Chapter 16: Dhāraṇī Gateway
第十六品：陀羅尼門
16.1“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four applications of mindfulness. What are the four? They are the application of mindfulness to the body, the application of mindfulness to feeling, the application of mindfulness to mind, and the application of mindfulness to dharmas.
16.1「而且，須菩提，菩薩摩訶薩的大乘就是這樣：四念處。那四個是什麼呢？就是身念處、受念處、心念處和法念處。
16.2“What is the application of mindfulness to the body? Here enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body by way of not apprehending anything, and without indulging in speculations to do with the body. They dwell while viewing in a body the outer body, and they dwell while viewing in a body [F.155.b] the inner and outer body by way of not apprehending anything, and without indulging in speculations to do with the body.
16.2「什麼是身念處？這裡精進、內觀、正念的菩薩摩訶薩，已經消除了世間的貪欲和昏沉，安住於觀察身中的內身，以不執著的方式，並且不沉溺於關於身體的種種推測。他們安住於觀察身中的外身，並且安住於觀察身中的內外身，以不執著的方式，並且不沉溺於關於身體的種種推測。
16.3“Enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in dharmas inner feelings, mind, and inner dharmas, by way of not apprehending anything, and without indulging in speculations to do with dharmas. They dwell while viewing in dharmas outer feelings, mind, and outer dharmas, and dwell while viewing in dharmas inner and outer feelings, mind, and inner and outer dharmas by way of not apprehending anything, and without indulging in speculations to do with the body.
16.3精進、內斂、念的菩薩摩訶薩，已經清除了世間的貪欲和沮喪，住於在法中觀看內在的受、心和內在法，以不執著任何事物的方式，且不沉溺於與法相關的思辨。他們住於在法中觀看外在的受、心和外在法，並住於在法中觀看內外的受、心和內外法，以不執著任何事物的方式，且不沉溺於與身相關的思辨。
16.4“And how, Subhūti, do bodhisattva great beings dwell while viewing in a body the inner body? Subhūti, here bodhisattva great beings dwell, while viewing in a body the inner body, aware when practicing, ‘I am practicing’; aware when they have stood, ‘I am standing’; aware when they have sat down, ‘I am sitting’; aware when they have laid down, ‘I am lying down.’ Whatever the position their body is in, they are aware of what it is. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the inner body like that.
16.4「須菩提，菩薩摩訶薩如何而住，觀身於身？須菩提，此處菩薩摩訶薩住，觀身於身，行時知『我在行』；站立時知『我在站立』；坐下時知『我在坐下』；躺下時知『我在躺下』。無論身處何種姿勢，他們都知曉其是何姿勢。須菩提，精進、內觀、正念的菩薩摩訶薩，遠離了世間的貪欲和憂悶，如是住，觀身於身。」
16.5“Furthermore, Subhūti, bodhisattva great beings who dwell while viewing in a body the inner body, while going out or coming back, are those who are clearly conscious of what they are doing. When they have looked around or peered, they are clearly conscious of what they are doing. When they have pulled in; [F.156.a] stretched out; are wearing an under robe, carrying a begging bowl, or wearing an outer robe; or have eaten, drunk, chewed, savored, warded off being overcome by drowsiness, come, gone, stood, sat down, slept, awoken, spoken, remained silent, or withdrawn for meditation, they are those who are clearly conscious of what they are doing. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell while viewing in a body the inner body by way of not apprehending anything like that.
16.5「而且，須菩提，菩薩摩訶薩住於觀身內身，在出去或回來時，都清楚地知道自己在做什麼。當他們向周圍看或探視時，都清楚地知道自己在做什麼。當他們彎曲、伸展、穿著內袍、拿著缽、或穿著外袍；或者已經吃過、喝過、咀嚼過、品嚐過、抵禦過困倦，來過、去過、站立過、坐下過、睡眠過、醒來過、說話過、保持沉默過，或進行過禪定修行時，他們都是清楚地知道自己在做什麼的人。須菩提，菩薩摩訶薩修行般若波羅蜜多，以不執著任何事物的方式住於觀身內身。」
16.6“Furthermore, Subhūti, bodhisattva great beings are mindful when breathing in, aware of the fact ‘I am breathing in’; are mindful when breathing out, aware of the fact ‘I am breathing out’; when breathing in long, are aware of the fact ‘I am breathing in long’; when breathing out long, are aware of the fact ‘I am breathing out long’; when breathing in short, are aware of the fact ‘I am breathing in short’; and when breathing out short, are aware of the fact ‘I am breathing out short.’
16.6「而且，須菩提，菩薩摩訶薩念入息時，覺知『我入息』；念出息時，覺知『我出息』；入息長時，覺知『我長入息』；出息長時，覺知『我長出息』；入息短時，覺知『我短入息』；出息短時，覺知『我短出息』。」
16.7“To illustrate, Subhūti, when a skillful potter or potter’s apprentice turns the wheel they are aware when they give it a long spin, ‘I am giving it a long spin,’ and they are aware when they give it a short spin, ‘I am giving it a short spin.’ Similarly, Subhūti, bodhisattva great beings when mindfully breathing in are mindfully aware of the fact ‘I am breathing in’; when mindfully breathing out are mindfully aware of the fact ‘I am breathing out’; when breathing in longare aware of the fact ‘I am breathing in long’; [F.156.b] when breathing out long are aware of the fact ‘I am breathing out long’; when breathing in short are aware of the fact ‘I am breathing in short’; and when breathing out short are aware of the fact ‘I am breathing out short.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell viewing in a body the inner body like that, and that by way of not apprehending anything.
16.7「須菩提，以陶匠或陶匠徒弟轉動轉輪為例。當他們長時轉動時，他們了知『我正在長時轉動』；當他們短時轉動時，他們了知『我正在短時轉動』。須菩提，菩薩摩訶薩亦復如是，當念時入息時，念知『我正在入息』；當念時出息時，念知『我正在出息』；當長時入息時，了知『我正在長時入息』；當長時出息時，了知『我正在長時出息』；當短時入息時，了知『我正在短時入息』；當短時出息時，了知『我正在短時出息』。須菩提，精進、內觀、念知的菩薩摩訶薩，已清除世間的貪慾和沮喪，如是而住，觀身在身，不執著任何事物。」
16.8“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. As an example, Subhūti, when a skillful butcher of cows or apprentice to a butcher of cows has killed a cow with a sharp knife and quartered it, they examine it while standing or sitting. Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom also examine how this very body in fact has constituents, how in this body are the earth element, water element, fire element, and wind element. Subhūti, bodhisattva great beings practicing the perfection of wisdom dwell viewing in a body the inner body like that while standing or sitting, and that by way of not apprehending anything.
16.8「再者，須菩提，修習般若波羅蜜多的菩薩摩訶薩觀察這個身體實際上具有各種界，觀察這個身體中存在地界、水界、火界和風界。舉例來說，須菩提，當一位熟練的牛屠夫或牛屠夫的學徒用銳利的刀殺死一頭牛並將其分成四部分後，他們站著或坐著來檢查這些部分。同樣地，須菩提，修習般若波羅蜜多的菩薩摩訶薩也觀察這個身體實際上具有各種界，觀察這個身體中存在地界、水界、火界和風界。須菩提，修習般若波羅蜜多的菩薩摩訶薩以這樣的方式安住於觀察身中的身，無論是站著或坐著，並以不執著任何事物的方式來做這一切。」
16.9“Furthermore, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine properly how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body [F.157.a] the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement, tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. As an analogy, Subhūti, when those with eyes untie and inspect a farmer’s sack full of different types of unhusked rice, unhusked grains, sesame seeds, husked grains, mung beans, kidney beans, lentils, barley, wheat, and mustard seeds, they know ‘this is unhusked rice, these are unhusked grains, these are sesame seeds, these are mung beans, these are kidney beans, these are lentils, this is barley, this is wheat, and these are mustard seeds.’ Similarly, Subhūti, bodhisattva great beings practicing the perfection of wisdom examine how this very body is full of various types of filth from the soles of the feet on up, from the top of the head on down, and out as far as the nails, hairs, and skin. They examine on this body the hair on the head and hairs on the body, the nails, the teeth, the covering of skin, and the flesh, sinew, blood, bone, marrow, heart, kidney, liver, lungs, spleen, gut, intestines, coiled intestines, colon, urine, excrement, [F.157.b] tears, sweat, fat, snot, mucus, pus, bile, phlegm, oil, marrow, plasma, dirt, cranium, brain, discharge from the eyes, and ear wax. Subhūti, enthusiastic, introspective, mindful bodhisattva great beings practicing the perfection of wisdom, having cleared away ordinary covetousness and depression, dwell viewing while in a body the inner body like that, by way of not apprehending anything.
16.9「此外，須菩提，修習般若波羅蜜多的菩薩摩訶薩們妥善觀察，這身體本身充滿了各種污穢，從腳底向上，從頭頂向下，以及指甲、毛髮和皮膚等部分。他們在這身體上觀察頭髮和身上的毛髮、指甲、牙齒、皮膚覆蓋層，以及肌肉、肌腱、血液、骨骼、骨髓、心臟、腎臟、肝臟、肺臟、脾臟、腸道、小腸、盤腸、結腸、尿液、糞便、眼淚、汗液、脂肪、鼻涕、黏液、膿液、膽汁、痰液、油脂、骨髓、血漿、污垢、顱骨、腦髓、眼睛分泌物和耳垢。作為比喻，須菩提，有眼睛的人打開並檢查一個農民的麻袋，裡面裝滿了各種不同類型的未脫殼米、未脫殼穀物、芝麻、脫殼穀物、綠豆、紅豆、扁豆、大麥、小麥和芥菜籽，他們會知道『這是未脫殼米，這些是未脫殼穀物，這些是芝麻，這些是綠豆，這些是紅豆，這些是扁豆，這是大麥，這是小麥，這些是芥菜籽』。同樣地，須菩提，修習般若波羅蜜多的菩薩摩訶薩們觀察，這身體本身充滿了各種污穢，從腳底向上，從頭頂向下，以及指甲、毛髮和皮膚等部分。他們在這身體上觀察頭髮和身上的毛髮、指甲、牙齒、皮膚覆蓋層，以及肌肉、肌腱、血液、骨骼、骨髓、心臟、腎臟、肝臟、肺臟、脾臟、腸道、小腸、盤腸、結腸、尿液、糞便、眼淚、汗液、脂肪、鼻涕、黏液、膿液、膽汁、痰液、油脂、骨髓、血漿、污垢、顱骨、腦髓、眼睛分泌物和耳垢。須菩提，精進、內省、具念的菩薩摩訶薩們修習般若波羅蜜多，遠離了世間的貪欲和沮喪，住於觀察身體內的身體的狀態中，以不執著任何事物的方式。」
16.10“Furthermore, Subhūti, when bodhisattva great beings staying in a charnel ground see various bodies thrown out in the charnel ground that have been dead for one day, dead for two days, dead for three days, dead for four days, or dead for five days, or are bloated, black and blue, rotten, or cleaned out by worms, they connect this very body with that reality: ‘This body too has such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.10「復次，須菩提，菩薩摩訶薩住在墓地，見到墓地中拋棄的各種屍體，死了一天、死了兩天、死了三天、死了四天或死了五天的，或者腫脹的、青黑的、腐爛的或被蟲蛆清空的，他們將自己的身體與那個實際相聯繫：『這個身體也具有這樣的質性，具有這樣的本質，不能避免具有那樣的自然狀態。』須菩提，精進的、內觀的、正念的菩薩摩訶薩，已經消除了世間的貪欲和昏沉，安住於觀身體這樣的身體，直到看遍身體內外。」
16.11“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground dead for six days or dead for seven days or lying there being eaten by crows, kites, buzzards, vultures, hawks, jackals, foxes, or dogs, or being eaten by any other of the various kinds of creatures, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, [F.158.a] introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the outer body like that.
16.11「此外，須菩提，菩薩摩訶薩見人的屍體拋棄在墓地中，死亡六天或七天，或躺在那裡被烏鴉、鷂鷹、禿鷲、禿鷲、鷹、豺狼、狐狸或狗啃食，或被其他各種眾生啃食，他們將此身與那實際相連繫：『此身亦是如此性質，具有如此本質，並不能避免具有其自然狀態。』須菩提，精進、內觀、念的菩薩摩訶薩，已清除世間的貪慾和沮喪，住於身中觀外身如此。」
16.12“Furthermore, Subhūti, when bodhisattva great beings see human corpses thrown out in the charnel ground that are chewed up, filthy, rotten, and stinking, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.12「而且，須菩提，當菩薩摩訶薩看到人的屍體被拋棄在墓地中，被啃咬、骯髒、腐爛、發臭的屍體時，他們將自己的身體與那個實際相連繫：『這個身體也具有這樣的特質，具有這樣的本質，並且不能避免具有那作為其自然狀態。』須菩提，精進、內觀、正念的菩薩摩訶薩，已經消除了世間的貪欲和沮喪，住在以身觀身時，如此地觀照。」
16.13“Furthermore, Subhūti, when bodhisattva great beings see a complete skeleton thrown out in the charnel ground daubed with flesh and blood and hardly connected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ [F.158.b] Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.13「再者，須菩提，菩薩摩訶薩看到墓地裡完整的骨架被棄置在那裡，上面沾著血肉，勉強由筋腱連接在一起時，他們就將這個身體與實際相連繫：『這個身體也具有這樣的特質，具有這樣的本質，並不迴避具有那樣的自然狀態。』須菩提，熱心、內觀、念念不忘的菩薩摩訶薩，已經清除了世間的貪戀和沮喪，安住於觀察身體中的身體，就像那樣。」
16.14“Furthermore, Subhūti, when bodhisattva great beings see the bones of a skeleton in the charnel ground without flesh and blood, colored like a conch shell and unconnected by sinews, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the body like that.
16.14「復次，須菩提，菩薩摩訶薩見墓地中骨骼無有血肉，顏色如螺貝，筋脈不連，即於此身與彼實際相續：『此身亦復如是性質，亦復如是自性，不避免彼為其自然狀態。』須菩提，精勤、內觀、念力堅定的菩薩摩訶薩，遠離世間貪欲與沮喪，於身觀身，即是這樣觀待之者。」
16.15“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground the bones no longer held in the frame of a skeleton, detached from each other, scattered about like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.15「此外，須菩提，當菩薩摩訶薩在墓地中看到骨骼不再保持骨架的形狀，相互分離散落四處，如同貝殼一樣，他們便將自身與那個實際相聯繫：『這個身體也具有這樣的性質，具有這樣的本性，無法避免擁有那樣的自然狀態。』須菩提，精進、內觀、憶念的菩薩摩訶薩，已經消除了世間的貪欲和沮喪，他們就這樣安住於以身觀身。」
16.16“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones scattered on the ground in the main and intermediate directions—in one the bones of the feet, in another the bones of the lower leg, in another the bones of the upper leg, in another hip bones, in another rib bones, in another vertebrae, in another shoulder bones, in another neck bones, in another the skull and jaw bone—they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.16「復次，須菩提，菩薩摩訶薩見墓地中骨散在四方八方——一處有足骨，一處有脛骨，一處有股骨，一處有髖骨，一處有肋骨，一處有脊椎骨，一處有肩骨，一處有頸骨，一處有頭骨和下頜骨——彼與是身相連結實際而作念：『此身亦是如是質，如是性，不免有是自性。』須菩提，精進、內觀、正念菩薩摩訶薩，滅除世間貪欲和憂悶，住於觀身體如是身。」
16.17“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground bones [F.159.a] that have been there for years bleached by the wind and the sun, colored like conch shells, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, dwell while viewing in a body the body like that.
16.17「此外，須菩提，當菩薩摩訶薩在墓地看到那些放置多年、被風日曝曬而變得白色如貝殼的骨骼時，他們將這個身體與實際相連接：『這個身體也有著這樣的特質，有著這樣的本性，並不能避免擁有那樣的自然狀態。』須菩提，那些熱情、內觀、念念不忘的菩薩摩訶薩，已經清除了世間的貪著和沮喪，正是在身體中觀照著如此身體的人，他們安住於此。」
16.18“Furthermore, Subhūti, when bodhisattva great beings see in the charnel ground decayed bones the dark color of the wood pigeon, crumbled to bits and become like the soil of the earth, they connect this very body with that reality: ‘This body too is of such a quality, is of such a nature, and does not avoid having that as its natural state.’ Subhūti, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view in a body the inner body, are those who view in a body the outer body, and dwell as those who view in a body the inner and outer body like that.
16.18「此外，須菩提，當菩薩摩訶薩在墓地看到已腐爛的骨骼呈現木鴿子般的深色，碎裂成片並變得如同泥土一樣，他們就將此身與那實際相連結：『此身亦復如是，亦復如是之性，不能迴避具有那樣的自然狀態。』須菩提，熱誠、內觀、正念的菩薩摩訶薩，已清除世間的貪欲和沮喪，是那些在身中觀內身的人，是那些在身中觀外身的人，並安住為那些在身中觀內身外身的人。」
16.19“Similarly, enthusiastic, introspective, mindful bodhisattva great beings, having cleared away ordinary covetousness and depression, are those who view the dharmas of feelings, minds, and dharmas.
16.19「同樣地，須菩提，精進、內觀、念的菩薩摩訶薩，已經除去了世間的貪欲和沮喪，他們是觀察受的法、心的法和法的法的人。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.20“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four right efforts. What are the four? Subhūti, bodhisattva great beings generate the desire not to produce wrong unwholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, [F.159.b] tightening up the mind and perfectly settling it down. They generate the desire to abandon wrong unwholesome dharmas already produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire to produce wholesome dharmas not yet produced, making an effort at it, making a vigorous attempt, exerting themselves mentally, and setting it out as a perfect goal. They generate the desire that wholesome dharmas already produced will remain, will increase, will not be forgotten, will not degenerate, and will be completed, making an effort at it, making a vigorous attempt, tightening up the mind and perfectly settling it down by way of settling it down without apprehending anything.
16.20「此外，須菩提，菩薩摩訶薩的大乘就是四正勤。什麼是四正勤呢？須菩提，菩薩摩訶薩生起希願，不讓尚未生起的不善法產生，為此精進努力，做出強大的嘗試，緊引心意並完美地安住它。他們生起希願，要捨棄已經生起的不善法，為此精進努力，做出強大的嘗試，心力全力以赴，並把它設定為完美的目標。他們生起希願，要產生尚未生起的善法，為此精進努力，做出強大的嘗試，心力全力以赴，並把它設定為完美的目標。他們生起希願，讓已經生起的善法保持住、增長、不被遺忘、不退轉，並得到圓滿，為此精進努力，做出強大的嘗試，緊引心意，並以不執著任何事物的方式完美地安住它。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.21“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four legs of miraculous power. What are the four? Subhūti, here bodhisattva great beings develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by yearning based on isolation, based on detachment, based on cessation, and transformed by renunciation; and they develop a leg of miraculous power endowed with meditative stabilization and the volitional effort to eliminate caused by perseverance, concentrated mind, and examination based on isolation, based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.
16.21「此外，須菩提，菩薩摩訶薩的大乘就是四神足。什麼是四神足？須菩提，這裡菩薩摩訶薩培養具足定和由渴望引起的滅除意志努力的神足，這種神足以遠離為基礎、以出離為基礎、以滅為基礎，並由出家所轉變；並且他們培養具足定和由精進、專注的心和察驗引起的滅除意志努力的神足，以遠離為基礎、以出離為基礎、以滅為基礎，並由出家所轉變，而且不執著任何事物。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.22“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five faculties. What are the five? They are the faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty. [F.160.a]
16.22「此外，須菩提，菩薩摩訶薩的大乘就是五根。什麼是五根？就是信根、精進根、念根、定根和慧根。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.23“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the five powers. What are the five? They are the power of faith, power of perseverance, power of mindfulness, power of meditative stabilization, and power of wisdom, by way of not apprehending anything.
16.23"再者，須菩提，菩薩摩訶薩的大乘就是五力。哪五力呢？就是信力、精進力、念力、定力和慧力，這是以不執著任何東西的方式而成立的。
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.24“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the seven limbs of awakening. What are the seven? They develop the right mindfulness limb of awakening, the right examination of dharmas limb of awakening, the right perseverance limb of awakening, the right joy limb of awakening, the right pliability limb of awakening, the right meditative stabilization limb of awakening, and the right equanimity limb of awakening, all based on detachment, based on cessation, and transformed by renunciation, and that without apprehending anything.
16.24「再者，須菩提，菩薩摩訶薩的大乘就是這樣：七覺支。是哪七個呢？他們修習正念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支和捨覺支，都是以出離為基礎，以滅為基礎，由出家所轉化，並且在不執著任何法的情況下做到這一切。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.25“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eightfold noble path. What are the eight limbs of the noble path? They are right view, right idea, right speech, right conduct, right livelihood, right effort, right mindfulness, and right meditative stabilization, by way of not apprehending anything.
16.25「此外，須菩提，菩薩摩訶薩的大乘就是八正道。八正道有哪些呢？就是正見、正思維、正語、正業、正命、正精進、正念和正定，都是以不執著任何法而成就的。
“That, Subhūti, is the Great Vehicle of bodhisattva great beings. [F.160.b]
「須菩提，這就是菩薩摩訶薩的大乘。
16.26“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations that are the three gateways to liberation. What are the three? They are the emptiness meditative stabilization, the signless meditative stabilization, and the wishless meditative stabilization.
16.26「再者，須菩提，菩薩摩訶薩的大乘就是三個三昧，也就是三個解脫門。是哪三個呢？就是空三昧、無相三昧和無願三昧。」
16.27“What is the emptiness meditative stabilization? The stability of mind that understands analytically that all dharmas are empty of their own mark is the emptiness gateway to liberation called the emptiness meditative stabilization .
16.27「什麼是空三昧？心的穩定性，以分析智慧通達一切法無自性，這就是稱為空三昧的空解脫門。」
16.28“What is the signlessness meditative stabilization? The stability of mind that understands analytically that all dharmas are without a causal sign is the signlessness gateway to liberation called the signlessness meditative stabilization .
16.28「什麼是無相三昧？心的穩定性，通過分析理解所有法都沒有相，這就是無相解脫門，稱為無相三昧。」
16.29“What is the meditative stabilization on the wishlessness? The stability of mind that understands analytically that all dharmas do not occasion anything is the wishlessness gateway to liberation called the wishlessness meditative stabilization .
16.29「什麼是無願三昧？心的穩定狀態，透過分析理解所有的法都不產生任何結果，這就是稱為無願三昧的無願解脫門。」
16.30“The meditative stabilizations that are those three gateways to liberation are the Great Vehicle of bodhisattva great beings. They should train in those three gateways to liberation.
16.30「那些三解脫門的三昧就是菩薩摩訶薩的大乘。他們應當修習那三解脫門。」
16.31“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eleven knowledges. What are the eleven? They are knowledge of suffering, knowledge of origination, knowledge of cessation, knowledge of the path, knowledge of extinction, knowledge of nonproduction, knowledge of dharma, subsequent realization knowledge, conventional knowledge, knowledge of mastery, and knowledge in accord with sound.
16.31「此外，須菩提，菩薩摩訶薩的大乘就是：十一種智慧。什麼是十一種呢？它們是苦智、集智、滅智、道智、漏盡智、不生智、法智、類智、世俗智、勝智和聞成就智。
16.32“What is knowledge of suffering? The knowledge that suffering is not produced is called knowledge of suffering .
16.32「什麼是苦智？了知苦不生起的智慧，稱為苦智。」
16.33“What is knowledge of origination? The knowledge of the abandonment of origination is called knowledge of origination .
16.33「什麼是集智？棄捨集的智慧，名為集智。」
16.34“What is knowledge of cessation? [F.161.a] The knowledge of the cessation of suffering is called knowledge of cessation .
16.34「什麼是滅智？苦的滅盡的智慧，就叫做滅智。」
16.35“What is knowledge of the path? The knowledge of the eightfold noble path is called knowledge of the path .
16.35「什麼是道智？八正道的智慧稱為道智。」
16.36“What is knowledge of extinction ? It is the knowledge that greed, hatred, and confusion have been extinguished.
16.36「什麼是漏盡智？就是貪、瞋、癡已經被滅除的智慧。
16.37“What is knowledge of nonproduction ? It is the knowledge that a form of life in suffering existence is not produced.
16.37「什麼是不生智？就是知道在苦的輪迴中，生命的色身不再生起的智慧。」
16.38“What is knowledge of dharma ? It is knowledge that knows decisively that the aggregates are artificial.
16.38「什麼是法智？它是明確知道蘊是人為造作的智慧。」
16.39“What is subsequent realization knowledge ? It is knowledge that the eyes and the ears, nose, tongue, body, and thinking mind are impermanent. Connect this in the same way with the aggregates, constituents, and sense fields, up to all dharmas.
16.39「什麼是類智？就是知道眼、耳、鼻、舌、身、意是無常的智慧。用同樣的方式，將這個連結到蘊、界、處，直到一切法。
16.40“What is conventional knowledge ? It is knowledge of the thoughts of other beings and other persons by the thought to know them.
16.40「什麼是世俗智？它是以思想去認知他人眾生的思想和他人的想法的智慧。」
16.41“What is knowledge of mastery ? Knowledge of the path and knowledge of extinction is called knowledge of mastery.
16.41「什麼是勝智？道智和漏盡智稱為勝智。」
16.42“What is knowledge in accord with sound ? It is a tathāgata’s knowledge of all sounds. It is knowledge, furthermore, by way of not apprehending anything.
16.42「什麼是聞成就智？它是如來對一切聲音的智慧。它同時是通過不執著任何事物而獲得的智慧。
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.43“Furthermore, Subhūti, the Great Vehicle of a bodhisattva great being is this: the three faculties. They are the faculty of coming to understand what one does not understand, the faculty of understanding, and the faculty of having understood.
16.43「此外，須菩提，菩薩摩訶薩的大乘就是這三根。它們是未知當知根、已知根和具知根。」
16.44“What is the faculty of coming to understand what one does not understand? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty without appearances that tame the arrogance [F.161.b] of trainee persons who have not had a clear realization is called the faculty of coming to understand what one does not understand .
16.44「什麼是未知當知根？學人未獲得現觀，其信根、精進根、念根、定根、慧根無有顯現，能調伏其我慢，這稱為未知當知根。」
16.45“What is the faculty of understanding? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of trainees who have understood is called the faculty of understanding .
16.45「什麼是已知根？學人所具有的信根、精進根、念根、定根和慧根，稱為已知根。」
16.46“What is the faculty of having understood? The faith faculty, perseverance faculty, mindfulness faculty, meditative stabilization faculty, and wisdom faculty of nontrainee persons—worthy ones, pratyekabuddhas, bodhisattvas, and tathāgatas, worthy ones, perfectly complete buddhas—is called the faculty of having understood .
16.46「什麼是具知根？無學人——阿羅漢、辟支佛、菩薩、如來、阿羅漢、正等正覺佛——的信根、精進根、念根、定根和慧根，就叫做具知根。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，那就是菩薩摩訶薩的大乘。
16.47“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the three meditative stabilizations. They are the meditative stabilization with applied thought and with sustained thought, the meditative stabilization without applied thought with only sustained thought, and the meditative stabilization without either applied or sustained thought.
16.47「而且，須菩提，菩薩摩訶薩的大乘是這樣的：三種三昧。它們是有尋有伺的三昧、無尋唯伺的三昧，和無尋無伺的三昧。」
16.48“What is the meditative stabilization with applied thought and with sustained thought? Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. That is called the meditative stabilization with applied thought and with sustained thought .
16.48「什麼是具有尋與伺的三昧？須菩提，這裡菩薩摩訶薩遠離欲塵，遠離不善法，圓滿成就並安住於具有尋與伺、具有喜與樂、由遠離而生的初禪。這稱為具有尋與伺的三昧。」
16.49“What is the meditative stabilization without applied thought with only sustained thought? It is between the first concentration and the second concentration. That is called the meditative stabilization without applied thought with only sustained thought .
16.49「什麼是沒有尋只有伺的等持呢？它介於初禪和二禪之間。這稱為沒有尋只有伺的等持。」
16.50“What [F.162.a] is the meditative stabilization without either applied or sustained thought? It is from the second concentration, up to the station of the neither perception nor nonperception absorption. That is called the meditative stabilization without either applied or sustained thought .
16.50「須菩提，什麼是無尋無伺的禪定？是從二禪直到非想非非想處定。這稱為無尋無伺的禪定。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，那就是菩薩摩訶薩的大乘。
16.51“Furthermore, Subhūti, the Great Vehicle of bodhisattva great being is this: the ten mindfulnesses. What are the ten? They are mindfulness of the Buddha, mindfulness of the Dharma, mindfulness of the Saṅgha, mindfulness of morality, mindfulness of giving away, mindfulness of the gods, mindfulness of disgust, mindfulness of death, mindfulness of what is included in the body, and mindfulness of breathing in and out. That mindfulness, furthermore, is by way of not apprehending anything.
16.51「再者，須菩提，菩薩摩訶薩的大乘就是十念。什麼是十念呢？就是念佛、念法、僧伽念、念戒、念施、念天、念厭惡、念死、身念住和念出入息。而且，這念是不執著任何事物的方式進行的。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.52“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four immeasurables. What are the four? They dwell having pervaded the ten directions of a world that is vast because of the dharma-constituent and that extends as far as the space element with a vast, inclusive, infinite, nondual mind endowed with love without enmity, unrivaled, not harmful, and well cultivated.
16.52「須菩提，此外，菩薩摩訶薩的大乘還有四無量心。什麼是四無量心呢？他們以廣大、包容、無邊、不二的心，具足慈悲，遍滿十方，其世界因為法界的緣故而廣大，延伸如虛空界，沒有怨恨、無與倫比、不造傷害，並且善於修習。
16.53“They dwell having pervaded the ten directions of a world as vast as the dharma-constituent and as far-reaching as the space element with a vast, inclusive, infinite, nondual mind endowed with compassion, endowed with joy, and endowed with equanimity without enmity, unrivaled, not harmful, and well cultivated.
16.53「他們以遍滿十方、如法界般廣大、如虛空界般遠及的世界，以廣大、包容、無邊、不二的心，具足悲、具足喜、具足舍，無有怨恨、無與倫比、不傷害、善修習而安住。」
“That, Subhūti, [F.162.b] is the Great Vehicle of bodhisattva great beings.
「須菩提，那就是菩薩摩訶薩的大乘。
16.54“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four concentrations. What are the four?
16.54「再者，須菩提，菩薩摩訶薩的大乘就是這樣：四禪定。這四種是什麼呢？」
16.55“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.
16.55「遠離欲塵，遠離不善法，他們圓滿成就並安住在初禪中，初禪具足尋和伺，以及由遠離而生的喜和樂。」
16.56“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.
16.56「遠離尋伺，內心獲得清淨的信心，心一境性，成就安住於第二禪，具有由定所生的喜樂。」
16.57“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience pleasure with their body, and they perfectly accomplish and dwell in the third concentration without enjoyment, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’
16.57「因為他們不貪執喜，安住於舍，以舍和正念和正知，以身體體驗樂，他們完全成就並安住於第三禪定，不執著於受樂，聖者對此說：『他們有舍和正念，安住於樂。』」
16.58“Because they have forsaken pleasure, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have equanimity that is neither happiness nor suffering, and have an extremely pure equanimity and recollection, they perfectly accomplish and dwell in the fourth concentration.
16.58「因為他們已經舍棄樂受，先前已經舍棄苦受，已經止息心中的喜樂和心中的憂惱，具有不苦不樂的舍，並且具有極淨的舍和正念，他們圓滿成就並安住於第四禪。
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.59“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four formless absorptions. What are the four?
16.59「而且，須菩提，菩薩摩訶薩的大乘就是這樣：四無色定。是哪四個呢？
16.60“Totally transcending perceptions of form , setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space.
16.60「完全超越色的知覺，息滅障礙的知覺，不執著於異的知覺，在空無邊處中他們圓滿成就並安住於空無邊處定。」
16.61“Totally transcending [F.163.a] the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness.
16.61「完全超越空無邊處定，在識無邊處中，他們圓滿成就並安住於識無邊處定。」
16.62“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.
16.62「完全超越識無邊處定，在無所有處中圓滿成就及安住於無所有處定。
16.63“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.
16.63「完全超越無所有處，在非想非非想處中圓滿成就並安住於非想非非想處定。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.64“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eight deliverances. What are the eight?
16.64「復次，須菩提，菩薩摩訶薩的大乘法門是這樣的：八解脫。這八種是什麼呢？
16.65“With form they see forms . This is the first deliverance.
16.65「以色觀色。此是第一解脫。」
“With the perception of form inside they see forms outside. This is the second deliverance.
「內有想，外見色，是為第二解脫。」
16.66“They have admiration for the pleasant. This is the third deliverance.
16.66「他們對於可意之事生起讚嘆。這是第三解脫。」
“Totally transcending perceptions of form , setting to rest perceptions of obstruction, not paying attention to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space. This is the fourth deliverance.
「完全超越色的想法，平息障礙的想法，不注意異的想法，在空無邊處中完美地成就和安住於空無邊處定。這是第四解脫。」
16.67“Totally transcending the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness. This is the fifth deliverance.
16.67「完全超越空無邊處定，在識無邊處中圓滿成就並安住於識無邊處定。這是第五解脫。」
16.68“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all. This is the sixth deliverance.
16.68「已經完全超越識無邊處定，在無所有處中圓滿成就並安住於無所有處定。這是第六解脫。」
16.69“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception. This is the seventh deliverance.
16.69「完全超越無所有處定，在非想非非想處中，他們圓滿成就並安住於非想非非想處定。這是第七解脫。」
16.70“Totally transcending [F.163.b] the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling. This is the eighth deliverance.
16.70「完全超越非想非非想處，在想受滅定中圓滿成就並安住。這是第八解脫。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.71“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the nine serial absorptions. What are the nine?
16.71「復次，須菩提，菩薩摩訶薩的大乘是這樣的：九次第定。那九種呢？
16.72“Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment.
16.72「遠離欲塵，遠離不善法，具足尋、伺，具足喜、樂，由離生，菩薩摩訶薩成就初禪，住於初禪。」
16.73“Relieved of applied thought and sustained thought, with an inner serene confidence and a mind that has become a single continuum, they perfectly accomplish and dwell in the second concentration that has joy and happiness born of a meditative stabilization without applied thought and without sustained thought.
16.73「遠離尋伺，具有內心信心，心意成就一體相續，他們圓滿成就並安住於第二禪，具有由定所生的喜樂，無尋無伺。」
16.74“Because they are free from attachment to joy they abide in equanimity, and with equanimity and recollection and introspection they experience happiness with their bodies, and they perfectly accomplish and dwell in the third concentration without joy, about which the noble beings say, ‘They have equanimity and recollection and dwell in happiness.’
16.74「因為他們不執著於喜，安住於舍，以舍與正念和正知，他們以身體體驗樂，並且圓滿成就安住於第三禪，無喜，聖者們對此說：『他們有舍與正念，安住於樂。』」
16.75“Because they have forsaken happiness, have earlier forsaken suffering, have set to rest mental happiness and mental unhappiness and have pure equanimity that is neither happiness nor suffering, and have recollection, they perfectly accomplish and dwell in the fourth concentration.
16.75「因為他們已經捨棄樂，先前已經捨棄苦，已經止息心的樂和心的不樂，具有既非樂非苦的清淨舍，以及正念，他們圓滿成就並住於第四禪定。」
16.76“Totally transcending perceptions of form , setting to rest perceptions of obstruction, not paying attention to perceptions of difference, thinking ‘it is endless space’ they perfectly accomplish and dwell in the station of endless space.
16.76「完全超越色的認知，舍棄障礙的認知，不注意異的認知，思惟『虛空無邊』，他們圓滿成就並安住於空無邊處定。」
16.77“Totally transcending the station of endless space, [F.164.a] thinking ‘it is endless consciousness’ they perfectly accomplish and dwell in the station of endless consciousness.
16.77「完全超越空無邊處定，思維『識無邊處』，他們圓滿成就並安住於識無邊處定。」
16.78“Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all.
16.78「完全超越識無邊處定，於無所有處，他們圓滿成就並安住於無所有處定。」
16.79“Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception.
16.79「完全超越無所有處定，在非想非非想處中圓滿成就，安住於非想非非想處定。」
16.80“Totally transcending the station of neither perception nor nonperception they perfectly accomplish and dwell in the cessation of perception and feeling.
16.80「完全超越非想非非想處，他們在想受滅定中圓滿成就並安住。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.81“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the ten powers of a tathāgata. What are the ten?
16.81「復次，須菩提，菩薩摩訶薩的大乘就是如來的十力。那十力是什麼呢？
16.82“Accurately knowing the possible as possible, and accurately knowing the impossible as impossible.
16.82「準確地了知可能的事物為可能，準確地了知不可能的事物為不可能。
16.83“Accurately knowing past, present, and future actions, and the place of the undertaking of the actions, and the results.
16.83「準確地了知過去、中間、未來的業行，以及業行所進行的地方，以及其果報。」
16.84“Accurately knowing the world with its various constituents and multiplicity of constituents.
16.84「準確地了知各種不同的界和眾多的界所構成的世界。」
16.85“Accurately knowing the various beliefs and many beliefs of other beings and other persons.
16.85「准確了知其他眾生和其他人的各種信念和眾多信念。」
16.86“Accurately knowing the stages of faculties and perseverance of other beings and other persons.
16.86「準確了知其他眾生和其他人的根的階段和精進。」
“Accurately knowing the path wherever it goes.
「正確地了知道無論在何處去往。」
16.87“Accurately knowing the defilement and purification of all concentrations, deliverances, meditative stabilizations, and absorptions, and the emergence from them. [F.164.b]
16.87「準確地了知所有禪定、解脫、三昧和等至的染污與清淨，以及從中出離的情況。」
16.88“Accurately recollecting and knowing many various previous lives and knowing deaths and rebirths with the divine eye.
16.88「精確地回憶和知曉許多各種前世，以天眼知曉死亡和再生。
16.89“Perfectly accomplishing and dwelling in a freedom in their minds that they have realized themselves in this very life with clairvoyance, a freedom and wisdom without outflows because of having put an end to outflows. They know, ‘Birth has come to an end for me. I have lived the pure life. My work is done. From now on there will be nothing like this.’ And that, furthermore, is by way of not apprehending anything.
16.89「圓滿成就並安住於一種解脫，即他們在今生自己以神通現證的心的解脫，這是無漏的解脫和慧，因為已經斷盡了漏。他們知道：『生已經終結於我。我已經過了清淨的生活。我的工作完成了。從現在起將不會再有這樣的事。』而且，這進一步是由於不執著任何事物。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.90“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four fearlessnesses. What are the four?
16.90「再者，須菩提，菩薩摩訶薩的大乘就是四無所畏。什麼是四無所畏呢？
16.91“When I claim, ‘I am perfectly completely awakened,’ ah! I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue there that these dharmas have not become perfectly, completely awakened. Because I do not see here that cause, I, who have found happiness, found fearlessness, and found a ground for self-confidence, claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
16.91「當我宣稱『我已圓滿成就菩提』時，啊！我看不到任何理由能讓我認為這個世間的任何眾生，連同諸天、魔羅、梵天、出家者和婆羅門，能真實地辯論說這些法沒有圓滿成就菩提。因為我看不到那個理由，我已經獲得樂、獲得無畏、獲得自信的根據，我宣稱殊勝的大雄地位。我在大眾中發出獅子的完美吼聲。我如梵天一樣轉動這個輪子，這個輪子是這個世間沒有任何人——不管是天、魔羅、梵天、出家者或婆羅門——能夠真實轉動的。」
16.92“When I claim, ‘I have put an end to outflows,’ ah! I see there no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, [F.165.a] ‘You have not put an end to those outflows.’ Because I do not see that cause here I have found happiness, found fearlessness, and found a ground for self-confidence, and I claim the exalted status of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
16.92「當我宣稱『我已經滅盡了漏』時，我看不到任何理由會讓我認為這世界中的眾生，連同天、魔羅、梵天、出家者和婆羅門，能夠真實地主張『你沒有滅盡那些漏』。因為我在這裡看不到那個理由，我已經獲得樂、獲得無畏，並獲得了自信的基礎，我宣稱自己具有主牛的殊勝地位。我在大眾中發出獅子的完美吼聲。我如梵天一樣，轉動這個輪，是這世界中沒有人—不是天、不是魔羅、不是梵天、不是出家者、不是婆羅門—能真實地轉動的。」
16.93“There are no grounds for those phenomena that I have explained to be hindrances not to become phenomena that hinder those who resort to them, so I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue that even if they resort to them they do not become hindrances. Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn.
16.93「我所說的那些法，沒有理由不成為趣向它們的眾生的蓋障。因此，我看不到任何原因，可以使我認為這個世界的眾生，連同天、魔羅、梵天、出家人和婆羅門，會真實地主張說即使他們趣向這些法，這些法也不會成為蓋障。因為我在這裡看不到任何原因，所以我已經獲得了樂，獲得了無畏，獲得了自信的基礎，並宣稱我的狀態為殊勝的大力士之狀。我在大眾中發出獅子的完美咆哮。我如梵天一樣轉動法輪，這個世界上沒有任何人——不是天、不是魔羅、不是梵天、不是出家人、也不是婆羅門——能夠真實地轉動。」
16.94“There are no grounds for saying that the noble paths that I have said cause escape do not perfectly put an end to suffering when those escapes that perfectly put an end to the suffering of those who effect them have been accomplished. I see no cause that would make me think that anyone in this world of beings, together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, could in truth argue, ‘Even if they have been accomplished they do not put an end to outflows.’ [F.165.b] Because I do not see any cause here, I have found happiness, found fearlessness, found a ground for self-confidence, and claim as my state the exalted state of the dominant bull. I roar the lion’s perfect roar in the assembly. I, Brahmā-like, turn the wheel that no one in this world—not a god or Māra or Brahmā or one leading a secluded religious life or a brahmin—can in truth turn. And that, furthermore, is by way of not apprehending anything.
16.94「我所說能夠導致解脫的聖道，沒有任何根據說它們不能完全終止苦，當那些能夠完全終止修習者之苦的解脫已經成就時。我看不到任何原因，使我認為這世界的眾生，包括天、魔羅、梵天、出家者和婆羅門，能夠真實地辯稱，『即使這些解脫已經成就，它們也不能終止漏。』因為我在這裡看不到任何原因，我已獲得樂，獲得無畏，獲得自信的根據，並宣稱我的狀態為優勝牛王的殊勝地位。我在眾中發出獅子完美的吼聲。我如梵天一樣，轉動這世上沒有人——不是天、也不是魔羅、也不是梵天、也不是出家者、也不是婆羅門——能夠真實轉動的法輪。而且，這是以不執著任何事物的方式。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，那就是菩薩摩訶薩的大乘。
16.95“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the four detailed and thorough knowledges. What are the four? They are detailed and thorough knowledge of meanings, detailed and thorough knowledge of dharmas, detailed and thorough knowledge of creative explanations, and detailed and thorough knowledge of confidence giving a readiness to speak. It is knowledge, furthermore, by way of not apprehending anything.
16.95「此外，須菩提，菩薩摩訶薩的大乘就是四無礙解。那四種是什麼呢？就是義無礙解、法無礙解、詞無礙解，以及樂說無礙解。而且，這是透過不執著任何事物的方式而有的智慧。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。
16.96“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the eighteen distinct attributes of a buddha. What are the eighteen?
16.96「須菩提，菩薩摩訶薩的大乘還有這樣的內容：佛的十八不共法。那十八項是什麼呢？
16.97Between the night when tathāgatas awaken to unsurpassed, perfect, complete awakening and the night when they pass into complete nirvāṇa in the element of nirvāṇa without any aggregates left behind, while tathāgatas teach the world of beings together with the gods, Māra, Brahmā, those leading a secluded religious life, and brahmins, together with gods, humans, and asuras the path that puts an end to suffering, they do not go wrong, do not shout out, are not robbed of mindfulness, do not discriminate differences, do not have uncollected thoughts, [F.166.a] are not inconsiderately dispassionate, are not deficient in yearning, are not deficient in perseverance, are not deficient in recollection, are not deficient in meditative stabilization, are not deficient in wisdom, are not deficient in liberation, and are not deficient in seeing into knowledge of liberation. All physical actions are preceded by knowledge and informed by knowledge, all verbal actions are preceded by knowledge and informed by knowledge, all mental actions are preceded by knowledge and informed by knowledge; they see past time with knowledge free from attachment and free from obstruction, they see future time with knowledge free from attachment and free from obstruction, and they see the present time with knowledge free from attachment and free from obstruction, and that, furthermore, by way of not apprehending anything.
16.97「須菩提，從如來證得無上正等菩提的夜晚，到如來進入無餘涅槃的夜晚之間，如來為世間的眾生、諸天、魔羅、梵天、出家者和婆羅門，以及諸天、人和阿修羅宣說終止苦的道法時，不會走岔路，不會大聲喊叫，不會失去念，不會分別差異，不會有散亂心，不會輕率地厭離，不會缺乏志求，不會缺乏精進，不會缺乏回憶，不會缺乏定，不會缺乏慧，不會缺乏解脫，不會缺乏解脫知見。所有的身體行為都由智慧引導並為智慧所知，所有的言語行為都由智慧引導並為智慧所知，所有的心理行為都由智慧引導並為智慧所知。如來以無著且無障礙的智慧觀見過去時間，以無著且無障礙的智慧觀見未來時間，以無著且無障礙的智慧觀見中間時間，這一切都是在不執著任何事物的方式中進行的。」
“That, Subhūti, is the Great Vehicle of bodhisattva great beings.
「須菩提，這就是菩薩摩訶薩的大乘。」
16.98“Furthermore, Subhūti, the Great Vehicle of bodhisattva great beings is this: the dhāraṇī gateways. What are the dhāraṇī gateways? It is like this: there is the sameness of the way the letters work, the letters as gateways, and entrances through letters.
16.98「而且，須菩提，菩薩摩訶薩的大乘是這樣的：陀羅尼門。什麼是陀羅尼門？是這樣的：字母的作用方式具有平等性，字母作為門，以及通過字母的入口。
16.99“What are the letters as gateways and entrance through letters? The letter a is the gateway to all dharmas because they are unproduced from the very beginning (ādy-anutpannatvād); ra is a gateway to all dharmas because they are without dirt ( rajas); pa is a gateway to all dharmas because they are ultimately ( paramārtha) without distinctions; tsa is a gateway to all dharmas because of the way death ( cyavana) and rebirth are unfindable; na is a gateway to all dharmas because names ( nāman) have gone, because of the way names are unfindable; la is a gateway to all dharmas because they transcend the ordinary world ( loka), because the vine ( latā) of craving and the causes and conditions have been destroyed; [F.166.b] da is a gateway to all dharmas because tamed ( dānta) and staying tamed ( damatha) have a certain limit; ba is a gateway to all dharmas because they are free from bonds ( bandhana); ḍa is a gateway to all dharmas because disorder ( ḍamara) has gone; sa is a gateway to all dharmas because attachment ( saṅga) is unfindable; wa is a gateway to all dharmas because the sound of speech paths ( vākpatha) has been cut; ta is a gateway to all dharmas because they do not wander from suchness ( tathatā); ya is a gateway to all dharmas because in fact ( yathāvat) they are not produced; sta is a gateway to all dharmas because they have nothing to be pretentious about ( stambha); ka is a gateway to all dharmas because an agent ( kāraka) is unfindable; sa is a gateway to all dharmas because they do not pass beyond sameness ( samatā), and sameness is unfindable; ma is a gateway to all dharmas because taking something as ‘mine’ ( mamakāra) is unfindable; ga is a gateway to all dharmas because going ( gamana) is unfindable; tha is a gateway to all dharmas because a standing place ([s]thāna) is unfindable; dza is a gateway to all dharmas because birth ( jāti) is unfindable; shwa is a gateway to all dharmas because breath ( śvāsa) is unfindable; dha is a gateway to all dharmas because a dharma ( dharma) is unfindable; śa is a gateway to all dharmas because calm abiding ( śamatha) is unfindable; kha is a gateway to all dharmas because a state the same as the sky ( kha ) is unfindable; kṣa is a gateway to all dharmas because extinction ( kṣaya) is unfindable; dzjnā is a gateway to all dharmas because knowledge ( jñāna) is unfindable; ha is a gateway to all dharmas because a cause ( hetu) is unfindable; bha is a gateway to all dharmas because destruction ( bhaṅga) is unfindable; tsha [F.167.a] is a gateway to all dharmas because a beautiful skin color ( chavi) is unfindable; sma is a gateway to all dharmas because mindfulness ( smaraṇa) is unfindable; hva is a gateway to all dharmas because calling out (āhvāna) is unfindable; tsa is a gateway to all dharmas because eagerness (utsāha) for dharmas is unfindable; gha is a gateway to all dharmas because density ( ghana) in dharmas is unfindable; ṭha is a gateway to all dharmas because establishment (viṭhapana) is unfindable; ṇa is a gateway to all dharmas because conflict (raṇa ) is unfindable; pha is a gateway to all dharmas because a result ( phala) is unfindable; ska is a gateway to all dharmas because aggregates ( skandha) are unfindable; dza is a gateway to all dharmas because old age ( jarā) is unfindable; tsa is a gateway to all dharmas because conduct ( caraṇa) is unfindable; ṭa is a gateway to all dharmas because harm ( ṭākara) is unfindable; and ḍha is a gateway to all dharmas because grasping at something as ‘I’ ( [ḍ]haṃkāra) is unfindable.
16.99"字母作為門和通過字母的入口是什麼？字母「阿」是一切法的門，因為它們從根本上就無生；字母「羅」是一切法的門，因為它們沒有塵埃；字母「波」是一切法的門，因為在勝義上它們沒有區別；字母「察」是一切法的門，因為死亡和重生是無法尋得的；字母「那」是一切法的門，因為名稱已經消失，因為名稱是無法尋得的；字母「啦」是一切法的門，因為它們超越世間，因為貪愛和因緣的藤蔓已被摧毀；字母「達」是一切法的門，因為調伏和保持調伏有一定的限度；字母「跋」是一切法的門，因為它們沒有束縛；字母「荼」是一切法的門，因為混亂已經消失；字母「薩」是一切法的門，因為貪執是無法尋得的；字母「婆」是一切法的門，因為言語之道的聲音已被斷絕；字母「他」是一切法的門，因為它們不從如性中遊蕩；字母「耶」是一切法的門，因為實際上它們不生起；字母「斯他」是一切法的門，因為它們沒有什麼可以自豪的；字母「迦」是一切法的門，因為作者是無法尋得的；字母「薩」是一切法的門，因為它們不超越平等性，而平等性是無法尋得的；字母「麼」是一切法的門，因為認為某物為「我的」是無法尋得的；字母「伽」是一切法的門，因為去是無法尋得的；字母「他」是一切法的門，因為立足處是無法尋得的；字母「茶」是一切法的門，因為出生是無法尋得的；字母「濕婆」是一切法的門，因為呼吸是無法尋得的；字母「陀」是一切法的門，因為法是無法尋得的；字母「舍」是一切法的門，因為止是無法尋得的；字母「佉」是一切法的門，因為與虛空相同的狀態是無法尋得的；字母「刹」是一切法的門，因為滅盡是無法尋得的；字母「智那」是一切法的門，因為智慧是無法尋得的；字母「訶」是一切法的門，因為因是無法尋得的；字母「婆」是一切法的門，因為毀滅是無法尋得的；字母「差」是一切法的門，因為美麗的膚色是無法尋得的；字母「斯麼」是一切法的門，因為念是無法尋得的；字母「呼婆」是一切法的門，因為呼喚是無法尋得的；字母「察」是一切法的門，因為對法的精進是無法尋得的；字母「伽」是一切法的門，因為法中的密集是無法尋得的；字母「荼」是一切法的門，因為建立是無法尋得的；字母「拏」是一切法的門，因為衝突是無法尋得的；字母「頗」是一切法的門，因為果是無法尋得的；字母「斯迦」是一切法的門，因為蘊是無法尋得的；字母「茶」是一切法的門，因為老是無法尋得的；字母「察」是一切法的門，因為行是無法尋得的；字母「荼」是一切法的門，因為傷害是無法尋得的；字母「荼」是一切法的門，因為執著「我」是無法尋得的。
16.100“There is no expression as a letter above and beyond these. And why? Because there is no name at all by which anything might be conventionally designated, or by which anything might be expressed, expounded, realized, or seen. Like this, Subhūti, you should understand that all dharmas are like space.
16.100「沒有超越這些文字之外的表達方式。為什麼呢？因為根本沒有任何名字可以按照世俗習慣來指稱事物，或用來表達、闡述、實現或見到事物。須菩提，你應該這樣理解：所有的法都如虛空一樣。」
16.101“Subhūti, this letter a, and so on, the entrance into the teaching, is the entrance through a dhāraṇī gateway.
16.101「須菩提，這個字母「阿」等，進入教法的入口，就是進入陀羅尼門的入口。」
16.102“Subhūti, any bodhisattva great beings who come to know this skill in the letter a, and so on, will not become perplexed whatever the sound, will succeed though the sameness of dharmas, and will gain skill in understanding sounds.
16.102「須菩提，任何菩薩摩訶薩若能通曉這種以字母「阿」等的技巧，無論聞到什麼聲音都不會感到困惑，將透過諸法平等性而獲得成功，並且將獲得理解聲音的技巧。
16.103“Subhūti, you should know that there are twenty benefits for any bodhisattva great beings [F.167.b] who hear these spoken words stamped with the letter a, and so on, the letter a, and so on, that are the entry stamp, and who, having heard them, with a continuum of mental certainty take them up, bear them in mind, read them out loud, and master and expound them in detail to others by way of not apprehending anything.
16.103「須菩提，你應當知道，有二十種利益，對於任何菩薩摩訶薩，聽聞這些以字母「阿」等所標記的所說言語，以字母「阿」等作為入門標記，並且聽聞後，以持續的心意確定性而受持、憶持、誦讀，並能通過不執著任何法而詳細地為他人開示和宣說。」
16.104“What are the twenty? They will have mindfulness, will have intelligence, will have understanding, will have awareness, will have steadfastness, will have a sense of shame, will have wisdom, and will have a confidence giving a readiness to speak. They will also gain this dhāraṇī gateway with little difficulty, will not become tongue-tied and will not be of two minds, and will not become attracted even when they hear smooth words from somebody else, will not get offended when they hear harsh words, will not be uplifted and will not be put down, and will remain in an ordinary state. They will also become skilled in sounds, will become skilled in aggregates, will become skilled in constituents, will become skilled in sense fields, will become skilled in dependent origination, will become skilled in causes, will become skilled in conditions, will become skilled in the true nature of dharmas, will become skilled in knowing higher and lower faculties, will become skilled in knowing the thoughts of others, will become skilled in knowledge of the performance of miraculous power, will become skilled in knowing the divine eye, will become skilled in knowledge that recollects past lives, will become skilled in knowledge of death and rebirth, will become skilled in knowledge that outflows are extinguished, will become skilled in knowing what is possible and impossible, and will become skilled in going, skilled in returning, [F.168.a] and skilled in the ways of carrying themselves.
16.104"這二十項是什麼呢？他們將具備念，將具備慧，將具備解，將具備覺，將具備堅固，將具備愧，將具備智慧，將具備給予說話準備的信心。他們還將輕易地獲得這陀羅尼門，將不會舌頭打結，將不會心意搖動，即使聽到他人動聽的言詞也不會心馳神往，聽到刺耳的言詞也不會生氣，將不會被抬高也不會被貶低，將保持在世間的狀態。他們還將成為聲音的巧手，將成為蘊的巧手，將成為界的巧手，將成為處的巧手，將成為緣起的巧手，將成為原因的巧手，將成為條件的巧手，將成為法性的巧手，將成為了知上下根的巧手，將成為了知他人心意的巧手，將成為了知神足通的巧手，將成為了知天眼的巧手，將成為宿命通的巧手，將成為了知生死的巧手，將成為漏盡通的巧手，將成為了知可能與不可能的巧手，並將成為行進、返回以及自身舉止方式的巧手。"
16.105“That dhāraṇī gateway, Subhūti, the letter a, and so on, that are the entrance, is the Great Vehicle of bodhisattva great beings.”
16.105「須菩提，那個陀羅尼門，以字母『阿』等為入口，就是菩薩摩訶薩的大乘。」
16.106This was the sixteenth chapter, “Dhāraṇī Gateway,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B13]
16.106（結尾）