds of exact knowledge without apprehending the kinds of exact knowledge [and so forth]. They practice great loving kindness, great compassion, and the distinct qualities of the buddhas without apprehending the distinct qualities of the buddhas [and so forth]. They bring beings to maturity without apprehending beings. They refine the buddhafields without apprehending the buddhafields. They attain consummate buddhahood in enlightenment without apprehending the attributes of the buddhas. It is in this way, Subhūti, that bodhisattva great beings practice the perfection of wisdom without apprehending anything. Subhūti, when bodhisattva great beings practice the perfection of wisdom in that manner, it will be difficult for evil Māra or the gods of the domain of Māra to intrude.” {Ki.VII: 15}
60.10「須菩提，就此而言，」世尊回答道，「菩薩摩訶薩在修習般若波羅密多時，佈施禮物卻不執著禮物，不執著佈施的行為，不執著施者，也不執著受者。他們持守戒律卻不執著戒律。他們修習忍辱卻不執著忍辱。他們修行精進卻不執著精進。他們進入禪定卻不執著禪那。他們修習般若卻不執著般若。他們修行神通卻不執著神通。他們修習念住卻不執著念住。他們修習正勤、神足、根、力、覺支和道卻不執著道及其他。他們修習聖諦、禪定、無量心和無色定卻不執著無色定及其他。他們修習解脫界和定地卻不執著定地及其他。他們修習空、無相和無願卻不執著無願及其他。他們修習神通、三摩地、陀羅尼門、如來力、無畏和無礙智卻不執著無礙智及其他。他們修習大慈、大悲和佛不共法卻不執著佛不共法及其他。他們使眾生成熟卻不執著眾生。他們莊嚴佛土卻不執著佛土。他們成就無上菩提卻不執著佛的功德。須菩提，菩薩摩訶薩就是以這樣的方式修習般若波羅密多，而不執著任何事物。須菩提，菩薩摩訶薩如此修習般若波羅密多時，惡魔及其魔界的天神將很難有所侵入。」
60.11The venerable Subhūti then asked the Blessed One, “Blessed Lord, when bodhisattva great beings practice the perfection of wisdom, how do they acquire the six perfections through a single setting of their minds on enlightenment, and how do they [similarly] acquire the four meditative concentrations, the four immeasurable attitudes, the four formless absorptions, the four applications of mindfulness, [F.187.a] the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, the seven branches of enlightenment, and the noble eightfold path? How do they [similarly] acquire the three gateways of liberation, the four truths of the noble ones, the eight aspects of liberation, the nine serial steps of meditative absorption, and the five extrasensory powers? How do they [similarly] acquire the emptiness of internal phenomena, the emptiness of external phenomena, the emptiness of external and internal phenomena, and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities? How do they [similarly] acquire the meditative stabilities, the dhāraṇī gateways, 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, the thirty-two major marks of a great person, and the eighty minor marks?”
60.11尊者須菩提於是問世尊：「薄伽梵，菩薩摩訶薩修習般若波羅密多時，如何透過單一的發菩提心，獲得六波羅密多？又如何同樣獲得四禪、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？又如何同樣獲得三解脫門、四聖諦、八解脫、九次第定和五通？又如何同樣獲得內空、外空、內外空，以及乃至無自性空等種種空性？又如何同樣獲得三摩地、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、三十二大人相和八十隨好？」
60.12“In this regard, Subhūti,” replied the Blessed One, “whatever gifts bodhisattva great beings may dispense, these are not acquired by anything other than the perfection of wisdom. Whatever ethical discipline is kept, whatever tolerance is cultivated, whatever perseverance is undertaken, whatever meditative stability is maintained, and whatever wisdom is cultivated, these are not acquired by anything other than the perfection of wisdom. In whichever meditative concentrations, immeasurable attitudes, and formless absorptions one is absorbed; whatever applications of mindfulness are cultivated; whatever correct exertions, supports for miraculous ability, faculties, powers, branches of enlightenment, and noble eightfold path are cultivated; and whatever three gateways of liberation, [F.187.b] truths of the noble ones, aspects of liberation, serial steps of meditative absorption, and extrasensory powers are cultivated, these are not acquired by anything other than the perfection of wisdom. Whatever aspects of emptiness are cultivated—from the emptiness of internal phenomena up to and including the emptiness of the essential nature of nonentities—and whatever meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great loving kindness, great compassion, and eighteen distinct qualities of the buddhas are cultivated, these are not acquired by anything other than the perfection of wisdom. Whatever major marks and excellent minor marks are brought into being, these are not acquired by anything other than the perfection of wisdom. Subhūti, bodhisattva great beings who practice the perfection of wisdom in that manner perfect the six perfections through a single setting of the mind on enlightenment, and [similarly] they perfect the meditative concentrations, the immeasurable attitudes, and the formless absorptions. They [similarly] perfect the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path. They [similarly] perfect the gateways of liberation, the truths of the noble ones, the aspects of liberation, the serial steps of meditative absorption, and the extrasensory powers. They [similarly] perfect the emptiness of internal phenomena and [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, the meditative stabilities, the dhāraṇī gateways, the powers [of the tathāgatas], the fearlessnesses, [F.188.a] the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. They [similarly] perfect the major marks of a great person and the excellent minor marks.”
60.12「須菩提，在這方面，菩薩摩訶薩所布施的任何布施，都不是由般若波羅密多以外的任何東西而獲得的。所受持的任何戒律、所修習的任何忍耐、所進行的任何精進、所維持的任何禪那，以及所修習的任何般若，這些都不是由般若波羅密多以外的任何東西而獲得的。無論在哪些禪定、無量心和無色定中吸收；無論修習什麼念住；無論修習什麼正勤、神足、根、力、覺支和八正道；以及無論修習什麼三解脫門、聖諦、解脫界、次第定和神通，這些都不是由般若波羅密多以外的任何東西而獲得的。所修習的任何空性——從內空直至無自性空——以及所修習的任何三摩地、陀羅尼門、如來力、無所畏、無礙解、大慈、大悲和十八不共法，這些都不是由般若波羅密多以外的任何東西而獲得的。所形成的任何大相和殊妙的小相，這些也不是由般若波羅密多以外的任何東西而獲得的。須菩提，菩薩摩訶薩以這種方式修習般若波羅密多，通過單一的菩提心發起而圓滿六波羅密多，同樣圓滿禪定、無量心和無色定。他們同樣圓滿念住、正勤、神足、根、力、覺支和八正道。他們同樣圓滿解脫門、聖諦、解脫界、次第定和神通。他們同樣圓滿內空及其他空性，直至無自性空，以及三摩地、陀羅尼門、如來力、無所畏、無礙解、大慈、大悲和不共法。他們同樣圓滿大人相和殊妙的小相。」
60.13“Blessed Lord, how, through a single setting of the mind on enlightenment, do bodhisattva great beings who have been embraced by the perfection of wisdom acquire the six perfections? How do they acquire the meditative concentrations, the immeasurable attitudes, and the formless absorptions? How do they acquire the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, and the noble eightfold path? How do they acquire the gateways of liberation, the truths of the noble ones, the aspects of liberation, the serial steps of meditative absorption, and the extrasensory powers? How do they acquire all the aspects of emptiness? How do they acquire the meditative stabilities, the dhāraṇī gateways, {Ki.VII: 16} the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas? How do they acquire the thirty-two major marks of a great person and the excellent eighty minor marks?”
60.13「世尊，菩薩摩訶薩被般若波羅密多所攝受，如何通過一次發菩提心，就獲得六波羅密多？如何獲得禪定、四無量心和無色定？如何獲得念住、正勤、神足、根、力、覺支和八正道？如何獲得解脫門、聖諦、解脫界、定地和神通？如何獲得一切空性？如何獲得三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲和佛不共法？如何獲得三十二大人相和殊妙的八十隨好？」
60.14“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, whatever gifts they dispense, they dispense them having been embraced by the perfection of wisdom, and in this they are without dualistic perception. Whatever ethical discipline they keep, [F.188.b] whatever tolerance they cultivate, whatever perseverance they undertake, whatever meditative stability they are absorbed in, and whatever wisdom they cultivate, they do so having been embraced by the perfection of wisdom, and in this they are without dualistic perception. Whatever aspects of emptiness they cultivate—from the emptiness of internal phenomena up to and including the emptiness of the essential nature of nonentities—they do so having been embraced by the perfection of wisdom, and in this they are without dualistic perception. Whatever factors conducive to enlightenment they cultivate, they do so having been embraced by the perfection of wisdom, and in this they are without dualistic perception. Whatever truths of the noble ones, meditative concentrations, immeasurable attitudes, formless absorptions, aspects of liberation, serial steps of meditative absorption, gateways of liberation—emptiness, signlessness, and wishlessness—meditative stabilities, dhāraṇī gateways, powers of the tathāgatas, fearlessnesses, kinds of exact knowledge, great loving kindness, great compassion, and distinct qualities of the buddhas they cultivate, they do so having been embraced by the perfection of wisdom, and in this they are without dualistic perception. Whatever major marks and excellent minor marks they actualize, they do so having been embraced by the perfection of wisdom, and in this they are without dualistic perception.”
60.14世尊回答說：「須菩提，當菩薩摩訶薩修習般若波羅密多時，無論他們布施什麼，都是在般若波羅密多的攝持下進行布施，在此中他們沒有二元性的執著。無論他們持守什麼戒律，培養什麼忍耐，承擔什麼精進，安住什麼禪定，以及修習什麼般若，都是在般若波羅密多的攝持下進行，在此中他們沒有二元性的執著。無論他們修習什麼空性——從內空一直到無自性空——都是在般若波羅密多的攝持下進行，在此中他們沒有二元性的執著。無論他們修習什麼覺支，都是在般若波羅密多的攝持下進行，在此中他們沒有二元性的執著。無論他們修習什麼聖諦、禪定、無量心、無色定、解脫界、次第定、解脫門——空、無相、無願——禪那、陀羅尼門、如來力、無所畏、無礙智、大慈、大悲及佛不共法，都是在般若波羅密多的攝持下進行，在此中他們沒有二元性的執著。無論他們成就什麼大相及殊勝的小相，都是在般若波羅密多的攝持下進行，在此中他們沒有二元性的執著。」
60.15“Blessed Lord, when bodhisattva great beings practice the perfection of wisdom how do they dispense gifts, and in this be without dualistic perception? How do they cultivate ethical discipline, tolerance, perseverance, meditative stability, and wisdom, and [F.189.a] in this be without dualistic perception? How do they cultivate the emptiness of internal phenomena [and the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and in this be without dualistic perception? How do they cultivate 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, the gateways of liberation—emptiness, signlessness, and 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, and the distinct qualities of the buddhas, and in this be without dualistic perception? How do they actualize the thirty-two major marks and the excellent eighty minor marks, and in this be without dualistic perception?”
60.15「世尊，菩薩摩訶薩修習般若波羅密多時，怎樣布施而於其中無二執？怎樣修習持戒、忍辱、精進、禪定和般若，而於其中無二執？怎樣修習內空乃至無自性空，而於其中無二執？怎樣修習覺支、聖諦、禪定、四無量心、無色定、解脫界、定地、解脫門即空、無相、無願，以及神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲和佛不共法，而於其中無二執？怎樣實現三十二大人相和八十隨好，而於其中無二執？」
60.16“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of generosity—that is to say, they complete the perfection of generosity after having integrated all six perfections in that perfection of generosity. They also complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom—that is to say, they complete the perfection of wisdom [and so forth] after having integrated all six perfections in that perfection of wisdom [and so forth].
60.16「須菩提，在這方面，」世尊回答說，「當菩薩摩訶薩修習般若波羅密多時，他們圓滿布施波羅蜜——也就是說，他們在布施波羅蜜中整合了所有六波羅密多，從而圓滿布施波羅蜜。他們也圓滿持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜和般若波羅蜜——也就是說，他們在般若波羅蜜（等等）中整合了所有六波羅密多，從而圓滿般若波羅蜜（等等）。」
60.17“When they practice the perfection of wisdom, they complete the factors conducive to enlightenment— [F.189.b] that is to say, they complete the factors conducive to enlightenment after having integrated all six perfections in those factors conducive to enlightenment.
60.17「當他們修習般若波羅密多時，他們圓滿覺支——也就是說，他們在覺支中融合了六波羅密多之後，圓滿覺支。」
60.18“Subhūti, at the time when bodhisattva great beings practice the perfection of wisdom and dispense gifts, they dispense gifts while maintaining a mind that is devoid of contaminants. Indeed, those who maintain a mind that is devoid of contaminants do not observe what is the gift, to whom is it given, by whom is it given, what is the act of giving, or any other mental concept. They dispense gifts with a mind that is free from concepts, without contaminants, devoid of miserliness, and without attachment, and they do not even observe that mind. {Ki.VII: 17} Just as they do not observe that mind, in the same way they do not observe generosity, nor do they observe anything at all, up to and including all attributes.
60.18「須菩提，菩薩摩訶薩修般若波羅密多時，行布施，以無漏心行布施。具足無漏心者，不觀所施物，不觀受者，不觀施者，不觀施行，不觀任何概念。以無概念心、無漏心、無慳貪心、無執著心行布施，亦不觀彼心。如不觀心，如是亦不觀布施，乃至不觀一切法。」
60.19“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom and maintain ethical discipline with a mind that is free from concepts, they do not observe that ethical discipline, nor do they observe anything at all, up to and including all attributes. [B65]
60.19「而且，須菩提，當菩薩摩訶薩修習般若波羅密多，以無概念之心保持戒律時，他們既不觀察那個戒律，也不觀察任何事物，直至一切屬性。」
60.20“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom and cultivate tolerance with a mind that is free from concepts, they do not observe that tolerance, nor do they observe anything at all, up to and including all attributes.
60.20「而且，須菩提，當菩薩摩訶薩們修習般若波羅密多並以無概念心修忍辱時，他們不觀察忍辱，也不觀察任何一切特性。」
60.21“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom and undertake perseverance with a mind that is free from concepts, they do not observe that perseverance, [F.190.a] nor do they observe anything at all, up to and including all attributes.
60.21「而且，須菩提，當菩薩摩訶薩修習般若波羅密多，以無概念的心修精進時，他們不觀察那精進，也不觀察任何事物，直至所有特徵。」
60.22“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom and are absorbed in meditative stability with a mind that is free from concepts, they do not observe that mental stability, nor do they observe anything at all, up to and including all attributes.
60.22「而且，須菩提，當菩薩摩訶薩修習般若波羅密多，以無概念之心而入於三摩地時，他們不觀察那個三摩地，也不觀察任何事物，直至包括所有的特性。」
60.23“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom and cultivate wisdom with a mind that is free from concepts, they do not observe that wisdom, nor do they observe anything at all, up to and including all attributes.
60.23「而且，須菩提，當菩薩摩訶薩修習般若波羅密多並以無概念之心修習慧時，他們既不觀察那般若，也不觀察任何事物，乃至包括所有特性。」
60.24“Moreover, Subhūti, when bodhisattva great beings practice the perfection of wisdom, and with a mind that is free from concepts actualize the emptiness of internal phenomena [and the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, 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, the distinct qualities of the buddhas, great loving kindness, great compassion, the thirty-two major marks, and the excellent eighty minor marks, [F.190.b] they do not observe those attributes, nor do they observe anything at all, up to and including all those attributes.” {Ki.VII: 18}
60.24「再者，須菩提，菩薩摩訶薩修行般若波羅密多，以無概念之心證悟內空，乃至無自性空，以及念住、正勤、神足、根、力、覺支、八正道、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、佛不共法、大慈、大悲、三十二相及八十隨好，他們不執著於這些法，也不執著於一切法。」
60.25Subhūti then asked, “Blessed Lord, since all phenomena are without concepts, uneffected, unapprehended, and unconditioned, how do bodhisattva great beings complete the perfection of generosity? How do they complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom? How do they complete the emptiness of internal phenomena [and the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, and the applications of mindfulness, the correct exertions, the supports for miraculous ability, the faculties , the powers , the branches of enlightenment, the noble eightfold path, 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, and the distinct qualities of the buddhas?”
60.25須菩提問道：「薄伽梵，既然一切法無有概念、無作為、無所執著、無為，菩薩摩訶薩如何圓滿布施波羅蜜？如何圓滿持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜及般若波羅蜜？如何圓滿內空乃至無自性空，以及念住、正勤、神足、根、力、覺支、八正道、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、大悲及佛不共法？」
60.26“In this regard, Subhūti,” replied the Blessed One, “when bodhisattva great beings practice the perfection of wisdom, they dispense generosity with a mind that is free from concepts concerning all phenomena that are signless, uneffected, unapprehended, and unconditioned. They dispense to those who ask for them [F.191.a] food, drink, clothing, transport, bedding, lodging, houses, riches, grain, precious jewels, gold, gems, pearls, beryl, conch, quartz, coral, pure gold, and silver, up to all other resources suitable for humankind, including wives, sons, daughters, and [necessities] external and internal, ancillary and subsidiary, as well as kingdoms, whichever are appropriate, embellished with ornaments. If someone were to come near and say to them, ‘What is the point of dispensing such gifts of yours, which are useless and ephemeral?’ at that [time] when bodhisattva great beings practice the perfection of wisdom they would think, ‘Although these beings say to me, “What is the point of dispensing such gifts of yours, which are useless and ephemeral,” even so I should dispense gifts; I should not not dispense gifts!’ And then, making common cause with all beings, they would dedicate those gifts to unsurpassed, complete enlightenment. When they make this dedication, by all means they do so without considering what is the gift, for whom is the gift, whose is the gift, what is being dispensed, for whom is it being dispensed, who is dispensing, what is being dedicated, to whom is it being dedicated, by whom is it being dedicated, or any such concepts. They do not observe any such entity {Ki.VII: 19} that they would dispense, or with respect to which, having been dispensed, they would make a dedication toward unsurpassed, complete enlightenment. If you ask why, it is because all entities are empty in accordance with the emptiness of internal phenomena, [F.191.b] empty in accordance with the emptiness of external phenomena, empty in accordance with the emptiness of external and internal phenomena, and empty in accordance with [all the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities. So when they observe all phenomena to be empty, what would be dedicated, to whom would the dedication be made, and by whom would the dedication be made? Dedications such as this are the best of dedications; they are unpoisoned dedications in accord with the realm of phenomena.
60.26「須菩提，在這方面，當菩薩摩訶薩修習般若波羅密多時，他們以心遠離概念的方式布施一切諸法，這些諸法無相、無作為、無執著、無起。他們布施給乞求者食物、飲料、衣服、交通工具、臥具、住所、房屋、財富、穀物、寶石、金子、珠寶、珍珠、琉璃、海螺、水晶、珊瑚、純金和白銀，直到一切其他人類所適用的資源，包括妻子、兒子、女兒，以及內外、附屬和輔助的必需品，以及王國，無論哪些是恰當的，都用珠寶裝飾。如果有人靠近並對他們說，『你布施這樣的禮物有什麼意義呢，它們是無用的，短暫的？』在那個時候，當菩薩摩訶薩修習般若波羅密多時，他們會想，『雖然這些有情對我說，「你布施這樣的禮物有什麼意義呢，它們是無用的，短暫的，」但即便如此，我也應該布施禮物；我不應該不布施禮物！』然後，與一切有情共同，他們會將這些禮物迴向於無上正等菩提。當他們作出這個迴向時，他們絕對不會考慮什麼是禮物、禮物是給誰的、禮物是誰的、什麼正在被布施、它是被布施給誰的、誰在布施、什麼正在被迴向、它被迴向給誰、誰在迴向，或任何這樣的概念。他們不觀察任何他們會布施的有，或者關於已被布施的，他們會向無上正等菩提作出迴向的東西。如果你問為什麼，那是因為所有有都依內空而空，依外空而空，依內外空而空，以及依[所有其他空性方面]而空，直到無自性空。所以當他們觀一切法為空時，什麼會被迴向，迴向會被作出給誰，誰會作出迴向？像這樣的迴向是最殊勝的迴向；它們是無毒的迴向，符合法界。」
60.27“Subhūti, when these bodhisattva great beings practice the perfection of wisdom, they bring beings to maturity and acquire the buddhafields in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned. They complete the perfection of generosity. They complete the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative stability, and the perfection of wisdom. They complete all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas.
60.27「須菩提，這些菩薩摩訶薩在修習般若波羅密多時，在一切法都是無相、無作為、無執著、無起、無為的情況下，使有情成熟並獲得佛剎。他們圓滿布施波羅蜜、持戒波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜和般若波羅蜜。他們圓滿所有的空性方面、三十七道品、聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、神通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲和佛不共法。
60.28“Although they complete the perfection of generosity from the start, they do not accept any ripening [of past actions]— [F.192.a] and yet resources nevertheless materialize for them just by their so wishing. Subhūti, this is just like when all the excellent resources of the gods of the Paranirmitavaśavartin realm arise just by their so wishing. In the same way, Subhūti, all the excellent resources of bodhisattva great beings, too, arise just by their so wishing. Through these resources they venerate the lord buddhas and also satisfy the world with its gods, humans, and asuras. They gather beings with their perfection of generosity, and establish them in the three vehicles with their skillful means. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of generosity in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned.
60.28「須菩提，菩薩摩訶薩雖然從最初就圓滿布施波羅密，但他們並不接受任何往業的成熟果報——而且資財卻因他們的願望而自然為他們顯現。須菩提，這就像樂變化天的天神們的一切殊勝資財只因他們的願望而自然顯現一樣。同樣地，須菩提，菩薩摩訶薩的一切殊勝資財也只因他們的願望而自然顯現。通過這些資財，他們供養諸佛世尊，也滿足有情世間。他們用布施波羅密聚集眾生，用方便將眾生安立在三乘中。須菩提，如是當菩薩摩訶薩修習般若波羅密多時，他們以一切諸法無相、無作為、無執著、無起、無為的方式圓滿布施波羅密。」
60.29“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of ethical discipline, starting from the time when they first begin to set their mind on enlightenment with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do complete the perfection of ethical discipline, starting from the time when they first begin to set their mind on enlightenment with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned. They acquire the ethical discipline of the noble ones, which is included within the uncontaminated path and acquired on the basis of the true nature. [F.192.b] Their ethical discipline is unimpaired, untainted, unadulterated, unsullied, undiminished, independent, utterly perfect, and praised by the learned. They do not seize on anything at all that may be acquired on the basis of that ethical discipline, including physical forms, feelings, perceptions, formative predispositions, consciousness, and [the causal and fruitional attributes], up to and including the thirty-two major marks of a great person {Ki.VII: 20} and the excellent eighty minor marks, as well as the great and lofty royal families, the great and lofty priestly families, and the great and lofty householder families; the gods of the Caturmahārājakāyika realm; the gods of Trayastriṃśa, Yāma, Tuṣita, Nirmāṇarata, Paranirmitavaśavartin, Brahmakāyika, Brahmapurohita, Brahmapariṣadya, Mahābrahmā Ābha, Parīttābha, Apramāṇābha, Ābhāsvara, Śubha, Parīttaśubha, Apramāṇaśubha, Śubhakṛtsna, Bṛhat, and the nonperceptual realms; the gods of Avṛha, Atapa, Sudṛśa, Sudarśana, and Akaniṣṭha; the gods of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception; and the fruit of entering the stream to nirvāṇa, the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and the authority of a universal emperor. In addition, making common cause with all beings, they dedicate this ethical discipline to all-aspect omniscience by means of a signless dedication and an unapprehended and nondual dedication, on the basis of worldly convention rather than ultimate reality . [F.193.a]
60.29「須菩提，如果你問菩薩摩訶薩修習般若波羅密多時，如何圓滿持戒波羅蜜，從初發菩提心以來，以無概念之心，一切諸法無相、無作為、無執著、無起、無為的方式進行。在這方面，須菩提，菩薩摩訶薩修習般若波羅密多時，確實從初發菩提心以來，以無概念之心，一切諸法無相、無作為、無執著、無起、無為的方式圓滿持戒波羅蜜。他們獲得聖者的戒律，包含在無漏道中，並以真如為基礎而獲得。他們的戒律圓滿無缺、無罪、純淨、無垢、無有衰損、獨立自足、究竟圓滿，為智者所稱讚。他們不執著任何基於該戒律而獲得的任何事物，包括色、受、想、行、識，以及直至三十二大人相和八十隨好等殊勝標誌，以及偉大崇高的剎利家族、偉大崇高的婆羅門家族、偉大崇高的長者家族；四大王眾天的天神；忉利天、焰摩天、兜率天、樂變化天、他化自在天、梵眾天、梵輔天、梵迦夷天、大梵天的天神；光天、少光天、無量光天、光音天；妙樂天、少淨天、無量淨天、淨天；廣天和無想天的天神；無熱天、善見天、善現天、阿迦膩吒天的天神；空無邊處、識無邊處、無所有處、非想非非想處天的天神；以及預流果、一來果、不還果、阿羅漢果、獨覺菩提，和轉輪王的權位。此外，他們與一切眾生共同發心，以無相迴向和無執著、非二元的迴向，基於世俗而非勝義諦，將此戒律迴向於一切智智。」
60.30“After completing the perfection of ethical discipline, through skillful means they attain the four meditative concentrations without relishing them. They attain divine clairvoyance. Through the maturation of this divine clairvoyance they see all the lord buddhas, as many as are alive and present, teaching the Dharma in the immeasurable, countless, and inestimable world systems of the eastern direction. Such visions are not squandered until they have themselves attained consummate buddhahood in unsurpassed, complete enlightenment. Through the maturation of this divine clairvoyance they also see all the lord buddhas, as many as are alive and present, teaching the Dharma in the immeasurable, countless, and inestimable world systems of each of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. Such visions are not squandered until they have themselves attained consummate buddhahood in unsurpassed, complete enlightenment.
60.30「完成了持戒波羅蜜之後，通過方便他們證得四禪而不執著其中的樂受。他們證得天眼通。通過這天眼通的成熟，他們看見東方無數、不可計量、不可衡量的世界中所有活著的諸佛世尊正在宣說法。這些景象直到他們自己證得無上正等菩提才不會消散。通過這天眼通的成熟，他們也看見南、西、北、東北、東南、西南、西北方向以及下方和上方無數、不可計量、不可衡量的世界中所有活著的諸佛世尊正在宣說法。這些景象直到他們自己證得無上正等菩提才不會消散。
60.31“With pure divine clairaudience, surpassing that of human beings, they hear the words spoken by those lord buddhas. They will not squander that which they have heard until, through that which they have heard, they have acted for the benefit of themselves and others.
60.31「以清淨的天耳通，超越人類的能力，他們聽聞那些佛陀所說的法語。在他們未曾利用所聽聞的法語為自己和他人謀求利益之前，他們不會浪費這天耳通。
60.32“With consciousness of the thoughts [of others], their thoughts know the minds of those lord buddhas. They will not squander that consciousness of the thoughts [of others] until they have acted for the benefit of all beings. {Ki.VII: 21}
60.32「以他心智，彼們的心識知曉那些諸佛世尊的心意。他們不會浪費這種他心智，直到他們已經為一切有情的利益而行動。」
60.33“With knowledge of the recollection of past lives, they know the past and future roots of the virtuous action of beings, [F.193.b] and they reveal and elucidate them to those beings, encouraging them and rejoicing in them, so that these beings come to wish in particular for that which has been revealed, [and so forth], up to and including that in which they rejoice.
60.33"以宿命通的智慧，他們知曉眾生過去和未來的善根，並將這些善根向眾生顯示和闡明，鼓勵眾生並隨喜讚歎，使得這些眾生特別渴望所被揭示的那些善根，[以此類推]，直至他們隨喜讚歎的一切。
60.34“With knowledge that contaminants have ceased, they establish beings in the fruit of entering the stream to nirvāṇa, and they establish them in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship. They establish them in individual enlightenment , and they establish them in enlightenment. Similarly, they establish beings in those roots of virtuous action that accord with their capacities.
60.34「以漏盡通，他們使有情成就須陀洹果，並使他們成就一來果、不還果和阿羅漢果。他們使有情成就獨覺菩提，並使他們成就菩提。同樣地，他們使有情成就與其根機相應的善根。」
60.35“Subhūti, so it is that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of ethical discipline with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned.
60.35「須菩提，菩薩摩訶薩修習般若波羅密多時，以無概念之心完成持戒波羅蜜，一切法無相、無作為、不執著、無起、無為。
60.36“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of tolerance with a mind that is devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom with a mind that is devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, they cultivate both the tolerance that patiently endures afflictions and the acceptance that phenomena are nonarising, starting from the time when they first begin to set their mind on enlightenment until they are seated at the site of enlightenment. In this regard, the tolerance of bodhisattva great beings [F.194.a] that patiently endures afflictions is such that even though all beings might repeatedly approach them, scolding them, speaking unpleasant words, beating them and hitting them with clods and sticks, and striking them with weapons, those bodhisattva great beings will not allow any opportunity for even a single thought of agitation to arise. They should reflect as follows: ‘There is no one at all who abuses me and speaks unpleasant words, or who binds and beats me. Nor is there anyone who is being scolded, addressed with unpleasant words, beaten, or hit. No such person is apprehended.’ As for the acceptance of bodhisattva great beings that phenomena are nonarising, when bodhisattva great beings reflect on the essential nature of all phenomena, they do not even apprehend reality, so how could they possibly apprehend the inherent nature of phenomena! It is because they do not observe the essential nature of all phenomena that they acquire the acceptance that phenomena are nonarising. If you ask why they are said to be tolerant, they are tolerant because afflictive mental states do not arise and because wisdom is not cut off. These constitute the acceptance that phenomena are nonarising. Abiding in these two aspects of tolerance and acceptance, they complete the four meditative concentrations, and they complete the four immeasurable attitudes, the four formless absorptions, the four applications of mindfulness, the four correct exertions, the four supports for miraculous ability, the five faculties, the five powers, {Ki.VII: 22} the seven branches of enlightenment, the noble eightfold path, the three gateways of liberation, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the ten powers of the tathāgatas, the four fearlessnesses, the four kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. [F.194.b] Abiding in these attributes of the noble ones, which are uncontaminated, supramundane, and not common to all the śrāvakas and pratyekabuddhas, they complete the extrasensory powers of the noble ones.
60.36「須菩提，如果你問菩薩摩訶薩修習般若波羅密多時，如何以無概念之心圓滿忍辱波羅蜜，使得一切法無相、無作為、無執著、無起、無為，那麼，須菩提，菩薩摩訶薩以無概念之心修習般若波羅密多，使得一切法無相、無作為、無執著、無起、無為，他們從最初發菩提心起，直到坐於菩提座，都培養忍耐煩惱的忍和無生法忍這兩種忍。在這方面，菩薩摩訶薩忍耐煩惱的忍是這樣的：即使一切眾生反覆接近他們，辱罵他們，說不可愛的言語，打他們，用土塊和木棒擊打他們，用武器傷害他們，那些菩薩摩訶薩也不會允許任何一個掉舉的念頭生起。他們應該這樣思惟：『根本沒有人辱罵我、說不可愛的言語，也沒有人綑綁和打我。也沒有人被辱罵、被說不可愛的言語、被打或被擊打。沒有這樣的人被執著。』至於菩薩摩訶薩諸法無生的無生法忍，當菩薩摩訶薩思惟一切法的自性時，他們甚至不執著實相，那麼他們怎麼可能執著諸法的自性呢！正因為他們不觀察一切法的自性，他們才獲得無生法忍。如果你問為什麼他們被稱為能忍，是因為煩惱不生起，般若也不被斷絕，他們才能忍。這就是無生法忍。住於忍和無生法忍的這兩個方面，他們圓滿四禪、四無量心、四無色定、四念處、四正勤、四神足、五根、五力、七覺支、八正道、三解脫門、神通、禪定、陀羅尼門、如來十力、四無所畏、四無礙智、大慈、大悲和佛不共法。住於這些無漏、出世間、非聲聞和辟支佛所共有的聖者功德，他們圓滿聖者的神通。」
60.37“Having completed the extrasensory powers, they dwell in the six perfections and in those five extrasensory powers: through divine clairvoyance they see all the lord buddhas, as many as are alive and present, teaching the Dharma in the immeasurable, countless, and inestimable world systems of the eastern direction. Having seen all these lord buddhas, they acquire the recollection of the buddhas, and their recollection of the buddhas will never be interrupted until they have attained consummate buddhahood in unsurpassed, complete enlightenment. Abiding in all these attributes of the noble ones, which are uncontaminated, supramundane, and not common to the śrāvakas and pratyekabuddhas, they complete the extrasensory powers that are the attributes of the noble ones.
60.37「完成了神通後，他們安住於六波羅密多和那五種神通之中。透過天眼通，他們看到了所有現存活著的諸佛世尊，在東方方向無量、無數、不可衡量的世界中教授法。看到了所有這些諸佛世尊後，他們獲得了念佛，而且這種念佛直到他們成就無上正等菩提的佛果為止，永遠不會中斷。安住於聖者的所有這些特質中——這些特質是無漏的、出世間的，不是聲聞和辟支佛所共有的——他們圓滿了作為聖者特質的神通。」
60.38“Having completed the extrasensory powers, they dwell in the six perfections and in those five extrasensory powers, and through divine clairvoyance they see all the lord buddhas, as many as are alive and present, teaching the Dharma in the immeasurable, countless, and inestimable world systems of the southern, western, northern, northeastern, southeastern, southwestern, and northwestern directions, along with the nadir and the zenith. Having seen these lord buddhas, they acquire the recollection of the buddhas, and their recollection of the buddhas will never be interrupted until they have attained consummate buddhahood in unsurpassed, complete enlightenment.
60.38「圓滿了神通之後，他們安住於六波羅密多以及那五種神通中。通過天眼通，他們看見所有活著且現存的諸佛世尊，在南、西、北、東北、東南、西南、西北方向，以及下方和上方無量、無數、不可衡量的世界中，為眾生演說法。看見這些諸佛世尊之後，他們獲得念佛，這種念佛將永遠不會中斷，直到他們成就無上正等菩提的佛果。」
60.39“Through divine clairaudience, surpassing that of human beings, [F.195.a] they hear the words spoken by those lord buddhas, and having heard them, they retain them, and having retained them, they emphasize the real nature. Having emphasized the real nature, they also then teach the Dharma to beings in accordance with the real nature.
60.39「通過天耳通，超越人類的聽覺，他們聽到那些諸佛世尊所說的言詞，聽聞之後，他們受持，受持之後，他們強調真如。強調真如之後，他們也隨即按照真如為有情眾生宣說法。」
60.40“Through knowledge of the thought patterns [of others], their thoughts know the minds of those lord buddhas, and they also know the mindsets of all noble ones, all the śrāvakas and pratyekabuddhas, and all beings. Having comprehended with their thoughts the mindsets of all beings, they teach the Dharma in accordance with the real nature.
60.40「通過知曉他人的思想，他們的思想了知諸佛世尊的心意，也了知所有聖者、所有聲聞和辟支佛，以及所有眾生的心行。以他們的思想理解了所有眾生的心行後，他們就按照真如來為眾生說法。」
60.41“Through knowledge of the recollection of past lives, they comprehend the roots of virtuous action of beings, and they also reveal them to those beings, encouraging them, praising them, and rejoicing in them.
60.41"通過宿命通，他們理解有情的善根，也向那些有情揭示善根，鼓勵他們、讚歎他們，並隨喜他們。"
60.42“As for knowledge that contaminants have ceased, through knowledge that contaminants have ceased, they establish beings in the three vehicles.
60.42「至於漏盡通，通過漏盡通，他們將有情安立在三乘之中。」
60.43“Subhūti, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of tolerance with a mind that is devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned. These bodhisattva great beings practice the perfection of wisdom. They bring beings to maturity and refine the buddhafields. Having brought beings to maturity and refined the buddhafields, they conduct themselves in all-aspect omniscience. Having perfected all-aspect omniscience, [F.195.b] they attain consummate buddhahood in unsurpassed, complete enlightenment. Having attained consummate buddhahood in unsurpassed, complete enlightenment, they turn the wheel of the Dharma. Having turned the wheel of the Dharma, they liberate beings from cyclic existence by means of the three vehicles.
60.43「須菩提，菩薩摩訶薩修行般若波羅密多時，以無概念的心完成忍辱波羅蜜，一切法都是無相、無作為、無執著、無起、無為的。這些菩薩摩訶薩修行般若波羅密多，使有情成熟並莊嚴佛土。在使有情成熟並莊嚴佛土之後，他們在一切智智中進行修為。在圓滿一切智智之後，他們成就無上正等菩提的佛果。在成就無上正等菩提的佛果之後，他們轉法輪。在轉法輪之後，他們以三乘的方式將有情從輪迴中解脫。」
60.44“Subhūti, so it is that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of tolerance in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned. {Ki.VII: 23}
60.44「須菩提，菩薩摩訶薩修習般若波羅密多時，以一切法無相、無作為、無執著、無起、無為的方式，圓滿了忍辱波羅密。」
60.45“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of perseverance with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they possess physical perseverance and they possess mental perseverance, with a mind that is devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, starting from the time when they first begin to set their mind on enlightenment.
60.45「須菩提，如果你問起，當菩薩摩訶薩修行般若波羅密多時，他們以遠離概念之心圓滿精進波羅蜜，在一切法無相、無作為、無執著、無起、無為的狀態中，在這方面，須菩提，當菩薩摩訶薩修行般若波羅密多時，他們具有身體的精進和心靈的精進，以遠離概念之心在一切法無相、無作為、無執著、無起、無為的狀態中，從他們最初發菩提心的時刻起就開始了。
60.46“Abiding in physical perseverance, they achieve and maintain the first meditative concentration, and then they achieve and maintain the second meditative concentration, the third meditative concentration, and the fourth meditative concentration. Absorbed in the fourth meditative concentration, they experience many modes of miraculous ability—they can touch the sun and moon with their hands, and [F.196.a] hold sway with their physical body as far as the world realms of Brahmā. They venerate all the lord buddhas, as many as are alive and present in the immeasurable, countless, and inestimable world systems of the ten directions, with robes, alms, bedding, medicines, and many resources, and these robes, alms, bedding, medicines, and many resources will not be depleted until they attain consummate buddhahood in unsurpassed, complete enlightenment. Even after attaining consummate buddhahood in enlightenment, they will continue to please the world with its gods, humans, and asuras by means of clothing, alms, bedding, medicines, and many resources. Even after attaining final nirvāṇa, many reliquary offerings will appear before their sacred relics. Through mastery of miraculous abilities, they will listen to the Dharma in the presence of those lord buddhas, and they will never squander that which they have heard until they have attained consummate buddhahood in unsurpassed, complete enlightenment. Conducting themselves in all-aspect omniscience, they also bring beings to maturity and refine the buddhafields. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, those who possess physical perseverance complete the perfection of perseverance in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned. [F.196.b]
60.46「須菩提，依靠身體的精進，他們成就並保持初禪定，然後成就並保持第二禪定、第三禪定和第四禪定。沉浸在第四禪定中，他們體驗許多變化的方式——他們能用手觸及日月，並且以身體的力量支配直到梵天的世界領域。他們恭敬十方世界中所有在世存活的諸佛，數量不可衡量、無數而無法計算，以衣服、飲食、臥具、藥物和許多資源來供養，這些衣服、飲食、臥具、藥物和許多資源直到他們成就無上菩提的佛果之時都不會耗盡。即使在成就無上菩提的佛果之後，他們仍將繼續以衣服、飲食、臥具、藥物和許多資源來利樂包含天神、人類和阿修羅的世間。即使在進入般涅槃之後，許多舍利塔供養也會在他們的聖物舍利前出現。通過掌握變化能力，他們將在那些諸佛面前聽聞法，並且直到成就無上菩提的佛果之時，都不會遺忘所聽聞的法。他們以一切智智來行進，也將有情引向成熟並莊嚴佛土。須菩提，就是這樣，當菩薩摩訶薩修習般若波羅密多時，那些具有身體精進的人以一切法無相、無作為、無執著、無起、無為的方式完成精進波羅蜜。」
60.47“Subhūti, if you ask how bodhisattva great beings complete the perfection of perseverance endowed with mental perseverance, comprehending the aspects of the uncontaminated noble path, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they possess mental perseverance with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, starting from the time when they first begin to set their mind on enlightenment. They do not allow any opportunity for nonvirtuous actions of body to arise, they do not allow any opportunity for nonvirtuous actions of speech to arise, and they do not allow any opportunity for nonvirtuous actions of mind to arise.
60.47「須菩提，若問菩薩摩訶薩具足心精進完成精進波羅蜜，理解無漏聖道的各個方面，於一切法無相、無作為、無執著、無起、無為中，在此方面，須菩提，當菩薩摩訶薩修習般若波羅密多時，他們具足心精進，以無概念之心，於一切法無相、無作為、無執著、無起、無為中，從最初發菩提心的時候開始。他們不允許身體不善業有任何生起的機會，不允許言語不善業有任何生起的機會，也不允許心識不善業有任何生起的機會。」
60.48“They do not entertain notions of anything being ‘permanent’ or ‘impermanent,’ ‘imbued with happiness’ or ‘imbued with suffering,’ ‘self’ or ‘nonself,’ ‘at peace’ or ‘not at peace,’ ‘virtuous’ or ‘nonvirtuous,’ ‘mundane’ or ‘supramundane,’ ‘afflicted’ or ‘unafflicted,’ ‘inadmissible’ or ‘admissible,’ ‘contaminated’ or ‘uncontaminated,’ ‘defiled’ or ‘purified,’ or ‘conditioned’ or ‘unconditioned.’ They do not lay claim to notions of anything being ‘the realm of desire,’ ‘the realm of form,’ ‘the realm of formlessness,’ ‘the contaminated realms,’ ‘the uncontaminated realms,’ [F.197.a] ‘the first meditative concentration,’ ‘the second meditative concentration,’ ‘the third meditative concentration,’ ‘the fourth meditative concentration,’ ‘loving kindness,’ ‘compassion,’ ‘empathetic joy,’ ‘equanimity,’ ‘the sphere of infinite space,’ {Ki.VII: 24} ‘the sphere of infinite consciousness,’ ‘the sphere of nothing-at-all,’ ‘the sphere of neither perception nor nonperception,’ ‘the perfection of generosity,’ ‘the perfection of ethical discipline,’ ‘the perfection of tolerance,’ ‘the perfection of perseverance,’ ‘the perfection of meditative concentration,’ ‘the perfection of wisdom,’ ‘the emptiness of internal phenomena,’ [the other aspects of emptiness], up to and including ‘the emptiness of the essential nature of nonentities,’ ‘the applications of mindfulness,’ ‘the correct exertions,’ ‘the supports for miraculous ability,’ ‘the faculties,’ ‘the powers,’ ‘the branches of enlightenment,’ ‘the noble eightfold path,’ ‘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 even the distinct qualities of the buddhas are ‘permanent’ or ‘impermanent,’ ‘imbued with happiness’ or ‘imbued with suffering,’ ‘self’ or ‘nonself,’ ‘at peace’ or ‘not at peace,’ ‘virtuous’ or ‘nonvirtuous,’ ‘mundane’ or [F.197.b] ‘supramundane,’ ‘afflicted’ or ‘unafflicted,’ ‘inadmissible’ or ‘admissible,’ ‘contaminated’ or ‘uncontaminated,’ ‘defiled’ or ‘purified,’ or ‘conditioned’ or ‘unconditioned.’ They do not lay claim to the fruit of entering the stream to nirvāṇa, and they do not misconstrue the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , the state of the bodhisattvas, or unsurpassed, complete enlightenment. They do not lay claim to notions of ‘one who has entered the stream to nirvāṇa,’ ‘one who is destined for only one more rebirth,’ ‘one who is no longer subject to rebirth,’ or an ‘arhat,’ ‘pratyekabuddha,’ ‘bodhisattva,’ or ‘buddha.’
60.48「他們不存有『常』或『無常』、『樂』或『苦』、『我』或『無我』、『寂靜』或『不寂靜』、『善』或『不善』、『世間』或『出世間』、『雜染』或『無煩惱』、『不可受持』或『可受持』、『有漏』或『無漏』、『染污』或『清淨』、『有為』或『無為』的想法。他們不執著於『欲界』、『色界』、『無色界』、『有漏界』、『無漏界』、『初禪定』、『第二禪定』、『第三禪定』、『第四禪定』、『慈愛』、『悲心』、『喜』、『捨』、『空無邊處』、『識無邊處』、『無所有處』、『非想非非想處』、『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』、『般若波羅蜜』、『內空』、及至『無自性空』、『念住』、『正勤』、『神足』、『根』、『力』、『覺支』、『八正道』、『聖諦』、『禪定』、『四無量心』、『無色界定』、『解脫界』、『定地』、『空』、『無相』、『無願』、『神通』、『三摩地』、『陀羅尼門』、『如來力』、『無畏』、『無礙解』、『大慈』、『大悲』或甚至『佛不共法』是『常』或『無常』、『樂』或『苦』、『我』或『無我』、『寂靜』或『不寂靜』、『善』或『不善』、『世間』或『出世間』、『雜染』或『無煩惱』、『不可受持』或『可受持』、『有漏』或『無漏』、『染污』或『清淨』、『有為』或『無為』的想法。他們不執著於預流果，也不誤解一來果、不還果、阿羅漢果、獨覺菩提、菩薩地或無上正等菩提。他們不執著於『須陀洹』、『斯陀含』、『阿那含』、『阿羅漢』、『辟支佛』、『菩薩』或『佛』的想法。」
60.49“Nor indeed do they lay claim to these beings as ranked on the level of insight, these as ranked on the level of attenuated refinement, these as ranked at a lower status, these as ranked at a higher status, these as ranked as having the status of pratyekabuddhas, these as ranked as having knowledge of the path, or these as ranked as having all-aspect omniscience. If you ask why, it is because there is no essential nature for ranking them as having any such essential natures. Those endowed with such mental perseverance act for the benefit of beings even though they have actualized [their goal], but they do not at all apprehend those beings. They also complete the perfection of perseverance, but they do not at all apprehend that perfection of perseverance. They also complete the attributes of the buddhas, but they do not at all apprehend the attributes of the buddhas. [F.198.a] They also refine the buddhafields, but they do not at all apprehend the buddhafields. Endowed with such mental perseverance, they acquire all virtuous attributes but they are not attached to them. Those without attachment act for the benefit [of others] and proceed from buddhafield to buddhafield. They proceed from mundane realm to mundane realm. They conjure emanations by whatever miraculous abilities and miracles they wish to employ. That is to say, they conjure emanations by causing a shower of flowers to fall, by causing the fragrance of incense to waft, by causing thunder to reverberate, by causing the sound of songs and music to resonate, by causing earthquakes, by displaying appearances, or by displaying a world made of the seven precious metals and gems. In whatever circumstances, they also sacrifice their own bodies for the sake of beings. Sometimes they sacrifice themselves for the sake of beings. Sometimes they discharge delicious fragrance. Sometimes they make great offerings, without the taking of life. {Ki.VII: 25} Sometimes they extricate infinite beings from improper paths. They avert them from killing, and they release them from stealing, sexual misconduct, slander, words of reprimand, lying, nonsensical chatter, covetousness, malice, and wrong views. They benefit some through generosity and they benefit some through ethical discipline. For some they give up their limbs and appendages. For some they renounce their children and wives. For some they renounce a kingdom. For some they sacrifice themselves. Thus they act for the benefit of beings by whatever means they can bring about the benefit of beings. So it is, Subhūti, [F.198.b] that when bodhisattva great beings practice the perfection of wisdom, those who possess mental perseverance complete the perfection of perseverance, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned.
60.49「須菩提，他們不主張這些有情被歸類為處於洞察位、細分圓滿位、較低地位、較高地位、具有辟支佛地位、具有道智、或具有一切種智。你問為什麼呢？因為沒有自性可以將他們歸類為具有任何此類自性。具有這樣心精進的人為了有情的利益而行動，儘管他們已經現證了目標，但他們根本不執著那些有情。他們也圓滿了精進波羅密，但他們根本不執著那個精進波羅密。他們也圓滿了諸佛的功德，但他們根本不執著諸佛的功德。他們也莊嚴佛土，但他們根本不執著那些佛土。具有這樣心精進的人獲得一切善法，但他們不執著於它們。無著的人為了他人的利益而行動，並從佛土到佛土進行。他們從世間到世間進行。他們以任何他們想要使用的神通和變化而變化出化身。也就是說，他們通過降下花雨、飄散香氛、發出雷鳴、發出歌樂之聲、引起地震、顯現景象或顯現由七種珍寶所成的世界而變化出化身。無論在什麼情況下，他們也為了有情的緣故而犧牲自己的身體。有時他們為了有情的緣故而獻身自己。有時他們散發美妙的香氣。有時他們做出廣大供養，但不傷害生命。有時他們救拔無量有情脫離不當之路。他們阻止他們殺生，並將他們從竊盜、邪淫、兩舌、惡口、妄語、綺語、貪欲、瞋恚和邪見中解脫出來。他們通過布施而利益某些人，通過持戒而利益某些人。為了某些人他們放棄自己的四肢。為了某些人他們放棄自己的子女和妻子。為了某些人他們放棄王國。為了某些人他們獻身自己。如此，他們通過任何能夠實現有情利益的方式而為了有情的利益而行動。須菩提，如是，當菩薩摩訶薩修習般若波羅密多時，具有心精進的人圓滿了精進波羅密，在一切法皆無相、無作為、不執著、無起、無為的當中。」
60.50“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of meditative concentration in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they dwell in the perfection of meditative concentration with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, starting from the time when they first begin to set their mind on enlightenment. With the exception of the meditative stabilities of the tathāgatas, they complete all the [other] meditative stabilities. They achieve and maintain the first meditative concentration, where there is freedom from desires, and freedom from negative and nonvirtuous attributes, while ideation and scrutiny are present, alongside the joy and bliss that arise from that freedom. They [similarly] achieve and maintain the second meditative concentration, the third meditative concentration, and the fourth meditative concentration. They achieve and maintain [the immeasurable attitudes], extensively permeating all worlds encompassed by the realm of phenomena and infinite space in all respects with thoughts endowed with loving kindness, compassion, empathetic joy, and equanimity. They achieve and maintain the sphere of infinite space, [F.199.a] the sphere of infinite consciousness, the sphere of nothing-at-all, and the sphere of neither perception nor nonperception. Abiding in this perfection of meditative stability, they are absorbed in the eight aspects of liberation, both consecutively and in reverse order, and then they arise from them. They achieve and maintain the nine serial steps of meditative absorption, the meditative stability of emptiness, the meditative stability of signlessness, and the meditative stability of wishlessness. They achieve and maintain the meditative stability without obstacles , and they achieve and maintain the meditative stability that resembles lightning, the authentic meditative stability, and the vajra-like meditative stability. Abiding in this perfection of meditative stability, through the wisdom of knowledge of the path, they master all meditative stabilities included within knowledge of the path. {Ki.VII: 26} They transcend the level of bright insight, and they transcend the level of the spiritual family, the eighth-lowest level, the level of insight, the level of attenuated refinement, the level of no attachment, the level of [an arhat’s] spiritual achievement, and the level of the pratyekabuddhas. Having transcended the level of the pratyekabuddhas, they enter a bodhisattva’s full maturity. Having entered into the maturity of the bodhisattvas, they perfect the level of the buddhas. While engaging on these [levels], they do not in the interim acquire the fruits [of the path] until they have attained the wisdom of all-aspect omniscience. Abiding in this perfection of meditative stability, they perfect the extrasensory powers. They venerate the lord buddhas and, proceeding from buddhafield to buddhafield, they continue to venerate the lord buddhas. [F.199.b] They develop the roots of virtuous action through which, in the presence of those lord buddhas, they refine the buddhafields and bring beings to maturity. Proceeding from mundane realm to mundane realm, they act on behalf of beings. Some beings they attract by means of generosity. Some they attract by means of ethical discipline. Some they attract by means of meditative stability. Some they attract by means of wisdom. Some they attract by means of liberation. Some they attract by means of the wisdom of liberation.
60.50「須菩提，如果你問菩薩摩訶薩在修行般若波羅密多時，如何圓滿禪定波羅密，在一切法無相、無作為、無執著、無起、無為的狀態中，那麼，須菩提，菩薩摩訶薩在修行般若波羅密多時，以無概念的心安住於禪定波羅密，在一切法無相、無作為、無執著、無起、無為的狀態中，從最初發菩提心起。除了如來的禪定外，他們圓滿所有其他的禪定。他們證得並安住於初禪定，其中遠離貪欲，遠離不善法，具有尋伺，伴隨著由此遠離而生的喜樂。他們同樣地證得並安住於第二禪定、第三禪定和第四禪定。他們證得並安住於四無量心，以慈愛、大悲、喜和捨的心廣泛遍滿法界所包含的一切世界和無邊虛空。他們證得並安住於空無邊處、識無邊處、無所有處和非想非非想處。安住於此禪定波羅密，他們依次順序和逆序地進入八解脫，然後從中出離。他們證得並安住於九次第定、空三昧、無相三昧和無願三昧。他們證得並安住於無障礙禪定，他們證得並安住於如閃電般的禪定、真實禪定和金剛喻禪定。安住於此禪定波羅密，通過道智的智慧，他們精通道中所包含的所有禪定。他們超越了明相位，超越了種姓地、預流向、頂位、忍位、無著位、阿羅漢成就位和辟支佛地。超越了辟支佛地後，他們進入菩薩的成熟位。進入菩薩成熟後，他們圓滿佛地。在從事這些地位時，他們在達成一切種智前不在中途獲得果位。安住於此禪定波羅密，他們圓滿神通。他們恭敬諸佛世尊，從佛土到佛土，他們繼續恭敬諸佛世尊。他們通過善根發展，在那些諸佛世尊的面前，莊嚴佛土並使有情成熟。從世間到世間，他們為有情的利益而行動。有些有情他們以布施吸引。有些他們以持戒吸引。有些他們以禪定吸引。有些他們以般若吸引。有些他們以解脫吸引。有些他們以解脫智慧吸引。」
60.51“They establish some in the fruit of entering the stream to nirvāṇa, and they establish some in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, and in arhatship. They establish some in individual enlightenment , and they establish some in unsurpassed, complete enlightenment.
60.51「他們使某些有情證得須陀洹果，使某些有情證得一來果、不還果及阿羅漢果。他們使某些有情證得獨覺菩提，使某些有情證得無上正等菩提。
60.52“They engage beings in whichever virtuous attributes will manifestly elevate them. Abiding in this perfection of meditative stability, they actualize all the dhāraṇī gateways, they attain the four kinds of exact knowledge, and they also acquire the extrasensory powers that arise from the maturation [of past actions]. They will never again be reborn in a mother’s womb owing to past actions and afflicted mental states. They will never again be reliant on desires, but there is no rebirth at all that they will not assume in order to bring beings to maturity. They will be untainted even by the defects of birth. If you ask why, it is because when they discern, are aware, and understand that all phenomena resemble a magical display, they know that all conditioned phenomena resemble a magical display, and they act for the benefit of all beings. [F.200.a] By knowing that all conditioned phenomena are like a magical display, they generate great compassion for beings, with the thought, ‘Alas! These beings have experienced much suffering in cyclic existence although all phenomena are like a magical display. At some time or another I will establish all those imbued with suffering in quiescent nirvāṇa!’ Since beings, or [even] the concept ‘being,’ are not apprehended, they do not apprehend anything at all, and then, on the basis of worldly convention rather than ultimate reality , they establish beings in that nonapprehensible state.
60.52「菩薩摩訶薩在修習般若波羅密多時，使有情眾生之心趣向於那些能使他們明顯提升的善根。安住於此禪定波羅密中，他們成就所有的陀羅尼門，獲得四無礙智，並且也獲得從異熟而生的神通。由於往業和煩惱，他們將永遠不再投生於母胎之中。他們不再依賴於貪欲，但為了使有情成熟，他們將承擔一切投生，不遺漏任何一種。他們即使於投生的缺陷也保持無垢。你問為什麼呢？當他們觀察、覺知並理解一切法如幻時，他們知道一切有為法如幻，並為利益一切有情而行動。由於知道一切有為法如幻，他們對有情生起大悲，心想：『唉呀！這些有情雖然一切法如幻，卻在輪迴中經歷了無盡的苦難。我將在某個時候把一切處於苦中的有情安置於寂靜的涅槃！』由於沒有執著於有情，或甚至沒有執著於「有情」的概念，他們不執著任何事物，然後基於世俗諦而非勝義諦，他們將有情安置於那不可得的狀態中。」
60.53“Abiding in this perfection of meditative stability, they practice all the meditative concentrations, liberating meditative stabilities, and absorptions, and they will never be separated from the perfection of meditative stability until they have attained consummate buddhahood in unsurpassed, complete enlightenment. {Ki.VII: 27} Abiding in this perfection of meditative stability, through knowledge of the path they actualize all-aspect omniscience. Abiding in it, they abandon all reincarnation due to propensities, and then act both for the benefit of themselves and for the benefit of others. Acting for the benefit of themselves and others, they become worthy of the service of the world with its gods, human beings, and asuras. So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfection of meditative stability, with a mind that is devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned.
60.53「住此禪定波羅密中，修習一切禪定、解脫三昧及三摩鉢地，乃至未得無上正等菩提，終不遠離禪定波羅密。{Ki.VII: 27}住此禪定波羅密中，由道智成辦一切智智。住此中，斷除由習氣所致之輪迴，而後兼利自他。利自利他時，堪受世間諸天、人類及阿修羅之供養。須菩提，如是菩薩摩訶薩修習般若波羅密多時，以無概念之心，在諸法無相、無作為、無執著、無起、無為之中，圓滿禪定波羅密。」
60.54“Subhūti, if you ask how, when bodhisattva great beings practice the perfection of wisdom, they complete the cultivation of the perfection of wisdom [F.200.b] with a mind that is devoid of concepts, in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, in this regard, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they do not observe anything at all that is true or absolutely existing, with a mind devoid of concepts in that all phenomena are signless, uneffected, unapprehended, unoriginated, and unconditioned, starting from the time when they first begin to set their mind on enlightenment. They do not observe the truth or absolute existence of physical forms, and they do not observe the truth or absolute existence of feelings, perceptions, formative predispositions, or consciousness. Since they do not observe the truth or absolute existence of physical forms and do not observe the truth or absolute existence of feelings, perceptions, formative predispositions, or consciousness, they do not even observe the arising of physical forms, and they do not even observe the arising of feelings, perceptions, formative predispositions, or consciousness. Since they do not even observe the arising of physical forms and they do not observe the arising of feelings, perceptions, formative predispositions, or consciousness, they do not observe the sensory portal for the arising of physical forms, and they do not observe the sensory portal for the arising of feelings, perceptions, formative predispositions, or consciousness. Since they do not observe the sensory portal for the arising of physical forms, and they do not observe the sensory portal for the arising of feelings, perceptions, formative predispositions, or consciousness, they do not observe the grouping of physical forms, [F.201.a] and they do not observe the grouping of feelings, perceptions, formative predispositions, and consciousness. They do not observe them as hollowness or voidness. They do not observe the truth or absolute existence of [any attributes or goals], up to and including all-aspect omniscience. Since they do not observe the arising of all-aspect omniscience [and so forth], they do not observe the sensory portal for the arising of all-aspect omniscience [and so forth]. Since they do not observe the sensory portal for the arising of all-aspect omniscience [and so forth], they do not observe the grouping of all-aspect omniscience [and so forth]. They do not observe them as hollowness or voidness.
60.54「須菩提，若問菩薩摩訶薩修習般若波羅密多，如何以無概念之心圓滿般若波羅密多修習，諸法無相、無作為、不可得、無起、無為，在此方面，須菩提，菩薩摩訶薩修習般若波羅密多，以無概念之心不觀察任何真實或絕對存在之事物，諸法無相、無作為、不可得、無起、無為，自初發菩提心之時起。他們不觀察色的真實或絕對存在，不觀察受、想、行、識的真實或絕對存在。既然他們不觀察色的真實或絕對存在，不觀察受、想、行、識的真實或絕對存在，他們甚至不觀察色的生起，不觀察受、想、行、識的生起。既然他們不觀察色的生起，不觀察受、想、行、識的生起，他們不觀察色生起的感受門，不觀察受、想、行、識生起的感受門。既然他們不觀察色生起的感受門，不觀察受、想、行、識生起的感受門，他們不觀察色的聚合，不觀察受、想、行、識的聚合。他們不將其視為空無或虛空。他們不觀察一切智智等一切屬性或目標的真實或絕對存在。既然他們不觀察一切智智等的生起，他們不觀察一切智智等生起的感受門。既然他們不觀察一切智智等生起的感受門，他們不觀察一切智智等的聚合。他們不將其視為空無或虛空。」
60.55“When they reflect in that manner, they do not apprehend the inherent existence of physical forms, and they do not apprehend the inherent existence of feelings, perceptions, formative predispositions, or consciousness. They do not apprehend the inherent existence of [the attributes and goals], up to and including all-aspect omniscience. When they practice the perfection of wisdom in that manner, they realize that all phenomena have the essential nature of nonentity. Realizing this, when they engage with the emptiness of internal phenomena, engage with the emptiness of external phenomena, engage with the emptiness of external and internal phenomena, and engage with [the other aspects of emptiness], up to and including the emptiness of the essential nature of nonentities, they are not fixated upon anything at all, whether physical forms, feelings, perceptions, formative predispositions, consciousness, the sense fields, the sensory elements, the links of dependent origination, the perfections, the aspects of emptiness, the factors conducive to enlightenment, the noble [F.201.b] truths, 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, {Ki.VII: 28} 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.
60.55「當他們以這種方式思惟時，他們不執著色的自體存在，也不執著受、想、行、識的自體存在。他們不執著諸法的自體存在，直到一切智智為止。當他們以這種方式修習般若波羅密多時，他們證悟一切法具有無性的本質。證悟這一點後，當他們安住於內空、安住於外空、安住於內外空，以及安住於其他空性方面，直到安住於無自性空為止時，他們對任何事物都不執著，無論是色、受、想、行、識，或是處、界、緣起支、波羅密多、空性方面、覺支、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、佛不共法，或是直到無上正等菩提等目標為止。」
60.56“When they practice the perfection of wisdom as the essential nature of nonentity, they complete the path of enlightenment. In this way they complete the six perfections, all the aspects of emptiness, the thirty-seven factors conducive to enlightenment, the truths of the noble ones, the meditative concentrations, the immeasurable attitudes, the formless absorptions, the aspects of liberation, the serial steps of meditative absorption, emptiness, signlessness, wishlessness, the extrasensory powers, the meditative stabilities, the dhāraṇī gateways, the powers of the tathāgatas, the fearlessnesses, the kinds of exact knowledge, great loving kindness, great compassion, and the distinct qualities of the buddhas. They complete the thirty-two major marks and the eighty excellent minor marks of a great person.
60.56「當他們修習般若波羅密多作為無性本質時，他們圓滿菩提道。以這種方式，他們圓滿六波羅密多、所有空性層面、三十七道品、聖諦、禪定、四無量心、無色定、解脫界、定地、空、無相、無願、五通、三摩地、陀羅尼門、如來力、無畏、無礙解、大慈、大悲和佛不共法。他們圓滿大人物的三十二大相和八十種好。」
60.57“Those who maintain these attributes through which the path of enlightenment is ripened, after completing the six perfections, [F.202.a] all the aspects of emptiness, and the thirty-seven factors conducive to enlightenment, and after completing [the fruitional attributes], up to and including the five extrasensory powers that originate from the maturation [of past actions], then help with generosity those beings who should be helped with generosity. They help with ethical discipline those who should be helped with ethical discipline. They help with tolerance those who should be helped with tolerance. They help with perseverance those who should be helped with perseverance. They help with meditative stability those who should be helped with meditative stability. They help with wisdom those who should be helped with wisdom. They help with liberation those who should be helped with liberation. They help with seeing the wisdom of liberation those who should be helped with seeing the wisdom of liberation. They establish in the fruit of entering the stream to nirvāṇa those who should be established in the fruit of entering the stream to nirvāṇa. They establish in the fruit of being destined for only one more rebirth, the fruit of no longer being subject to rebirth, arhatship, individual enlightenment , and unsurpassed, complete enlightenment those who should be established in unsurpassed, complete enlightenment [and so forth].
60.57那些通過修習菩提道成熟的身心特質之人，在完成六波羅密多、一切空性層面和三十七道品之後，又完成了直至源於往業成熟的五通等果位的特質，他們就用布施來幫助應該得到布施幫助的有情。他們用持戒來幫助應該得到持戒幫助的有情。他們用忍辱來幫助應該得到忍辱幫助的有情。他們用精進來幫助應該得到精進幫助的有情。他們用禪那來幫助應該得到禪那幫助的有情。他們用般若來幫助應該得到般若幫助的有情。他們用解脫來幫助應該得到解脫幫助的有情。他們用解脫知見蘊來幫助應該得到解脫知見蘊幫助的有情。他們將應該建立在須陀洹果中的有情建立於須陀洹果。他們將應該建立在一來果、不還果、阿羅漢果、獨覺菩提和無上正等菩提中的有情建立於無上正等菩提及其他果位。
60.58“Emanating through many modes of miraculous ability, they travel to world systems as numerous as the grains of sand of the river Gaṅgā. They materialize at will those world systems numerous as the grains of sand of the river Gaṅgā from whatever precious gems and metals they wish. [F.202.b] Fulfilling the aspirations of beings, they proceed from world system to world system, and having seen these world systems, they acquire the buddhafields that they wish for. However many resources and joys they need—just like the resources and joys in the god realm of Paranirmitavaśavartin, and those of other buddhafields, which do not need to be sought—will arise in their buddhafields. Engaging in knowledge of the path through the perfection of generosity, the perfection of ethical discipline, the perfection of tolerance, the perfection of perseverance, the perfection of meditative concentration, and the perfection of wisdom, which derive from the maturation [of past actions], as well as through the extrasensory powers that derive from the maturation [of past actions] and through the path of enlightenment that derives from the maturation [of past actions], they attain the fulfilment of all attributes, and then subsequently they will attain all-aspect omniscience. If they attain consummate buddhahood in unsurpassed, complete enlightenment, commensurate with physical forms not being acquired; commensurate with feelings, perceptions, formative predispositions, and consciousness not being acquired; commensurate with the sense fields, the sensory elements, and the links of dependent origination not being acquired; and also commensurate with virtuous, nonvirtuous, mundane, supramundane, contaminated, uncontaminated, conditioned, and unconditioned attributes not being acquired, {Ki.VII: 29} then all the resources and joys in that buddhafield will be without acquisition. If you ask why, it is because all phenomena are without acquisition owing to their being nonapprehensible. [F.203.a] Indeed, they teach the Dharma to beings so that they might not acquire anything.
60.58「他們以許多神足的方式，到達如恆河沙粒數量眾多的世界。他們以任何他們所希望的珍寶和金屬，隨意化現出如恆河沙粒數量眾多的世界。[F.202.b] 為了滿足有情的願望，他們從一個世界到另一個世界前進，看到這些世界後，他們獲得他們所希望的佛剎。無論他們需要多少資源和喜樂——就像他化自在天的天道中的資源和喜樂，以及其他佛剎中的資源和喜樂，這些都無需尋求就會出現——都將在他們的佛剎中生起。他們通過源於往業異熟的布施波羅蜜、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，以及源於往業異熟的神通，還有源於往業異熟的菩提道，來進行道的認識。他們圓滿所有功德的成就，然後隨後他們將獲得一切智智。如果他們在無上正等菩提中獲得無上菩提，相應於色不被獲得；相應於受、想、行、識不被獲得；相應於處、界和緣起支不被獲得；並且相應於善、不善、世間、出世間、有漏、無漏、有為和無為的功德不被獲得，{Ki.VII: 29} 那麼那個佛剎中所有的資源和喜樂都將是無所獲得的。如果你問為什麼，那是因為一切法由於不可得而無所獲得。[F.203.a] 確實，他們為了使有情不執著任何事物而向有情宣說法。」
60.59“So it is, Subhūti, that when bodhisattva great beings practice the perfection of wisdom, they complete the perfections in that all phenomena are signless, uneffected, unapprehended, unoriginated. and unconditioned. They complete [all causal and fruitional attributes], up to and including the distinct qualities of the buddhas.”
60.59「須菩提，這樣的話，當菩薩摩訶薩修習般若波羅密多時，他們完成了波羅密多，因為一切法都是無相的、無作為的、無執著的、無生的、無為的。他們完成了〔所有因果屬性〕，直到包括佛不共法在內。」
60.60This completes the sixtieth chapter from “The Perfection of Wisdom in Twenty-Five Thousand Lines.”
60.60（結尾）