Chinese
之自性。自性空也。自之相空也。如是菩萨摩诃萨于般若波罗蜜多行时，以诸法皆无事物之自性，及自性空性，并以自之相空，如是如实随见，如幻术师般之身加持后，为有情众生说法，对悭吝有情说布施之语。对持戒恶劣者说持戒之语。对具损害心者说安忍之语。对懈怠者说精进之语。对心散乱者说禅定之语。对智慧邪僻者说智慧之语。何时彼等有情安住于布施，以及安住于持戒、安忍、精进、禅定、智慧之时，更甚于此，彼等有情生起圣者之语，由此将获得入流果，以及将获得一来果，以及将获得不来果，以及将获得阿罗汉果，以及将获得独觉菩提，以及乃至将获得一切相智，如是说法。请问。世尊，菩萨摩诃萨于般若波罗蜜多行时，如是令无有有情，亦无真实有情者安住于布施。以及安住于持戒、安忍、精进、禅定、智慧，更甚于此，生起圣者之语，由此将获得入流果，以及一来果，以及不来果，以及阿罗汉果，以及将获得独觉菩提，以及乃至将获得一切相智，如是说法，云何不见对境？世尊告言：舍利子，菩萨摩诃萨行般若波罗蜜多
English
its very nature. The nature is emptiness. Its own characteristics are empty. Thus, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, he truly sees that all phenomena are without the nature of things, and that their own nature is emptiness, and that they are empty of their own characteristics. Like a magician, he blesses his body and teaches the Dharma to sentient beings. To those sentient beings who are miserly, he speaks of generosity. To those who have bad morality, he speaks of morality. To those who are harmful, he speaks of patience. To those who are lazy, he speaks of diligence. To those whose minds are distracted, he speaks of Samadhi. To those who have corrupt wisdom, he speaks of wisdom. When those sentient beings are established in generosity, and when they are established in morality, patience, diligence, Samadhi, and wisdom, then, beyond that, the speech of the noble ones will arise in those sentient beings, whereby they will attain the fruit of entering the stream, and they will attain the fruit of once returning, and they will attain the fruit of not returning, and they will attain the state of Arhat, and they will attain self-enlightenment, and even attain the state of omniscience. He speaks in such a way. Question: Blessed One, when a Bodhisattva Mahasattva practices the Perfection of Wisdom, how does he, without seeing an object, cause beings who do not exist and are not truly existent to be established in generosity, morality, patience, diligence, Samadhi, and wisdom, and beyond that, cause the speech of the noble ones to arise, whereby they will attain the fruit of entering the stream, and the fruit of once returning, and the fruit of not returning, and the state of Arhat, and they will attain self-enlightenment, and even attain the state of omniscience? The Blessed One said: Shariputra, when a Bodhisattva Mahasattva practices the Perfection of Wisdom,
Chinese
對於有情沒有任何執著，那爲什麽呢？這是因爲菩薩摩訶薩在修行般若波羅蜜多的時候，除了世俗的假名安立之外，不執著任何有情。舍利子，對於菩薩摩訶薩來說，就像這樣，安住在世俗諦和勝義諦，以及二諦之中，爲有情衆生宣說佛法，舍利子，對於二諦，沒有執著有情，也沒有安立有情。然而，菩薩摩訶薩以善巧方便修行般若波羅蜜多的時候，如果爲有情衆生宣說佛法，那麽這些有情衆生在今生不會執著自我，更何況是什麽應該獲得，以及由誰獲得呢？舍利子，像這樣，菩薩摩訶薩在修行般若波羅蜜多的時候，以善巧方便爲有情衆生宣說佛法。請教：世尊，像這樣，菩薩摩訶薩對於任何法既不執著爲一，也不執著爲異，像這樣的盔甲 尋求，以及尋求那盔甲，在欲界中也沒有，在色界中也沒有，在無色界中也沒有，在有爲界和無爲界中也沒有。有情衆生從三界中解脫，也不執著爲有情，不執著安立爲有情，這是具有極大喜悅的。因爲沒有安立有情，所以沒有有情的束縛和解脫。因爲沒有有情的束縛和解脫，所以沒有完全的煩惱和完全的清淨。因爲沒有完全的煩惱和完全的清淨，所以沒有道路的各別相續。因爲沒有道路的各別相續，所以沒有業和煩惱。如果沒有業和煩惱，那麽由什麽成熟，自我或有情在五趣輪回中存在的成熟，那樣的成熟又怎麽會有呢？世尊說：舍利子，是的，是的，就像所說的詞語一樣。如果先前有有情産生，後來沒有産生。
English
There is no attachment to any sentient being. Why is that? It is because when a Bodhisattva Mahasattva practices Prajnaparamita, he does not cling to any sentient being except for the conventional designation. Shariputra, for a Bodhisattva Mahasattva, it is like this: residing in the conventional truth and the ultimate truth, as well as the two truths, he teaches the Dharma to sentient beings. Shariputra, for the two truths, there is no clinging to sentient beings, nor is there the establishment of sentient beings. However, when a Bodhisattva Mahasattva skillfully practices Prajnaparamita, if he teaches the Dharma to sentient beings, then these sentient beings will not cling to self in this life, let alone what should be attained and by whom it should be attained? Shariputra, in this way, when a Bodhisattva Mahasattva practices Prajnaparamita, he skillfully teaches the Dharma to sentient beings. Question: World Honored One, in this way, a Bodhisattva Mahasattva does not cling to any Dharma as either one or different. Such armor, seeking, and seeking that armor, is not in the desire realm, nor is it in the form realm, nor is it in the formless realm, nor is it in the conditioned realm and the unconditioned realm. Sentient beings are liberated from the three realms, and there is no clinging to sentient beings, nor is there the establishment of sentient beings. This is with great joy. Because there is no establishment of sentient beings, there is no bondage and liberation of sentient beings. Because there is no bondage and liberation of sentient beings, there is no complete affliction and complete purification. Because there is no complete affliction and complete purification, there is no separate continuum of the path. Because there is no separate continuum of the path, there is no karma and affliction. If there is no karma and affliction, then by what does maturation occur, the maturation of self or sentient beings existing in the cycle of the five realms, how could such maturation exist? The World Honored One said: Shariputra, yes, yes, just like the words spoken. If a sentient being previously arose, and later did not arise.
Chinese
难道已经消亡了吗？或者，难道它是像那样从先前存在变为后来不存在了吗？五道的轮回先前存在，后来消亡了。如果如来和菩萨也从先前存在变为后来不存在，那么就会变成这个过失。舍利子，如来们出现也好，如来们不出现也好，那些法则是如是性，无错谬的如是性，非异的如是性，法性，法的住性，法无过失性，真实之边，不可思议之界，都是那样安住的。在那里，没有我，也没有有情，也没有命，也没有行者，也没有养育者，也没有士夫，也没有补特伽罗，也没有力者，也没有力主，也没有作者，也没有受者，也没有知者，也没有见者。在那里，哪里会有色？哪里会有受、想、行、识？哪里会有生处和界和缘起？哪里会有缘起之法？如果那些法不存在，哪里会有五道的轮回？哪里会有像那样要度脱的有情？舍利子，菩萨摩诃萨从往昔的诸佛薄伽梵那里听闻到像那样自性空性的法，为了有情们的利益而现证无上正等菩提，除了颠倒的幼稚凡夫之外，对有情或任何法都没有执着。舍利子，菩萨摩诃萨就是那样披上大铠甲，披上那样的铠甲就不会从无上正等菩提退转，不是我不会现证无上正等菩提，而是我必定会现证无上正等菩提。那样现证成佛之后，也会如法地为有情们做利益，做了利益之后，有情们
English
Has it ceased to exist? Or has it, in that way, changed from previously existing to later not existing? The cycle of the five destinies previously existed, but later ceased to exist. If the Tathāgatas and Bodhisattvas also changed from previously existing to later not existing, then this would become a fault. Śāriputra, whether the Tathāgatas appear or whether the Tathāgatas do not appear, those dharmas are suchness, unerring suchness, non-other suchness, the nature of dharma, the abiding nature of dharma, the faultless nature of dharma, the ultimate reality, the inconceivable realm, they remain in that way. In that, there is no self, and there are no sentient beings, and there is no life, and there is no goer, and there is no nourisher, and there is no person, and there is no individual, and there is no powerful one, and there is no lord of power, and there is no maker, and there is no feeler, and there is no knower, and there is no seer. In that, where would there be form? Where would there be feeling, perception, formations, and consciousness? Where would there be sense bases and elements and dependent origination? Where would there be the dharmas of dependent origination? If those dharmas do not exist, where would there be the cycle of the five destinies? Where would there be such sentient beings to be liberated? Śāriputra, the Bodhisattva Mahāsattva, having heard from the Buddhas, the Bhagavat Tathāgatas of the past, about such dharmas that are empty of inherent existence, engages in the manifestation of unexcelled, perfect, and complete enlightenment for the sake of sentient beings. Except for the childish ordinary beings who are deluded, there is no object of focus on sentient beings or any dharma. Śāriputra, the Bodhisattva Mahāsattva puts on such great armor, and having put on that armor, he does not turn back from unexcelled, perfect, and complete enlightenment. It is not that I will not manifest unexcelled, perfect, and complete enlightenment, but I will certainly manifest unexcelled, perfect, and complete enlightenment. Having manifested enlightenment in that way, he will also benefit sentient beings according to the Dharma, and having done that benefit, sentient beings
Tibetan
་ཕྱིན་ཅི་ལོག་ལས་ཡོངས་སུ་སྒྲོལ་བར་བྱའོ་སྙམ་མོ། །ཤཱ་རིའི་བུ་འདི་ལྟ་སྟེ་དཔེར་ན། སྒྱུ་མའི་མཁན་པོས་སྤྲུལ་པའི་སྐྱེས་བུ་ཞིག་གིས་སྲོག་ཆགས་བྱེ་བ་ཁྲག་ཁྲིག་བརྒྱ་སྟོང་མང་པོ་སྤྲུལ་ཏེ། སྤྲུལ་ནས་བཟའ་བ་དང་བཅའ་བ་ཞིམ་ཞིང་ཉམས་སུ་བདེ་བ་ཤིན་ཏུ་མང་བས་ཚིམ་པར་བྱས་ཏེ། དེ་ལྟར་ཚིམ་པར་བྱས་ནས་བདག་གིས་ནི་བསོད་ནམས་མང་པོ་སྤེལ་ཏོ། །བདག་གིས་ནི་བསོད་ནམས་མང་པོ་སྤེལ་ཏོ་ཞེས་ཆེད་དུ་བརྗོད་པ་ཆེད་དུ་བརྗོད་ན། ཤཱ་རིའི་བུ་དེ་ཇི་སྙམ་དུ་སེམས། ཅི་དེ་ལ་ལ་ལ་ཞིག་སྟོན་མོ་བྱས་པའམ། ཚིམ་པར་བྱས་པའམ། ལ་ལས་བསོད་ནམས་འཕེལ་བར་བྱས་པ་ཡོད་དམ། གསོལ་པ། བཅོམ་ལྡན་འདས་དེ་ནི་མ་ལགས་སོ། །བཅོམ་ལྡན་འདས་ཀྱིས་བཀའ་སྩལ་པ། ཤཱ་རིའི་བུ་དེ་བཞིན་དུ་བྱང་ ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་ཡང་སེམས་དང་པོ་བསྐྱེད་པ་ནས་ཉེ་བར་བཟུང་སྟེ། ཕ་རོལ་ཏུ་ཕྱིན་པ་རྣམས་ལ་སྤྱོད་པ་དང༌། སྟོང་པ་ཉིད་ཐམས་ཅད་ལ་སྤྱོད་པ་དང༌། བྱང་ཆུབ་ཀྱི་ཕྱོགས་ཀྱི་ཆོས་སུམ་ཅུ་རྩ་བདུན་ལ་སྤྱོད་པ་དང༌། འཕགས་པའི་བདེན་པ་དང༌། བསམ་གཏན་དང། ཚད་མེད་པ་དང༌། གཟུགས་མེད་པའི་སྙོམས་པར་འཇུག་པ་དང༌། རྣམ་པར་ཐར་པ་དང༌། མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དང༌། རྣམ་པར་ཐར་པའི་སྒོ་སྟོང་པ་ཉིད་དང༌། མཚན་མ་མེད་པ་དང༌། སྨོན་པ་མེད་པ་དང༌། མངོན་པར་ཤེས་པ་དང༌། ཏིང་ངེ་འཛིན་ཐམས་ཅད་དང༌། གཟུངས་ཀྱི་སྒོ་ཐམས་ཅད་ལ་སྤྱོད་པ་དང༌། དེ་བཞིན་གཤེགས་པའི་སྟོབས་བཅུ་དང༌། མི་འཇིགས་པ་བཞི་དང༌། སོ་སོ་ཡང་དག་པར་རིག་པ་བཞི་དང༌། བྱམས་པ་ཆེན་པོ་དང༌། སྙིང་རྗེ་ཆེན་པོ་དང༌། སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད་ལ་སྤྱོད་པ་དང༌། བྱང་ཆུབ་ཀྱི་ལམ་ཡོངས་སུ་རྫོགས་པར་བྱེད་པ་དང༌། སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བྱེད་པའི་ཚེ་སེམས་ཅན་རྣམས་ཡོངས་སུ་སྨིན་པར་བྱེད་དེ། སེམས་ཅན་ལ་ལ་ཞིག་དམིགས་པར་བྱས་ཤིང་གདུལ་བར་བྱ་བ་དེ་ལྟ་བུའི་སེམས་ཅན་གང་ཡང་མི་དམིགས་སོ་ཞེས་བྱ་བ་ནི་སེམས་ཅན་ཡོངས་སུ་སྨིན་པར་བྱེད་པ་ལ་འགོད་པའི་ཕྲིན་ལས་ཡིན་ནོ།། །། བམ་པོ་བདུན་ཅུ་གཅིག་པ། དེ་ནས་ཚེ་དང་ལྡན་པ་རབ་འབྱོར་གྱིས་བཅོམ་ལྡན་འདས་ལ་འདི་སྐད་ཅེས་གསོལ་ཏོ། །བཅོམ་ལྡན་འདས་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ་རང་བྱང་ཆུབ་ཀྱི་ལམ་གང་ལ་སྤྱད་དེ། སེམས་ཅན་རྣམས་ཡོངས་སུ་སྨིན་པར་བགྱིས་པ་དང༌། སངས་རྒྱས་ཀྱི་ཞིང་ཡོངས་སུ་དག་པར་བགྱི་བའི་བྱང་ཆུབ་སེམས་དཔའ་སེམས་དཔའ་ཆེན་པོ
Chinese
想著要從顛倒中完全解脫。舍利子，例如，幻術師以幻化之身幻化出成千上萬、數百萬、數十億的眾生，幻化之後，以極其美味可口的食物和飲料使他們飽足。像這樣使他們飽足後，（幻術師）特意說道：「我積累了許多功德！我積累了許多功德！」舍利子，你怎麼想？是否有人在那裡設宴款待，或使之飽足，或有人因此積累功德？回答說：世尊，不是這樣的。世尊說：舍利子，同樣地，菩薩摩訶薩從初發心之時起，就親近並行持波羅蜜多，行持一切空性，行持三十七菩提分法，行持聖諦，行持禪定，行持四無量心，行持無色界的等至，行持解脫，行持次第而住的等至，行持空性解脫門，無相解脫門，無願解脫門，行持神通，行持一切三摩地，行持一切陀羅尼門，行持如來十力，四無畏，四無礙解，大慈，大悲，行持十八不共佛法，圓滿菩提道，清淨佛土之時，使一切有情成熟，不執著任何應被調伏的有情，這就是安置成熟有情之事業。第七十一品。之後，具壽善現對世尊說：世尊，菩薩摩訶薩行持何種菩提道，能使有情成熟，清淨佛土？菩薩摩訶薩
English
Thinking to completely liberate from perversion. Shariputra, for example, a magician conjures up billions, trillions, hundreds of thousands of beings with an illusory body. After conjuring them, he satisfies them with extremely delicious and comfortable food and drink. Having satisfied them in this way, (the magician) specifically says, "I have accumulated much merit! I have accumulated much merit!" Shariputra, what do you think? Is there anyone there who has held a feast, or been satisfied, or has anyone accumulated merit? He replied: Bhagavan, it is not so. The Bhagavan said: Shariputra, similarly, the Bodhisattva Mahasattva, from the moment of first generating the mind, closely attends to and practices the Paramitas, practices all emptiness, practices the thirty-seven factors of enlightenment, practices the Noble Truths, practices Dhyana, practices the immeasurables, practices the formless attainments, practices liberation, practices the successively abiding attainments, practices the emptiness liberation gate, the signless liberation gate, the wishless liberation gate, practices clairvoyance, practices all Samadhis, practices all Dharani gates, practices the ten powers of the Tathagata, the four fearlessnesses, the four analytical knowledges, great love, great compassion, practices the eighteen unshared qualities of the Buddha, perfects the path to enlightenment, and at the time of purifying the Buddha-field, ripens all sentient beings, without fixating on any sentient being to be tamed. This is the activity of establishing the ripening of sentient beings. Seventy-first fascicle. Then, the venerable Subhuti said to the Bhagavan: Bhagavan, which path to enlightenment does the Bodhisattva Mahasattva practice to ripen sentient beings and purify the Buddha-field? The Bodhisattva Mahasattva