Chapter 17: Level Purification
第十七品：地清淨
17.1“Subhūti, in regard to what you have asked—‘How have bodhisattva great beings come to set out in the Great Vehicle?’—Subhūti, here bodhisattva great beings practicing the six perfections change place, going from level to level. And how do bodhisattva great beings practicing the six perfections change place, going from level to level? Like this: by all dharmas not changing place. And why? Because no dharma comes, or goes, or changes place, or is close to changing places. But even though they do not falsely project the level of those dharmas, do not direct their thoughts toward them, they still do the purification for a level, and they do not view those levels.
17.1「須菩提，於你所問『菩薩摩訶薩如何發心行於大乘？』須菩提，這裡菩薩摩訶薩修習六波羅蜜而改變地位，從一地升進到另一地。菩薩摩訶薩修習六波羅蜜又是如何改變地位，從一地升進到另一地呢？這樣的：由於一切法不改變地位。為什麼呢？因為沒有任何法來到，或去去，或改變地位，或接近改變地位。但儘管他們不虛妄地對那些法的地位做出執著，不將他們的思想指向它們，他們仍然進行地位的清淨，並且他們不執著那些地位。」
17.2“And what is the bodhisattva great beings’ purification? Subhūti, bodhisattva great beings occupying the first level, Pramuditā, have to do ten purifications for that level. What are the ten? They are purification of the surpassing aspiration, and that by way of not apprehending anything; purification of the basis for beneficial work through not apprehending causal signs; purification of the same state of mind toward all beings through not apprehending beings; purification of giving up things through not apprehending a gift, giver, or recipient; purification of serving spiritual friends because of not falsely projecting anything on account of them; [F.168.b] purification of seeking the doctrine through not apprehending any dharma; purification of constant renunciation through not apprehending a home; purification of longing for the body of a buddha through not apprehending the causal signs of the auspicious major and minor signs; purification of an exposition of dharmas through not apprehending an analysis of dharmas; purification of preventing being puffed up with pride through not apprehending a state of existence; and purification of making truth statements through not apprehending a statement. These, Subhūti, are the ten purifications bodhisattva great beings occupying the first level, Pramuditā, have to do.
17.2「菩薩摩訶薩的清淨是什麼呢？須菩提，處於初地歡喜地的菩薩摩訶薩必須對該地進行十種清淨。這十種是什麼呢？它們是殊勝願力的清淨，通過不執著任何事物來達成；通過不執著因相而進行有益工作基礎的清淨；通過不執著眾生而對一切眾生保持同等心意的清淨；通過不執著佈施、施主或受者而捨棄事物的清淨；由於不對善知識虛妄投射任何事物而服侍善知識的清淨；通過不執著任何法而尋求教法的清淨；通過不執著家而持續出家的清淨；通過不執著吉祥大小相好的因相而渴求佛身的清淨；通過不執著法的分析而進行法的論議的清淨；通過不執著有的狀態而防止憍慢的清淨；以及通過不執著言說而進行真實語的清淨。須菩提，這些就是處於初地歡喜地的菩薩摩訶薩必須進行的十種清淨。」
17.3“Furthermore, Subhūti, bodhisattva great beings occupying the second level have to constantly pay attention to eight dharmas and focus on them in practice. What are the eight? They are completely pure morality, a feeling of appreciation and gratitude, a foundation of the power of patience, an experience of great delight and joy, not ignoring any being, being deeply moved by great compassion, great reverence because of venerating gurus with faith and by imagining them as the Teacher, and seeking the perfections through the practice of them. These, Subhūti, are the eight dharmas bodhisattva great beings occupying the second level have to constantly pay attention to and focus on in practice.
17.3「此外，須菩提，處於第二地的菩薩摩訶薩必須時時用心於八種法，並在實踐中專注於它們。這八種是什麼呢？它們是圓滿清淨的戒、感恩讚歎之心、忍辱之力的根據、極大喜樂的體驗、不忽視任何眾生、被大悲所深深感動、因為以信心尊敬上師而將其想像為師尊而產生的大恭敬心，以及通過修行來尋求波羅蜜度。須菩提，這些就是處於第二地的菩薩摩訶薩必須時時用心並在實踐中專注的八種法。」
17.4“Furthermore, Subhūti, bodhisattva great beings occupying the third level have to keep on with five dharmas. What are the five? They have to keep on with great learning without complacency, and that without settling down on words; with expositions of the gift of Dharma without concern for material possessions but not falsely projecting anything on account of that; in raising up and transforming wholesome roots for the purification of a buddhafield but not falsely projecting anything on account of that; [F.169.a] with not feeling oppressed by immeasurable cycles of existence but not falsely projecting anything on account of that; and with an abiding sense of shame and embarrassment but not falsely projecting anything on account of those either. Bodhisattva great beings occupying the third level, Subhūti, have to keep on with these five dharmas.
17.4「復次，須菩提，菩薩摩訶薩住第三地，應當修行五種法。何等為五？應當修行廣大學問而無自滿，於此不住於言語；應當修行法施之論議而不貪著物質財寶，但於此不執著任何事物；應當修行發起及轉變善根以清淨佛土，但於此不執著任何事物；應當修行於無量輪迴中不感到被壓迫，但於此不執著任何事物；應當修行恆常具有愧和羞，但於此亦不執著任何事物。須菩提，菩薩摩訶薩住第三地，應當修行這五種法。」
17.5“Furthermore, Subhūti, bodhisattva great beings occupying the fourth level have to appropriate and keep ten dharmas and should not give them up. What are the ten? Not giving up dwelling in the forest, having few desires, contentment, not giving up the qualities of the ascetic or austerity, not giving up training, abhorring sense objects, production of a thought associated with nirvāṇa, giving up all possessions, an unmixed mind, and not relying on anything. These, Subhūti, are the ten dharmas a bodhisattva great being occupying the fourth level should not give up and that they have to appropriate and keep.
17.5「再者，須菩提，菩薩摩訶薩住於第四地者，應當執持十種法而不放棄。那十種是什麼呢？不放棄住於森林，少欲知足，不放棄頭陀苦行的功德，不放棄修習訓練，厭離欲塵，生起與涅槃相應的心念，捨棄一切財物，心意不雜亂，以及不依賴於任何事物。須菩提，這些就是菩薩摩訶薩住於第四地者應當執持而不放棄的十種法。」
17.6“Furthermore, Subhūti, bodhisattva great beings occupying the fifth level have to avoid ten dharmas. What are the ten? They have to avoid getting tied up with householders, avoid getting tied up with monks and nuns, stop envying status families, avoid places where people get together, stop bearing malice, stop praising themselves and disparaging others, stop the ten unwholesome actions, avoid haughtiness and pride in being superior, stop distortions, avoid doubt, [F.169.b] and avoid the propensity for greed, hatred, and confusion. These, Subhūti, are the ten dharmas bodhisattva great beings occupying the fifth level should avoid.
17.6「而且，須菩提，處於第五地的菩薩摩訶薩需要遠離十種法。這十種是什麼？他們需要遠離與在家人的纏縛，遠離與比丘和比丘尼的纏縛，止息對身份和家族的嫉妒，遠離人群聚集的地方，止息恨，止息自我讚美和貶低他人，止息十不善業，遠離優越感中的傲慢和驕傲，止息顛倒，遠離疑惑，以及遠離對貪、瞋、癡的傾向。須菩提，這些就是處於第五地的菩薩摩訶薩應該遠離的十種法。」
17.7“Furthermore, Subhūti, bodhisattva great beings occupying the sixth level have to complete six dharmas. What are the six? They have to complete the six perfections. There are also another six dharmas they have to avoid. What are the six? They have to avoid śrāvaka states of mind, avoid pratyekabuddha states of mind, avoid wearied states of mind, avoid feeling cowed when they see a beggar, avoid feeling unhappy about all the things they have given up, and not rebuff beggars. These, Subhūti, are the six dharmas bodhisattva great beings occupying the sixth level should avoid.
17.7「再者，須菩提，菩薩摩訶薩住在第六地的，必須圓滿六種法。那六種呢？他們必須圓滿六波羅蜜。還有另外六種法他們必須避免。那六種呢？他們必須避免聲聞的心態，避免辟支佛的心態，避免疲倦的心態，避免在看到乞丐時感到怯弱，避免對自己所放棄的一切事物感到不快樂，以及不要拒絕乞丐。須菩提，這些就是菩薩摩訶薩住在第六地應該避免的六種法。」
17.8“Furthermore, Subhūti, there are twenty dharmas that bodhisattva great beings occupying the seventh level should not do. What are the twenty? They should not seize on a self, seize on a sentient being, seize on a living being, seize on a person, seize on annihilation, seize on permanence, perceive a causal sign, view that it is a cause, settle down on name and form, settle down on the aggregates, settle down on the sense fields, settle down on the constituents, settle down on the three realms, cling to the three realms, wallow in the three realms, settle down on the view that the Buddha should be resorted to, settle down on the view that the Dharma should be resorted to, settle down on the view that the Saṅgha should be resorted to, settle down on the view that morality is a place to resort to, or get depressed that [F.170.a] ‘all dharmas are empty’ and oppose emptiness. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should not do.
17.8「再者，須菩提，位於第七地的菩薩摩訶薩有二十種法不應做。是哪二十種？他們不應執著於我，不應執著於有情，不應執著於眾生，不應執著於人，不應執著於斷滅，不應執著於常，不應知覺相，不應見為因，不應安住於名色，不應安住於蘊，不應安住於處，不應安住於界，不應安住於三界，不應貪執三界，不應沉溺於三界，不應安住於應依止佛的見解，不應安住於應依止法的見解，不應安住於應依止僧伽的見解，不應安住於以戒為依止處的見解，也不應因為一切法都是空而沮喪，對空起對抗。須菩提，這就是位於第七地的菩薩摩訶薩不應做的二十種法。」
17.9“Occupying the seventh level, they also have to complete exactly twenty dharmas. What are the twenty? They are the realization of emptiness, the actualization of signlessness, the knowledge of wishlessness, the purification of the three spheres, empathy and compassion for all beings, not looking down on those beings, viewing the sameness of all dharmas and not settling down on it, realizing the way things are perfect without falsely projecting anything on account of it, forbearance for nonproduction, the knowledge of nonproduction, the exposition of the one way things are, total destruction of thought constructions concerning all phenomena, reversal of views, reversal of afflictions, the level of meditation on calm abiding and skill in insight , a disciplined state of mind, a calmed state of mind, unobstructed knowledge, the attachment-free level, and going as they want to any buddhafield. These, Subhūti, are the twenty dharmas that bodhisattva great beings occupying the seventh level should complete.
17.9「再者，須菩提，住第七地的菩薩摩訶薩也要圓滿剛好二十種法。這二十種是什麼？它們是空的證悟、無相的現證、無願的智慧、三輪的清淨、對一切眾生的悲悯和慈悲、不輕視那些眾生、觀察一切法的平等性而不執著於它、證悟事物的如實之處而不因此而虛假地增加任何東西、對不生的忍、不生的智慧、一切事物如是性的闡述、對一切法的思的完全摧毀、見的轉化、煩惱的轉化、止與觀的禪定層次的善巧、調伏的心、寂靜的心、無障礙的智慧、無執著的層次，以及能夠隨意前往任何佛土。須菩提，這些就是住第七地的菩薩摩訶薩應該圓滿的二十種法。」
17.10“Furthermore, Subhūti, bodhisattva great beings occupying the eighth level have to complete four dharmas. What are the four? They have to read the minds of all beings, play with the clairvoyances, view the buddhafields and fully execute them exactly as they have seen them to be, and attend on the buddhas and properly contemplate the buddha bodies. These, Subhūti, are the four dharmas they should complete. Furthermore, Subhūti, bodhisattva great beings [F.170.b] occupying the eighth level have to complete four other dharmas. What are the four? They have to know higher and lower faculties, they have to purify a buddhafield, they have to be constantly absorbed in the illusion-like meditative stabilization, and they have to intentionally appropriate an existence and bring into being a body in line with the outcome of the wholesome roots of beings. These, Subhūti, are the four other dharmas bodhisattva great beings occupying the eighth level have to complete.
17.10「復次，須菩提，住第八地菩薩摩訶薩應當圓滿四種法。四種法者云何？謂當知一切有情之心，遊戲神通，觀看佛土並如實圓滿執行所見之法，侍奉諸佛並正確思惟佛身。須菩提，如是四種法乃住第八地菩薩摩訶薩應當圓滿者也。復次，須菩提，住第八地菩薩摩訶薩應當圓滿另四種法。四種法者云何？謂應當了知上下諸根，應當清淨佛土，應當恆常安住於幻化三摩地中，應當故意攝受有，並依據眾生善根之果報而生起身體。須菩提，如是另四種法乃住第八地菩薩摩訶薩應當圓滿者也。」
17.11“Furthermore, Subhūti, bodhisattva great beings occupying the ninth level have to complete twelve dharmas. What are the twelve? They are the assistance of unending prayers; success in line with the prayers that are made; understanding knowledge of the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts; understanding a river of confidence giving a readiness to speak; and perfect entry into a womb, a perfect family, a perfect social class and lineage, a perfect retinue, a perfect birth, perfect going forth, the perfect spreading out of a Bodhi tree, and the perfect completion of good qualities. These, Subhūti, are the twelve dharmas bodhisattva great beings occupying the ninth level have to complete.
17.11「此外，須菩提，住於第九地的菩薩摩訶薩必須圓滿十二種法。這十二種是什麼呢？它們是無盡祈願的幫助、與所發祈願相應的成功、對諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人類和餓鬼的聲音的理解智慧、理解信心之河給予說話的準備、完美地進入子宮、完美的家族、完美的社會地位和血統、完美的眷屬、完美的誕生、完美的出家、菩提樹的完美展現，以及功德的完美圓滿。須菩提，這些就是住於第九地的菩薩摩訶薩必須圓滿的十二種法。」
17.12“Subhūti, bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata.’ ”
17.12「須菩提，菩薩摩訶薩住於十地，應當被稱為『如來』。」
17.13The Lord having said this, venerable Subhūti inquired of him, “Lord, [F.171.a] what is done in purification of the surpassing aspiration of bodhisattva great beings occupying the first level?”
17.13世尊這樣說完後，尊者須菩提向他請問：「世尊，菩薩摩訶薩處於初地時，殊勝願的清淨是如何成就的？」
17.14The Lord replied, “With attention connected with the knowledge of all aspects, the full accomplishment of all wholesome roots, Subhūti, is the bodhisattva great beings’ purification of the surpassing aspiration.
17.14世尊回答說：「尊者須菩提，菩薩摩訶薩以與一切相智相應的專注，圓滿成就一切善根，這就是菩薩摩訶薩的殊勝願的清淨。」
17.15“What is the purification of the same state of mind toward all beings? With attention connected with the knowledge of all aspects the full accomplishment of the four immeasurables—love, compassion, joy, and equanimity—Subhūti, is said to be the purification of the same state of mind toward all beings.
17.15「什麼是對一切眾生同等心的清淨？尊者須菩提，以與一切相智相連的注意，圓滿成就四無量心——慈、悲、喜、舍，據說就是對一切眾生同等心的清淨。」
17.16“What is the bodhisattva great beings’ purification of giving up? Giving gifts to all beings without conceptualization, Subhūti, is said to be the purification of giving up.
17.16「菩薩摩訶薩的捨離清淨是什麼？尊者須菩提，不執著概念地向一切有情布施，這就是所謂的捨離清淨。」
17.17“What is the bodhisattva great beings’ purification of serving spiritual friends? There serving, attending on, and having great reverence for those spiritual friends, the spiritual friends of bodhisattva great beings who cause them to take up and enter into the knowledge of all aspects and establish them in it, Subhūti, are said to be the bodhisattva great beings’ purification of serving spiritual friends.
17.17「菩薩摩訶薩親近善知識的清淨是什麼？在那裡親近、侍奉，對於那些善知識懷有大尊敬，那些善知識是菩薩摩訶薩的善知識，他們使菩薩摩訶薩展開並進入一切相智，並把他們安立於其中，須菩提，這就是所說的菩薩摩訶薩親近善知識的清淨。」
17.18“What is the bodhisattva great beings’ purification of seeking the doctrine? There with a thought connected with the knowledge of all aspects they seek the doctrine and do not fall to the śrāvaka or pratyekabuddha level. That, Subhūti, is said to be the bodhisattva great beings’ purification of seeking the doctrine. [F.171.b]
17.18「什麼是菩薩摩訶薩尋求教法的清淨？以與一切相智相連的心念，尋求教法，不墮入聲聞或辟支佛地。尊者須菩提，據說這就是菩薩摩訶薩尋求教法的清淨。」
17.19“What is the bodhisattva great beings’ purification of constant renunciation? In all lifetimes they are aloof and renounced, they go forth to homelessness into the Tathāgata’s doctrine, and nobody hinders them. That, Subhūti, is said to be the bodhisattva great beings’ purification of constant renunciation.
17.19「須菩提，什麼是菩薩摩訶薩的持續出家的清淨？在一切生世中，他們都是遠離的、出家的，他們進入無家而到如來的教法中去，沒有人阻礙他們。須菩提，這就是所說的菩薩摩訶薩的持續出家的清淨。」
17.20“What is the bodhisattva great beings’ purification of longing for the body of a buddha? Having seen the body of a buddha they never become separated from attention to the buddha until they reach the knowledge of all aspects. That, Subhūti, is said to be the bodhisattva great beings’ purification of longing for the body of a buddha.
17.20「須菩提，菩薩摩訶薩何謂淨願佛身？菩薩摩訶薩見佛身已，乃至未得一切相智，於佛不捨念心。須菩提，是謂菩薩摩訶薩淨願佛身。」
17.21“What is the bodhisattva great beings’ purification of an exposition of doctrines? Whether the Tathāgata is here before us or whether gone into nirvāṇa, the bodhisattva great beings teach doctrine, illuminating for beings the spiritual life good at the beginning, good in the middle, and good at the end, excellent in meaning, excellent in wording, unadulterated, complete, purified, and completely pure—that is to say, the discourses , melodious narrations, predictions, verses , summaries , introductions , accounts , birth stories, expanded texts, marvels, tales, and expositions . That, Subhūti, is said to be the bodhisattva great beings’ purification of an exposition of doctrines.
17.21「須菩提，菩薩摩訶薩論議教法的清淨是什麼？無論如來在世或已入涅槃，菩薩摩訶薩都為眾生宣說教法，闡明初善、中善、後善，義理優妙、文辭優妙，無雜、圓滿、清淨、極清淨的梵行—就是說，契經、祇夜、授記、伽陀、優陀那、本事、本生、本生譚、方廣、未曾有、譬喻、論議。須菩提，這就是所說的菩薩摩訶薩論議教法的清淨。」
17.22“What is the bodhisattva great beings’ purification of overcoming [F.172.a] being puffed up with pride? Overcoming being puffed up with pride on account of which they are not born in lower status families, Subhūti, is said to be the bodhisattva great beings’ purification of overcoming being puffed up with pride.
17.22「菩薩摩訶薩克服憍慢的清淨是什麼？須菩提，他們克服因為憍慢而不生在下等身份的家族中，這就是菩薩摩訶薩克服憍慢的清淨。」
17.23“What is the bodhisattva great beings’ purification of making truth statements? That they do what they say, Subhūti, is said to be the bodhisattva great beings’ purification of making truth statements.
17.23「須菩提！菩薩摩訶薩的真實語清淨是什麼？即是說到做到，須菩提，這就叫菩薩摩訶薩的真實語清淨。」
17.24“Those ten, Subhūti, are the purifications bodhisattva great beings occupying the first level have to do.
17.24"須菩提，這十種，就是佔據初地的菩薩摩訶薩必須進行的清淨。
17.25“What is the bodhisattva great beings’ completely pure morality? It is this: not paying attention to śrāvaka and pratyekabuddha states of mind, to what makes for an immorality, or to any of those dharmas that constitute a hindrance to awakening either. That is the bodhisattva great beings’ completely pure morality.
17.25「菩薩摩訶薩究竟清淨的戒是什麼？是這樣的：不關注聲聞和辟支佛的心行，不關注構成不戒的因素，也不關注任何阻礙菩提的法。這就是菩薩摩訶薩究竟清淨的戒。」
17.26“What is the bodhisattva great beings’ feeling of appreciation and gratitude? Let alone something big, when bodhisattva great beings are doing their practice they do not consign to oblivion even a tiny benefit done, up until the end of saṃsāra. That is the bodhisattva great beings’ feeling of appreciation and gratitude.
17.26「菩薩摩訶薩的感恩之受是什麼？菩薩摩訶薩在進行修行時，即使是微小的恩惠，更不用說大的恩惠了，他們直到輪迴的盡頭都不會忘記。這就是菩薩摩訶薩的感恩之受。」
17.27“What is the bodhisattva great beings’ foundation of the power of patience? The absence of malicious and violent thoughts toward all beings is the bodhisattva great beings’ foundation of the power of patience.
17.27「菩薩摩訶薩的忍辱力根據是什麼？對一切有情沒有惡意和暴力的念頭，這就是菩薩摩訶薩的忍辱力根據。」
17.28“What do bodhisattva great beings experience as great delight and joy? [F.172.b] Bringing beings to maturity in the three vehicles is what bodhisattva great beings experience as great delight and joy.
17.28「菩薩摩訶薩以什麼為大歡喜和大喜樂？以三乘成熟有情為菩薩摩訶薩的大歡喜和大喜樂。」
17.29“What is the bodhisattva great beings’ not ignoring any being? Guarding all beings is the bodhisattva great beings’ not ignoring any being.
17.29「菩薩摩訶薩不舍棄任何眾生是什麼？守護一切眾生就是菩薩摩訶薩不舍棄任何眾生。」
17.30“What is the bodhisattva great beings’ being deeply moved by great compassion? When doing a practice it occurs to bodhisattva great beings, ‘I would stay in the hells for the sake of each being for as many eons as there are sand particles in the Gaṅgā River, and until I have established those beings in the knowledge of a buddha, I would undergo amputation, quartering, mutilation through torture, boiling, and being cooked, and similarly, for the sake of all beings, all the while I would be enthusiastic and not become depressed.’ That is the bodhisattva great beings’ being deeply moved by great compassion.
17.30「菩薩摩訶薩被大悲所深深感動是什麼？當菩薩摩訶薩在進行修行時會這樣想：『為了每一個眾生，我願意在地獄中停留，時間長達恆河中沙粒數那麼多的劫，直到我把這些眾生安立在佛的智慧中，我才會停止。在這個過程中，我願意經歷被截肢、被分解、被刑罰折磨、被煮沸、被焙烤，同樣地，為了所有眾生，我始終會保持熱情投入，不會感到沮喪。』這就是菩薩摩訶薩被大悲所深深感動。」
17.31“What is the bodhisattva great beings’ great reverence because of venerating gurus with faith? It is this: imagining the gurus as the Teacher. That is called the bodhisattva great beings’ great reverence because of venerating gurus with faith.
17.31「菩薩摩訶薩因信心恭敬上師而生起的大恭敬是什麼？就是將上師想象為師尊。這被稱為菩薩摩訶薩因信心恭敬上師而生起的大恭敬。」
17.32“What is the bodhisattva great beings’ seeking the perfections through the practice of them? It is this: in order to bring all beings to maturity, seeking the perfections without doing other work. That is called the bodhisattva great beings’ seeking the perfections through the practice of them.
17.32「菩薩摩訶薩通過修行求取度波羅蜜多是什麼意思？就是說：為了使一切有情成熟，而求取度波羅蜜多卻不從事其他事業。這就叫做菩薩摩訶薩通過修行求取度波羅蜜多。」
17.33“What is the bodhisattva great beings’ [F.173.a] great learning without complacency? It is not being complacent, but rather thinking, ‘I will bear in mind whatever the lord buddhas have spoken in this world system or in world systems all around in the ten directions.’ That is the bodhisattva great beings’ great learning without complacency.
17.33「什麼是菩薩摩訶薩的廣大學問而不自滿？那就是不自滿，而是這樣思維：『我要牢記諸佛在此世界或在十方周圍世界中所說的一切法教。』這就叫做菩薩摩訶薩的廣大學問而不自滿。」
17.34“What is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions? Bodhisattva great beings teach the Dharma, but without hoping for anything at all, even for personal awakening from the wholesome root that comes from the gift of Dharma. That is the bodhisattva great beings’ exposition of the gift of Dharma without concern for material possessions.
17.34「菩薩摩訶薩不貪著財物的法施論議是什麼？菩薩摩訶薩宣說法，但完全沒有任何希望，即使是對來自法施的善根所生起的個人菩提也不希望。這就是菩薩摩訶薩不貪著財物的法施論議。」
17.35“What is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield? They thoroughly establish those wholesome roots that purify the field of their own and others’ buddhafields with whichever wholesome roots cause the purification of a buddhafield. That is the bodhisattva great beings’ raising up and transforming wholesome roots for the purification of a buddhafield.
17.35「菩薩摩訶薩增長善根以清淨佛土是什麼？他們以能清淨佛土的善根，徹底確立那些清淨自己和他人佛土的善根。這就是菩薩摩訶薩增長善根以清淨佛土。」
17.36“What is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence? In a stable state on account of wholesome roots, they bring beings to maturity with those wholesome roots on account of which they are stable, purify a buddhafield, and never fall into feeling oppressed up until they have completed all the buddhadharmas and the knowledge of all aspects. That is the bodhisattva great beings’ not feeling oppressed by immeasurable cycles of existence.
17.36「菩薩摩訶薩不為無量輪迴所逼迫是什麼？以善根而得安穩，以那些使他們安穩的善根而令眾生成熟，清淨佛土，直到圓滿一切佛法和一切相智之前，永遠不會陷入被逼迫的感受。這就是菩薩摩訶薩不為無量輪迴所逼迫。」
17.37“What [F.173.b] is the bodhisattva great beings’ abiding sense of shame and embarrassment? It is the abhorrence of śrāvaka and pratyekabuddha states of mind. That is the bodhisattva great beings’ abiding sense of shame and embarrassment.
17.37「什麼是菩薩摩訶薩常有的慚愧心？就是厭惡聲聞和辟支佛的心態。這就是菩薩摩訶薩常有的慚愧心。」
17.38“What is the bodhisattva great beings’ not giving up dwelling in the forest? It is the transcendence of the śrāvaka and pratyekabuddha levels. That is the bodhisattva great beings’ not giving up dwelling in the forest.
17.38「菩薩摩訶薩不捨林中住是什麼？就是超越聲聞地和辟支佛地。這就是菩薩摩訶薩不捨林中住。」
17.39“What is the bodhisattva great beings’ having few desires? It is the bodhisattva great beings’ not desiring even awakening. That is the bodhisattva great beings’ having few desires.
17.39「什麼是菩薩摩訶薩的少欲？是菩薩摩訶薩甚至不貪求菩提。這就是菩薩摩訶薩的少欲。」
17.40“What is the bodhisattva great beings’ contentment? Not falsely projecting even reaching the knowledge of all aspects. That is the bodhisattva great beings’ contentment.
17.40「菩薩摩訶薩的知足是什麼？即便不虛妄地期待達到一切相智。這就是菩薩摩訶薩的知足。」
17.41“What is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity? It is this: forbearance for meditation on the deep dharmas. That is the bodhisattva great beings’ not giving up the qualities of the ascetic or austerity.
17.41「菩薩摩訶薩不捨頭陀苦行是什麼？就是對深法的禪定修行中的忍。那就是菩薩摩訶薩不捨頭陀苦行。」
17.42“What is the bodhisattva great beings’ not giving up training? It is where all training is without movement. That is the bodhisattva great beings’ not giving up training.
17.42「菩薩摩訶薩不捨訓練是什麼？就是一切訓練都無有變動。這是菩薩摩訶薩不捨訓練。」
17.43“What is the bodhisattva great beings’ abhorrence of sense objects? It is not producing desire realm states of mind. That is the bodhisattva great beings’ abhorrence [F.174.a] of sense objects.
17.43「菩薩摩訶薩厭惡欲塵是什麼？就是不產生欲界的心念。這就是菩薩摩訶薩厭惡欲塵。」
17.44“What is the bodhisattva great beings’ production of a thought associated with nirvāṇa? It is this: not causing all the dharmas to come into being. That is the bodhisattva great beings’ production of a thought associated with nirvāṇa.
17.44「菩薩摩訶薩與涅槃相應的心生起是什麼？就是不使一切法生起。這就是菩薩摩訶薩與涅槃相應的心生起。」
17.45“What is the bodhisattva great beings’ giving up all possessions? It is not grasping inner or outer dharmas. That is the bodhisattva great beings’ giving up all possessions.
17.45「菩薩摩訶薩舍一切所有是什麼？就是不執著內法和外法。這就是菩薩摩訶薩舍一切所有。」
17.46“What is the bodhisattva great beings’ unmixed mind? Their minds not connecting with the foundations of consciousnesses is the bodhisattva great beings’ unmixed mind.
17.46「菩薩摩訶薩的無雜心是什麼？他們的心不與識根據相連接，這就是菩薩摩訶薩的無雜心。」
17.47“What is the bodhisattva great beings’ not relying on anything? Not paying attention to all things is the bodhisattva great beings’ not relying on anything.
17.47「菩薩摩訶薩不依靠任何東西是什麼？不注意一切事物，就是菩薩摩訶薩不依靠任何東西。」
17.48“What is the bodhisattva great beings’ avoidance of getting tied up with householders? It is this: roaming from buddhafield to buddhafield and miraculously taking birth, appearing with a shaved head and wearing saffron-colored robes. That is the bodhisattva great beings’ avoidance of getting tied up with householders.
17.48「菩薩摩訶薩不與在家相應是什麼？即是從佛土到佛土遊行，以神通力受生，顯現剃除鬚髮、穿著薑黃色衣袍的模樣。這就是菩薩摩訶薩不與在家相應。」
17.49“What is the bodhisattva great beings’ avoidance of getting tied up with monks and nuns? They do not stay with monks and nuns even for as long as a finger snap, and when they are absent they do not worry. That is the bodhisattva great beings’ avoidance of getting tied up [F.174.b] with monks and nuns.
17.49「菩薩摩訶薩不與比丘、比丘尼相纏縛是什麼？他們即使與比丘、比丘尼在一起都不超過指彈的時間，當他們離開時也不會擔憂。這就是菩薩摩訶薩不與比丘、比丘尼相纏縛。」
17.50“What is the bodhisattva great beings’ stopping envying status families? Here, Subhūti, bodhisattva great beings have to think as follows: ‘I have to supply all beings with their requirements for happiness. These beings here are happy just because of their own merits, so I should not think envious thoughts about this.’ That is the bodhisattva great beings’ stopping envying status families.
17.50「什麼是菩薩摩訶薩斷除悋惜地位家族呢？須菩提，菩薩摩訶薩應當這樣思考：『我必須為一切有情供給他們獲得快樂的條件。這些有情之所以幸福，只是因為他們自己的福德，所以我不應該對此生起悋惜的念頭。』這就是菩薩摩訶薩斷除悋惜地位家族。」
17.51“What is the bodhisattva great beings’ avoiding places where people get together? Bodhisattva great beings should not get together with people in any place where there might be śrāvakas or pratyekabuddhas, where the conversations might be connected with them, or where there might be the production of thoughts that are connected with them. That is the bodhisattva great beings’ avoiding places where people get together.
17.51「菩薩摩訶薩避免眾人聚集的地方是什麼？菩薩摩訶薩不應該在任何可能有聲聞或辟支佛的地方與人聚集，也不應該在談話可能與他們相關的地方，或者可能產生與他們相關的思想的地方。這就是菩薩摩訶薩避免眾人聚集的地方。」
17.52“How do bodhisattva great beings stop feeling malice? They do not give an opportunity for malicious thoughts or violent thoughts, and they do not give an opportunity for thinking about fighting or thinking about quarrelling. That is the bodhisattva great beings’ stopping feeling malice.
17.52「菩薩摩訶薩如何止息恨？他們不給惡意的念頭或暴力的念頭出現的機會，也不給關於爭鬥或爭吵的念頭出現的機會。這就是菩薩摩訶薩止息恨。
17.53“What is the bodhisattva great beings’ stopping praising themselves? Not viewing inner dharmas is the bodhisattva great beings’ stopping praising themselves.
17.53「菩薩摩訶薩不自讚歎是什麼？不見內法，是菩薩摩訶薩不自讚歎。
17.54“What is the bodhisattva great beings’ stopping disparaging others? It is this: [F.175.a] not viewing outer dharmas. That is the bodhisattva great beings’ stopping disparaging others.
17.54「菩薩摩訶薩如何止息毀謗他人？就是不觀察外在的法。這就是菩薩摩訶薩止息毀謗他人的方法。」
17.55“How do bodhisattva great beings stop the ten unwholesome actions? Let alone the noble path, let alone awakening, because these ten unwholesome actions are even a hindrance to a good form of life, bodhisattva great beings stop them.
17.55「菩薩摩訶薩如何止息十不善業？更不用說聖道，更不用說菩提，因為這十不善業甚至是障礙善趣生命的，菩薩摩訶薩就此止息它們。」
17.56“How do bodhisattva great beings avoid pride in being superior? Let alone something additional that would make them think they are superior, because they do not view any dharma at all bodhisattva great beings avoid pride in being superior.
17.56「菩薩摩訶薩如何遠離殊勝憍慢？更不用說別的了，因為他們根本不見任何法，菩薩摩訶薩就是這樣遠離殊勝憍慢的。」
17.57“How do bodhisattva great beings avoid haughtiness? It is because they do not view any real basis on which they could become haughty that bodhisattva great beings avoid haughtiness.
17.57「菩薩摩訶薩如何遠離傲慢？因為他們不執著任何實在性，所以菩薩摩訶薩遠離傲慢。」
17.58“How do bodhisattva great beings stop distortions? Given that real bases are unfindable, bodhisattva great beings stop distortions.
17.58「菩薩摩訶薩如何止息顛倒？由於實在性無可尋得，菩薩摩訶薩因此止息顛倒。」
17.59“How do bodhisattva great beings avoid the propensity for greed, hatred, and confusion? It is because of not viewing a real basis for greed, hatred, and confusion that bodhisattva great beings avoid the propensity for greed, hatred, and confusion.
17.59「菩薩摩訶薩如何遠離貪、瞋、癡的傾向？正是因為不見貪、瞋、癡的實在性，菩薩摩訶薩才遠離貪、瞋、癡的傾向。
17.60“What are the six dharmas bodhisattva great beings on the sixth level [F.175.b] have to complete? They are these six perfections: the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom. They have to complete those perfections. The lord buddhas, and śrāvakas and pratyekabuddhas as well, having stood in these six perfections, have gone, are going, and will go to the other side of the five oceans of knowable things. What are the five? They are these: the past, the future, the present, the inexpressible, and the uncompounded. Thus should bodhisattva great beings complete the six perfections.
17.60「第六地上的菩薩摩訶薩要成就什麼六法呢？就是這六波羅蜜：佈施波羅蜜多、尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多和般若波羅蜜多。他們必須成就這些度。諸佛以及聲聞和辟支佛，都曾經安住在這六波羅蜜中，已經到達、正在到達，以及將要到達五大海彼岸——即所知的彼岸。什麼是五大海呢？就是這些：過去、未來、中間、不可言說和無為。這樣，菩薩摩訶薩應當成就六波羅蜜。」
17.61“There bodhisattva great beings somehow have to avoid śrāvaka thought. And why? Because it is not the path to awakening.
17.61「菩薩摩訶薩應當遠離聲聞的思想。何以故？因為它不是菩提之道。
17.62“They have to avoid pratyekabuddha thought. And why? Because it is not the path to awakening.
17.62「他們必須避免辟支佛的想法。為什麼呢？因為這不是菩提的道路。」
17.63“They have to avoid a wearied state of mind. And why? Because it is not the path to awakening.
17.63「菩薩摩訶薩必須遠離疲惫的心態。為什麼呢？因為這不是通往菩提的道。」
17.64“They should not feel cowed when they see a beggar. And why? Because it is not the path to awakening.
17.64「菩薩摩訶薩見到乞丐時不應感到怯弱。為什麼呢？因為這不是通往菩提的道路。」
17.65“They should not feel unhappy about all the things they have given up. And why? Because it is not the path to awakening.
17.65「他們不應該對所放棄的一切事物感到不快樂。為什麼呢？因為這不是菩提之道。」
17.66“Having produced the first thought, from then on they should always give gifts and should not let that thought be in vain.
17.66「生起初發心後，從那時開始，他們應該經常佈施，不應該讓那個心念白白浪費。」
“They have to avoid those six dharmas.
「他們必須避免那六種法。」
17.67“There bodhisattva great beings should somehow not seize on a self because a self absolutely does not exist. [F.176.a] Construe seize on a sentient being, seize on a living being, and seize on a person similarly as well. And why? Because they absolutely do not exist.
17.67「那裡的菩薩摩訶薩應該以某種方式不執著於我，因為我絕對不存在。同樣地應該理解執著於有情、執著於眾生和執著於人。為什麼呢？因為它們絕對不存在。」
17.68“There bodhisattva great beings should somehow not seize on annihilation. And why? Because all dharmas have not been produced, so no dharma at all is annihilated.
17.68「那裡菩薩摩訶薩應該以某種方式不執著於斷滅。為什麼呢？因為一切法都沒有被生起，所以沒有任何法是斷滅的。
17.69“There bodhisattva great beings should somehow not seize on permanence, because a dharma that is not produced is not permanent and is not annihilated.
17.69「菩薩摩訶薩應當如何不執著常，因為未生起的法既不是常，也不是斷滅。」
17.70“There bodhisattva great beings should somehow not perceive a causal sign, because defilement absolutely does not exist.
17.70菩薩摩訶薩應當不執著相，因為染污絕對不存在。
17.71“There bodhisattva great beings should somehow not view it as a cause. And why? Because they do not consider that view.
17.71「菩薩摩訶薩應該以某種方式不將其視為因。為什麼呢？因為他們不執著於那個見。」
17.72“There bodhisattva great beings should somehow not settle down on name and form. And why? Because those things cannot be apprehended. Thus should bodhisattva great beings not settle down on name and form.
17.72「菩薩摩訶薩不應該於名色中安住。為什麼呢？因為那些事物無法執取。因此菩薩摩訶薩不應該於名色中安住。
17.73“Similarly, they should not settle down on the aggregates, constituents, and sense fields. And why? Because those dharmas do not exist through their intrinsic natures. Thus should they not settle down on the aggregates, constituents, and sense fields.
17.73「同樣地，他們不應該執著於蘊、界、處。為什麼呢？因為那些法不通過自性而存在。因此，菩薩摩訶薩不應該執著於蘊、界、處。」
17.74“There bodhisattva great beings should somehow not settle down on the three realms. And why? Because they do not exist through their intrinsic natures. Thus should they not settle down on the three realms.
17.74「菩薩摩訶薩應該不執著於三界。為什麼呢？因為它們不具有自性。因此，菩薩摩訶薩就不應該執著於三界。」
17.75“There bodhisattva great beings should somehow not cling to the three realms. And why? Because those things do not exist and cannot be apprehended. Thus should bodhisattva [F.176.b] great beings not cling to the three realms.
17.75「菩薩摩訶薩不應該以任何方式執著於三界。為什麼呢？因為那些法不存在，也無法執取。因此菩薩摩訶薩不應該執著於三界。
17.76“There bodhisattva great beings should somehow not wallow in the three realms. And why? Because they have no intrinsic nature. Thus should bodhisattva great beings not wallow in the three realms.
17.76「菩薩摩訶薩不應該沉溺於三界。為什麼呢？因為三界無自性。所以菩薩摩訶薩不應該沉溺於三界。」
17.77“There bodhisattva great beings should somehow not resort to a view of the Buddha. And why? Because by resorting to a view of the Buddha they do not see the Buddha. Thus should bodhisattva great beings not resort to a view of the Buddha.
17.77「菩薩摩訶薩不應該以任何方式執著於佛的見解。為什麼呢？因為若執著於佛的見解，就無法見到佛。所以菩薩摩訶薩不應該執著於佛的見解。」
17.78“There bodhisattva great beings should somehow not resort to a view of the Dharma. And why? Because by resorting to a view of the Dharma they do not see the Dharma. Thus should bodhisattva great beings not resort to a view of the Dharma.
17.78「菩薩摩訶薩應當不執著法的見解。為什麼呢？因為執著法的見解，就不能見到法。因此菩薩摩訶薩應當不執著法的見解。」
17.79“There bodhisattva great beings should somehow not resort to a view of the Saṅgha. And why? Because by resorting to a view of the Saṅgha they do not see the Saṅgha. Thus should bodhisattva great beings not resort to a view of the Saṅgha.
17.79「菩薩摩訶薩應該如何不執著於僧伽的見解。為什麼呢？因為執著於僧伽的見解，他們就見不到僧伽。所以菩薩摩訶薩應該如何不執著於僧伽的見解。」
17.80“There bodhisattva great beings should somehow not settle down on the view that morality is a place to resort to. And why? Because from resorting to a view of morality, morality does not become pure. Thus should bodhisattva great beings not settle down on the view that morality is a place to resort to.
17.80「那裡菩薩摩訶薩不應該對戒執著為可依靠的地方。為什麼呢？因為執著戒的見解，戒就不清淨。因此菩薩摩訶薩不應該對戒執著為可依靠的地方。」
17.81“There bodhisattva great beings should somehow not get depressed that ‘all dharmas are empty,’ because they are empty of their own particular characteristics, not empty of emptiness. Thus should bodhisattva great beings [F.177.a] not get depressed that ‘all dharmas are empty.’
17.81「菩薩摩訶薩應當以某種方式不為『一切法皆空』而感到沮喪，因為它們是空於自己特有的特徵，而非空於空性本身。因此菩薩摩訶薩不應為『一切法皆空』而感到沮喪。」
17.82“There bodhisattva great beings should somehow not oppose emptiness, because the empty is an emptiness of its own particular characteristic, therefore emptiness does not oppose emptiness. Thus should bodhisattva great beings not oppose emptiness.
17.82「菩薩摩訶薩應當不要對抗空性，因為空者是對自身特有特徵的空性，因此空性不會對抗空性。菩薩摩訶薩應當如是不對抗空性。」
17.83“There bodhisattva great beings should somehow realize emptiness, because the empty is the emptiness of emptiness, and they do not cause emptiness to be realized in emptiness. Thus should bodhisattva great beings realize emptiness.
17.83「菩薩摩訶薩應當如何證悟空，因為空是空空，他們不使空在空中被證悟。因此菩薩摩訶薩應當證悟空。
17.84“What is the bodhisattva great beings’ actualization of signlessness? It is this: not paying attention to any dharma.
17.84「菩薩摩訶薩的無相現證是什麼？就是不執著任何法。」
17.85“What is the bodhisattva great beings’ knowledge of wishlessness? It is this: that all beings in the three realms have no fixed position.
17.85「菩薩摩訶薩的無願智慧是什麼？就是：三界中的一切有情都沒有固定的地位。」
17.86“What is the bodhisattva great beings’ purification of the three spheres? It is this: the completion of the ten wholesome actions.
17.86「菩薩摩訶薩的三輪清淨是什麼？就是完成十善業。」
17.87“What is the completion of the bodhisattva great beings’ empathy and compassion for all beings? It is this: gaining great compassion.
17.87「菩薩摩訶薩圓滿一切有情的同情悲心是什麼？就是證得大悲。」
17.88“How do bodhisattva great beings not look down on all beings? It is this: because of the purity of the field of beings.
17.88「菩薩摩訶薩如何不輕視一切有情？是這樣的：因為有情的淨域是清淨的。」
17.89“What is the bodhisattva great beings’ view of the sameness of all dharmas? It is this: not adding to and not taking away from all dharmas.
17.89「菩薩摩訶薩對一切法的平等性之見是什麼？就是不增加也不減少一切法。」
17.90“What is the bodhisattva great beings’ realization of the way things are perfect? It is the absence of a realization of all dharmas.
17.90「菩薩摩訶薩對於諸法如實的證悟是什麼？就是不證悟一切法。」
17.91“What is the bodhisattva great beings’ [F.177.b] forbearance for nonproduction? The forbearance for all dharmas that are not produced, do not stop, and do not occasion anything is forbearance for nonproduction.
17.91「菩薩摩訶薩的不生忍是什麼？對於一切不生起、不止息、不造作任何事的法，所生起的忍耐，就是不生忍。」
17.92“What is the bodhisattva great beings’ knowledge of nonproduction? The knowledge that name and form are not produced is the bodhisattva great beings’ knowledge of nonproduction.
17.92「菩薩摩訶薩的不生智是什麼？名色不生的智慧，就是菩薩摩訶薩的不生智。」
17.93“What is the bodhisattva great beings’ exposition of the one way things are? The absence of habitual ideas about dual phenomena is the exposition of the one way things are.
17.93「菩薩摩訶薩對於一切法唯一真相的論議是什麼？對於二元現象沒有習氣，就是對於一切法唯一真相的論議。」
17.94“What is the bodhisattva great beings’ total destruction of thought constructions? It is not entertaining any notion of any dharma.
17.94「菩薩摩訶薩的思想戲論的完全毀滅是什麼？就是不執著任何法的任何觀念。」
17.95“What is the bodhisattva great beings’ reversal of views? It is the reversal of all the views of śrāvakas and pratyekabuddhas.
17.95「菩薩摩訶薩的見轉是什麼？就是轉變一切聲聞和辟支佛的見。」
17.96“What is the bodhisattva great beings’ reversal of afflictions? It is the forsaking of all residual impressions, connections, and afflictions.
17.96「菩薩摩訶薩的煩惱轉是什麼？就是捨棄所有的習氣、相應和煩惱。」
17.97“What is the bodhisattva great beings’ level of calm abiding and insight ? It is this: the knowledge of a knower of all aspects.
17.97「菩薩摩訶薩的止觀境界是什麼？就是一切智智。」
17.98“What is the bodhisattva great beings’ disciplined state of mind? It is not taking pleasure in the three realms.
17.98「菩薩摩訶薩的調伏心是什麼？就是不貪著三界的樂。」
17.99“What is the bodhisattva great beings’ calmed state of mind? It is when all six faculties do not radiate out.
17.99「菩薩摩訶薩的寂靜心是什麼？就是六根都不向外放射。」
17.100“What is the bodhisattva great beings’ unobstructed knowledge? It is obtaining the buddha eye.
17.100「菩薩摩訶薩的無礙智慧是什麼？就是獲得佛眼。」
17.101“What is the bodhisattva great beings’ knowledge that does not enter into attachment? It is remaining indifferent to the six sense fields.
17.101「菩薩摩訶薩的不入貪執的智慧是什麼？就是對六處保持冷漠無著。」
17.102“What is the bodhisattva great beings’ going as they want to any field? It is displaying [F.178.a] a body wherever there is a circle of retainers.
17.102「菩薩摩訶薩隨意趣往任何處是什麼？就是在有眷屬圓滿的地方顯現身體。」
17.103“What is the bodhisattva great beings’ reading the minds of all beings? It is knowing with their minds the minds and mental factors of all beings.
17.103「菩薩摩訶薩讀一切有情的心，是指什麼？就是用他們的心知道一切有情的心和心法。」
17.104“What is the bodhisattva great beings’ play with the clairvoyances? Playing with the clairvoyances, they roam from buddhafield to buddhafield in order to see the buddhas, but without entertaining any notion of a buddha.
17.104「菩薩摩訶薩的神通遊戲是什麼？菩薩摩訶薩遊戲於神通，從一個佛土遊行到另一個佛土以見諸佛，但不執著任何關於佛的概念。」
17.105“What is the bodhisattva great beings’ viewing of the buddhafields? Without moving from any one buddhafield, they also appear in all buddhafields, but they do not entertain any notion of a buddhafield.
17.105「菩薩摩訶薩觀佛土是什麼？不離任何一個佛土，他們也在所有的佛土中顯現，但他們不執著任何佛土的觀念。」
17.106“What is the bodhisattva great beings’ viewing the buddhafields and fully executing them exactly as they have seen them to be? Bestriding the level of a majestic wheel-turning emperor of world systems in a great billionfold world system, they abdicate in all those world systems in order to bring beings to maturity, but without falsely projecting anything.
17.106「菩薩摩訶薩觀佛土及如所見圓滿執持是什麼？他們以宏偉的轉輪聖王之位跨越三千大千世界，在所有那些世界中退位，為了使眾生成熟，但不虛妄地投射任何事物。」
17.107“What is the bodhisattva great beings’ attending on the buddhas? It is attending on the Dharma in order to look after beings.
17.107「菩薩摩訶薩親近諸佛是什麼？是親近法以照顧眾生。」
17.108“What is the bodhisattva great beings’ properly contemplating the buddha bodies? It is properly contemplating the body of dharmas.
17.108「菩薩摩訶薩如何正確地觀想佛身？即正確地觀想法身。」
17.109“What is the bodhisattva great beings’ knowledge of higher and lower faculties? It is standing in the ten powers and knowing the completion of the faculties by all beings.
17.109「菩薩摩訶薩的上下根的智慧是什麼？就是安住在十力中，知道一切眾生根的圓滿。」
17.110“What is the bodhisattva great beings’ purification of a buddhafield? It is purifying [F.178.b] the minds of all beings by way of not apprehending anything.
17.110「菩薩摩訶薩的淨佛土是什麼？是以不執著任何法的方式，清淨一切有情的心。」
17.111“What is the bodhisattva great beings’ illusion-like meditative stabilization? It is the meditative stabilization standing in which bodhisattva great beings do all that has to be done without mentally engaging any dharma.
17.111「菩薩摩訶薩的幻化三摩地是什麼？就是菩薩摩訶薩安住在這種三摩地中，不執著任何法而完成所有應當做的事。」
17.112“What is the bodhisattva great beings’ constantly being absorbed in meditation? It is the bodhisattva great beings’ meditative stabilization that has arisen from maturation.
17.112「菩薩摩訶薩恆常住於禪定是什麼？是菩薩摩訶薩從成熟而生起的定。」
17.113“How do bodhisattva great beings bring into being a body in line with the outcome of the wholesome roots of beings? Here they appropriate a body, when and as they want to, in line with the outcome of the wholesome roots of beings.
17.113「菩薩摩訶薩如何依照眾生善根的果報而化現身體？在此，他們依照眾生善根的果報，隨時隨地為之而化現身體。」
17.114“Why do bodhisattva great beings appropriate an existence when and as they want to? It is so they will bring beings to maturity.
17.114「菩薩摩訶薩為什麼要隨時隨意地取得有呢？是為了能夠使眾生成熟。」
17.115“How is it that bodhisattva great beings have success in line with the prayers they have made? Here bodhisattva great beings have success in line with the prayers they have made because they have completed the six perfections.
17.115「菩薩摩訶薩如何能夠成就與其所發願相應的結果？這是因為菩薩摩訶薩已經圓滿了六波羅蜜，所以能夠成就與其所發願相應的結果。」
17.116“How is it that bodhisattva great beings have a knowledge that comprehends the sounds of gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and ghosts? It is this: a detailed and thorough knowledge of creative explanations.
17.116「菩薩摩訶薩如何具足知慧，能夠領悟諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩呼羅伽、人及餓鬼所發出的聲音？就是這樣：對於創造性解釋具足詳細徹底的認知。」
17.117“How is it that bodhisattva great beings understand a river of confidence giving a readiness to speak? It is this: a detailed and thorough knowledge of the confidence giving a readiness to speak.
17.117「菩薩摩訶薩如何了解信心之河賦予言說的準備？就是對信心賦予言說準備之事的四無所畏的詳盡透徹認知。」
17.118“What is the bodhisattva great beings’ perfect entry into a womb? The bodhisattva great beings’ [F.179.a] taking birth here miraculously in all lifetimes is the bodhisattva great beings’ perfect entry into a womb.
17.118「菩薩摩訶薩的完美入胎是什麼？菩薩摩訶薩在所有生命中在這裡以神聖的方式生出，是菩薩摩訶薩的完美入胎。」
17.119“What is the bodhisattva great beings’ perfect family? That bodhisattva great beings take birth in great families is the bodhisattva great beings’ perfect family.
17.119「菩薩摩訶薩的完美家族是什麼？菩薩摩訶薩生於偉大家族，這就是菩薩摩訶薩的完美家族。」
17.120“What is the bodhisattva great beings’ perfect social class? That bodhisattva great beings take birth in great sāla tree–like royal families and great sāla tree–like brahmin families is the bodhisattva great beings’ perfect social class.
17.120「菩薩摩訶薩的圓滿種姓是什麼？菩薩摩訶薩生於如娑羅樹般偉大的剎帝利種和如娑羅樹般偉大的婆羅門種，這就是菩薩摩訶薩的圓滿種姓。」
17.121“What is the bodhisattva great beings’ perfect lineage? That bodhisattva great beings descend on the mother’s side as have the bodhisattvas of the past is the bodhisattva great beings’ perfect lineage.
17.121「菩薩摩訶薩的圓滿種族是什麼？菩薩摩訶薩母親一方的血統，就像過去的菩薩一樣，這就是菩薩摩訶薩的圓滿種族。」
17.122“What is the bodhisattva great beings’ perfect retinue? It is this, namely, having established beings in awakening, they have just a retinue of bodhisattvas. That is the bodhisattva great beings’ perfect retinue.
17.122「菩薩摩訶薩的完善眷屬是什麼？就是菩薩摩訶薩建立眾生於菩提，他們就具有菩薩的眷屬。這就是菩薩摩訶薩的完善眷屬。」
17.123“What is the bodhisattva great beings’ perfect birth? At the moment of their birth, illumination spreads though all the world systems and causes them to shake in six ways. That is the bodhisattva great beings’ perfect birth.
17.123「菩薩摩訶薩的完美生誕是什麼？在他們出生的時刻，光明遍照所有世界，並使其以六種方式搖動。這就是菩薩摩訶薩的完美生誕。」
17.124“What is the bodhisattva great beings’ perfect going forth? Bodhisattva great beings [F.179.b] go forth to homelessness with many one hundred thousand one hundred million billion beings, and those beings become definite in the three vehicles. That is the bodhisattva great beings’ perfect going forth.
17.124「什麼是菩薩摩訶薩的完美出家？菩薩摩訶薩與許多百千萬億眾生一起出家進入無家，那些眾生在三乘中獲得決定。這就是菩薩摩訶薩的完美出家。」
17.125“What is the bodhisattva great beings’ perfect spreading out of a Bodhi tree? It has a golden root, a trunk made of beryl, and branches, leaves, and petals made of the seven precious stones. Those branches, leaves, and petals spread an illumination as far as the infinite world systems in the ten directions. That is the bodhisattva great beings’ perfect spreading out of a Bodhi tree.
17.125「菩薩摩訶薩的圓滿菩提樹展現是什麼？它有金色的根，琉璃製成的樹幹，用七寶製作的枝葉和花瓣。那些枝葉和花瓣散發出光明，遍照十方無邊的世界。這就是菩薩摩訶薩的圓滿菩提樹展現。」
17.126“What is the bodhisattva great beings’ perfect completion of good qualities? The bodhisattva great beings’ purification of a buddhafield through bringing beings to maturity is the bodhisattva great beings’ perfect completion of good qualities.
17.126「什麼是菩薩摩訶薩的功德圓滿？菩薩摩訶薩通過淨佛土、成熟有情，這就是菩薩摩訶薩的功德圓滿。」
17.127“Why is it bodhisattva great beings occupying the tenth level have to be called just ‘tathāgata’? When bodhisattva great beings have completed all ten perfections, up to have completed the eighteen distinct attributes of a buddha, and knowledge of a knower of all aspects; have eliminated all residual impressions, connections, and afflictions; and have completed all buddha dharmas, because of that, Subhūti, bodhisattva great beings occupying the tenth level have therefore to be called just ‘tathāgata.’ [F.180.a]
17.127「為什麼菩薩摩訶薩安住於十地就應當被稱為如來呢？當菩薩摩訶薩已經圓滿了所有十種波羅蜜，直到已經圓滿了十八不共法，以及一切智智；已經消除了所有習氣、相應和煩惱；並且已經圓滿了所有佛法，因為這樣，須菩提，菩薩摩訶薩安住於十地就應當被稱為如來。」
17.128“Subhūti, what are the ten levels of bodhisattva great beings? Subhūti, here bodhisattva great beings practicing all six perfections with skillful means, trained in the thirty-seven dharmas on the side of awakening, up to practicing the eighteen distinct attributes of a buddha pass beyond the Śuklavipaśyanā level and pass beyond the Gotra level, Aṣṭamaka level, Darśana level, Tanū level, Vītarāga level, Kṛtāvin level, Pratyekabuddha level, and Bodhisattva level—that is to say, Subhūti, bodhisattva great beings pass beyond these nine levels and stand on the buddha level. Those, Subhūti, are the ten levels of bodhisattva great beings.
17.128「須菩提，菩薩摩訶薩的十地是什麼？須菩提，這裡菩薩摩訶薩以方便善巧修習所有六波羅蜜，於三十七覺分法中受訓，直到修習十八不共法，超越清淨見地和種性地、八忍地、見地、薄地、離欲地、已辦地、辟支佛地和菩薩地，也就是說，須菩提，菩薩摩訶薩超越這九地，安住在佛地。須菩提，這些就是菩薩摩訶薩的十地。」
“Thus, Subhūti, bodhisattva great beings have set out in the Great Vehicle.”
「這樣，須菩提，菩薩摩訶薩已經發心趣入大乘。」
17.129This was the seventeenth chapter, “Level Purification,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
17.129（結尾）