Chinese
诶。因此，由于不正确地看待相，所以生活完全清净。 善现，与那些相、那些方式、那些标志相合的菩萨摩诃萨，应知是不退转的。 善现，此外，以何种相、何种方式、何种标志相合，而知菩萨摩诃萨是不退转的相、方式、标志，请您讲述，请好好听，并谨记于心，我将讲述。 世尊，如是遵命。 具寿善现向世尊复述。 世尊对他说： 善现，于此，菩萨摩诃萨在修行般若波罗蜜多时，与菩提作意不分离，不住于蕴的结合，不住于界的结合，不住于处（སྐྱེ་མཆེད་）的结合，不住于缘起（རྟེན་ཅིང་འབྲེལ་བར་འབྱུང་བ）的结合。 这是为什么呢？ 因为是这样的，菩萨摩诃萨非常作意蕴的空性，非常作意界的空性，非常作意处的空性，非常作意缘起的空性。 他不住于喧嚣的结合，这是为什么呢？ 因为是这样的，菩萨摩诃萨非常作意有情的空性。 他不住于国王之语的结合，这是为什么呢？ 因为是这样的，他安住于自性空性，因此对任何法都不正确地看待为好或坏。 他不住于盗贼之语的结合，这是为什么呢？ 因为是这样的，他由于一切法以自相空，因此对任何法都不正确地看待为应取或应夺。 他
English
E. Therefore, because one does not properly see the characteristics, life is completely pure. Subhuti, a Bodhisattva-Mahasattva who is endowed with those aspects, those ways, and those signs should be known as irreversible. Subhuti, furthermore, with what aspects, what ways, and what signs is a Bodhisattva-Mahasattva endowed, by which the aspects, ways, and signs by which a Bodhisattva-Mahasattva is known to be irreversible? Please explain, listen very well, and keep it in mind, and I will explain. "Venerable One, so be it," he replied. The venerable Subhuti listened again to the Blessed One. The Blessed One said to him: Subhuti, here, when a Bodhisattva-Mahasattva practices the Perfection of Wisdom, he is inseparable from the thought of enlightenment. He does not dwell on the combination of aggregates. He does not dwell on the combination of elements. He does not dwell on the combination of sense sources. He does not dwell on the combination and subsequent combination of dependent origination. Why is that? Because it is like this: that Bodhisattva-Mahasattva has very much in mind the emptiness of aggregates. He has very much in mind the emptiness of elements. He has very much in mind the emptiness of sense sources. He has very much in mind the emptiness of dependent origination. He does not dwell on the combination and subsequent combination of turmoil. Why is that? Because it is like this: that Bodhisattva-Mahasattva has very much in mind the emptiness of sentient beings. He does not dwell on the combination and subsequent combination of the talk of kings. Why is that? Because it is like this: he abides in the emptiness of inherent existence, therefore he does not properly see any dharma as good or bad. He does not dwell on the combination and subsequent combination of the talk of thieves. Why is that? Because it is like this: because all dharmas are empty of their own characteristics, therefore he does not properly see any dharma as to be taken or stolen. He
Chinese
不耽著于国土的言语之连结和随顺连结。那是什么缘故呢？因为就像这样，他安住于自性空性，所以对任何法，无论是少或是多，都不如实随见。 不耽著于军队的言语之连结和随顺连结。那是什么缘故呢？因为就像这样，他安住于一切法的如是性，所以对任何法，无论是慈爱或是嗔恨，都不如实随见。不耽著于村落的言语之连结和随顺连结。那是什么缘故呢？因为就像这样，他安住于一切法空性。所以对任何法，无论是聚集或是非聚集，都不如实随见。不耽著于城市的言语之连结和随顺连结。那是什么缘故呢？因为就像这样，他安住于虚空空性。所以对任何法，无论是执取或是不执取，都不如实随见。不耽著于城镇的言语之连结和随顺连结。那是什么缘故呢？因为就像这样，他安住于真实的边际。所以对任何法，无论是增长或是减少，都不如实随见。不耽著于坏劫的言语之连结和随顺连结。不耽著于有情的言语之连结和随顺连结。不耽著于生命的言语之连结和随顺连结。不耽著于行走的言语之连结和随顺连结。不耽著于医治的言语之连结和随顺连结。不耽著于士夫的言语之连结和随顺连结。不耽著于补特伽罗的言语之连结和随顺连结。不耽著于强力的言语之连结和随顺连结。不耽著于坏劫的言语之连结和随顺连结。 不耽著于作者的言语之连结和随顺连结。不耽著于感受者的言语之连结和随顺连结。不耽著于知者的言语之连结和随顺连结。见者
English
He does not dwell on being diligent in connecting and subsequently connecting to the speech of countries. Why is that? Because, like this, he dwells in the emptiness of self-nature, so he does not truly see any dharma, whether small or large. He does not dwell on being diligent in connecting and subsequently connecting to the speech of armies. Why is that? Because, like this, he dwells in the suchness of all dharmas, so he does not truly see any dharma, whether loving or hateful. He does not dwell on being diligent in connecting and subsequently connecting to the speech of villages. Why is that? Because, like this, he dwells in the emptiness of all dharmas. So he does not truly see any dharma, whether assembled or not assembled. He does not dwell on being diligent in connecting and subsequently connecting to the speech of cities. Why is that? Because, like this, he dwells in the emptiness of space. So he does not truly see any dharma, whether grasped or not grasped. He does not dwell on being diligent in connecting and subsequently connecting to the speech of towns. Why is that? Because, like this, he dwells on the true edge. So he does not truly see any dharma, whether increasing or decreasing. He does not dwell on being diligent in connecting and subsequently connecting to the speech of bad kalpas. He does not dwell on being diligent in connecting and subsequently connecting to the speech of sentient beings. He does not dwell on being diligent in connecting and subsequently connecting to the speech of life. He does not dwell on being diligent in connecting and subsequently connecting to the speech of going. He does not dwell on being diligent in connecting and subsequently connecting to the speech of healing. He does not dwell on being diligent in connecting and subsequently connecting to the speech of men. He does not dwell on being diligent in connecting and subsequently connecting to the speech of persons. He does not dwell on being diligent in connecting and subsequently connecting to the speech of the powerful. He does not dwell on being diligent in connecting and subsequently connecting to the speech of bad kalpas. He does not dwell on being diligent in connecting and subsequently connecting to the speech of the maker. He does not dwell on being diligent in connecting and subsequently connecting to the speech of the feeler. He does not dwell on being diligent in connecting and subsequently connecting to the speech of the knower. Seer
Chinese
不应专注于言语的造作和随后的造作。否则，应专注于般若波罗蜜多的言语的造作，并且不应与具备一切相智的作意分离。他应行于布施波罗蜜多，不应专注于悭吝的造作和随后的造作。应行于戒律波罗蜜多，不应专注于恶戒的造作和随后的造作。应行于忍辱波罗蜜多，不应专注于争斗的造作和随后的造作。应行于精进波罗蜜多，不应专注于懈怠的造作和随后的造作。应行于禅定波罗蜜多，不应专注于散乱的造作和随后的造作。应行于般若波罗蜜多，不应专注于邪慧的造作和随后的造作。他应行于一切法空性，是欲求法，而非不欲求法。他应行于法界，是宣说诸法差别的善说。他不应将诸佛世尊和菩萨摩诃萨视为善知识。无论有多少声闻和独觉乘的种姓之子和种姓之女，也应劝导和安置于无上正等觉中。调伏之，善加引导之。他应令如来应供正等觉欢喜，为了观看而生于世间界何处安住、生活和守护，他渴望生于彼处。如此，他日夜以忆念佛陀而行。那是什么原因呢？善现，因为那些不退转的菩萨摩诃萨大多生起与欲界相应的作意，安住于十善业道，将生于那些佛土。生起初禅，生起二禅。
English
One should not dwell on striving for and subsequently striving for speech. Otherwise, one should strive for the creation of speech of the perfection of wisdom, and one should not be separated from the attention that possesses all knowledge. He should practice the perfection of giving, and should not dwell on striving for and subsequently striving for stinginess. He should practice the perfection of morality, and should not dwell on striving for and subsequently striving for bad morality. He should practice the perfection of patience, and should not dwell on striving for and subsequently striving for strife. He should practice the perfection of diligence, and should not dwell on striving for and subsequently striving for laziness. He should practice the perfection of meditation, and should not dwell on striving for and subsequently striving for distraction. He should practice the perfection of wisdom, and should not dwell on striving for and subsequently striving for perverse wisdom. He should practice all dharmas in emptiness, desiring dharma, not not desiring dharma. He should practice the realm of dharma, which is the good speech that speaks of the differences of dharmas. He should not regard the Buddhas, the Blessed Ones, and the Bodhisattva Mahasattvas as virtuous friends. As many sons and daughters of good families who are Hearers and Solitary Buddhas, they should also be encouraged and established in the unsurpassed, perfect, and complete enlightenment. Subdue them, and guide them well. He should please the Tathagatas, the Arhats, the Perfectly Awakened Ones, and for the sake of seeing, he is born in whatever world realm they dwell, live, and protect, and he desires to be born there. Thus, he practices day and night with mindfulness of the Buddha. What is the reason for this? Subhuti, because those irreversible Bodhisattva Mahasattvas mostly generate attention that is associated with the desire realm, and abide in the path of the ten virtuous actions, they will be born in those Buddhafields. Generate the first dhyana, generate the second dhyana.
Tibetan
བསྐྱེད། བསམ་གཏན་གསུམ་པ་བསྐྱེད། བསམ་གཏན་བཞི་པ་བསྐྱེད། བྱམས་པ་བསྐྱེད། སྙིང་རྗེ་བསྐྱེད། དགའ་བ་བསྐྱེད། བཏང་སྙོམས་བསྐྱེད། ནམ་མཁའ་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་སྙོམས་པར་འཇུག་པ་བསྐྱེད། རྣམ་ཤེས་མཐའ་ཡས་སྐྱེ་མཆེད་ལ་སྙོམས་པར་འཇུག་པ་བསྐྱེད། ཆུང་ཟད་མྱེད་པའི་སྐྱེ་མཆེད་ལ་སྙོམས་པར་འཇུག་པ་བསྐྱེད། འདུ་ཤེས་མྱེད་འདུ་ཤེས་མྱེད་མྱིན་སྐྱེ་མཆེད་ལ་སྙོམས་པར་འཇུག་པ་བསྐྱེད་ཅིང་། གང་ན་དེ་བཞིན་གཤེགས་པ་དགྲ་བཅོམ་པ་ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་མངོན་དུ་གྱུར་པར་བ་ཞུགས་ཤིང་འཚོ་སྐྱོང་བ་དང་། ཆོས་སྟོན་པ་དེར་སྐྱེས་དེ། རབ་འབྱོར་རྣམ་པ་དེ་དག་དང་། ཚུལ་དེ་དག་དང་། མཚན་མ་དེ་དག་དང་ལྡན་པའི་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་ནི་ཕྱིར་མྱི་ལྡོག་པར་རིག་པར་བྱའོ། །རབ་འབྱོར་གཞན་ཡང་ཕྱིར་མྱི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སྦྱོད་པ། ནང་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ཕྱི་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ཕྱི་ནང་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། སྟོང་པ་ཉིད་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ཆེན་པོ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། དོན་དམ་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། འདུས་བྱས་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། འདུས་མ་བྱས་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། མཐའ་ལས་འདས་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ཐོག་མ་དང་ཐ་མ་མྱེད་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། དོར་བ་མྱེད་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། རང་བཞིན་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ཆོས་ཐམས་ཅད་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། རང་གི་མཚན་ཉིད་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། མྱི་དམྱིགས་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་།དངོས་པོ་མྱེད་པ་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། ངོ་བོ་ཉིད་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། དངོས་པོ་མེད་པའི་ངོ་བོ་ཉིད་སྟོང་པ་ཉིད་ལ་གནས་པ་དང་། དྲན་པ་ཉེ་བར་གཞག་པ་རྣམས་ལ་གནས་པ་དང་། ཡང་དག་པར་སྤོང་བ་རྣམས་ལ་གནས་པ་དང་། རྫུ་འཕྲུལ་གྱི་རྐང་པ་རྣམས་ལ་གནས་པ་དང་། དབང་པོ་རྣམས་ལ་གནས་པ་དང་། སྟོབས་རྣམས་ལ་གནས་པ་དང་། བྱང་ཆུབ་ཀྱི་ཡན་ལག་རྣམས་ལ་གནས་པ་དང་། འཕགས་པའི་ལམ་ཡན་ལག་བརྒྱད་པ་ལ་གནས་པ་དང་། འཕགས་པའི་བདེན་པ་རྣམས་ལ་གནས་པ་དང་། བསམ་གཏན་རྣམས་ལ་གནས་པ་དང་། ཚད་མྱེད་པ་རྣམས་ལ་གནས་པ་དང་། གཟུགས་མྱེད་པའི་སྙོམས་པར་འཇུག་པ་རྣམས་ལ་གནས་པ་དང་། རྣམ་པར་ཐར་པ་བརྒྱད་ལ་གནས་པ་དང་། མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ་ལ་གནས་པ་དང་། རྣམ་པར་ཐ
Chinese
生起。第三禅生起。第四禅生起。慈爱生起。悲悯生起。喜乐生起。舍弃生起。于虚空无边处生处等持生起。于识无边处生处等持生起。于无少许生处等持生起。于非想非非想生处等持生起。于何处如来应供正等觉现前而安住、护持，并于彼处说法。 善现，具足彼等相、彼等理、彼等特征之菩萨摩诃萨，应知为不退转。 善现，又，不退转之菩萨摩诃萨修习般若波罗蜜多时， 安住于内空性，安住于外空性，安住于内外空性，安住于空性空性，安住于大空性，安住于胜义空性，安住于有为空性，安住于无为空性，安住于超出边际空性，安住于无始无终空性，安住于无舍空性，安住于自性空性，安住于诸法空性，安住于自相空性，安住于不可得空性，安住于无事物空性，安住于本体空性，安住于无事物之本体空性，安住于诸念住，安住于诸正断，安住于诸神足，安住于诸根，安住于诸力，安住于诸菩提分，安住于八支圣道，安住于诸圣谛，安住于诸禅定，安住于诸无量，安住于诸无色等持，安住于八解脱，安住于九次第等持，安住于诸
English
Arise. The third dhyana arises. The fourth dhyana arises. Loving-kindness arises. Compassion arises. Joy arises. Equanimity arises. The samadhi of the sphere of infinite space arises. The samadhi of the sphere of infinite consciousness arises. The samadhi of the sphere of no-thing-at-all arises. The samadhi of the sphere of neither perception nor non-perception arises. And wherever the Tathagata, the Arhat, the Perfectly Awakened One, dwells and abides, and teaches the Dharma. Subhuti, a Bodhisattva-Mahasattva who possesses those aspects, those reasons, and those characteristics should be known as irreversible. Furthermore, Subhuti, when an irreversible Bodhisattva-Mahasattva practices the Perfection of Wisdom, He abides in inner emptiness, he abides in outer emptiness, he abides in inner-outer emptiness, he abides in emptiness emptiness, he abides in great emptiness, he abides in ultimate emptiness, he abides in conditioned emptiness, he abides in unconditioned emptiness, he abides in emptiness beyond extremes, he abides in emptiness without beginning or end, he abides in emptiness without abandonment, he abides in self-nature emptiness, he abides in the emptiness of all dharmas, he abides in self-characteristic emptiness, he abides in unapprehendable emptiness, he abides in emptiness without entity, he abides in essence emptiness, he abides in the essence emptiness of non-entity, he abides in the mindfulnesses, he abides in the right abandonments, he abides in the feet of magical power, he abides in the faculties, he abides in the powers, he abides in the limbs of enlightenment, he abides in the eightfold noble path, he abides in the noble truths, he abides in the dhyanas, he abides in the immeasurables, he abides in the formless samadhis, he abides in the eight liberations, he abides in the nine sequential abidings, he abides in the