Chapter 45: A Boat
第四十五品：船喻
45.1“To illustrate, Subhūti, you should know that when a boat has broken up on the ocean, unless those people who are standing in it grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not reach the shore of the ocean and will die. Subhūti, when a boat has broken up on the ocean, those people who have it in mind to grab hold of a log, or an inflated skin, or a human corpse as a support, Subhūti, they will not die in the ocean; they will happily cross over the ocean and stand on dry land. Similarly, Subhūti, those sons of a good family or daughters of a good family in the Bodhisattva Vehicle endowed with just faith and just joy who do not write out, clearly articulate, recite, or properly pay attention to the sūtras connected with this deep perfection of wisdom, and similarly, connect this with do not write out, clearly articulate, recite, or hold as a support the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving, and similarly, connect this with each, up to do not write out, clearly articulate, recite, properly pay attention to, or hold as a support the knowledge of all aspects—you should know about these people in the Bodhisattva Vehicle who have set forth to the knowledge of all aspects that in the interim they will get into trouble on the path. They [F.150.a] will actualize the śrāvaka level or pratyekabuddha level. Subhūti, those people in the Bodhisattva Vehicle who have faith, have forbearance, have serene confidence, have a surpassing aspiration, have enjoyment, have belief, have renunciation, and have not given up the effort for full awakening to unsurpassed, complete awakening will write out, clearly articulate, recite, and properly pay attention to this perfection of wisdom. Look, Subhūti, those sons of a good family or daughters of a good family with faith, forbearance, serene confidence, a surpassing aspiration, belief, and renunciation, who have not given up the effort for unsurpassed, complete awakening, and those who assist the perfection of wisdom, up to assist the knowledge of all aspects will not get into trouble in the interim. They pass beyond the śrāvaka and pratyekabuddha levels and, having brought beings to maturity and purified a buddhafield, fully awaken to unsurpassed, complete awakening.
45.1「須菩提，比方說，當一艘船在大海中破裂時，除非船上的人抓住一根木頭、一個充氣的皮囊或一具人類屍體作為支撑，須菩提，否則他們無法到達大海的彼岸，會死亡。須菩提，當一艘船在大海中破裂時，那些想要抓住一根木頭、一個充氣的皮囊或一具人類屍體作為支撑的人，須菩提，他們不會在大海中死亡；他們會歡樂地渡過大海，站在乾燥的陸地上。同樣地，須菩提，那些在菩薩乘中的善男子或善女人，僅具有信心和歡喜心，但不抄寫、不清楚闡述、不背誦、不正確思惟與這深般若波羅蜜多相連的經典，同樣地，連接此點不抄寫、不清楚闡述、不背誦或不持守作為支撑的禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多或檀那波羅蜜多，同樣地依次連接各項，直至不抄寫、不清楚闡述、不背誦、不正確思惟或不持守作為支撑一切相智—你應該知道這些在菩薩乘中已出發邁向一切相智的人，在中間會在道路上遭遇困難。他們會成就聲聞地或辟支佛地。須菩提，那些在菩薩乘中具有信心、忍辱、寧靜信心、殊勝願、歡樂、信念、出家，且未放棄追求無上正等正覺的完全覺醒之精進的人，會抄寫、清楚闡述、背誦和正確思惟這般若波羅蜜多。看啊，須菩提，那些具有信心、忍辱、寧靜信心、殊勝願、信念和出家的善男子或善女人，未放棄追求無上正等正覺之精進，那些輔助般若波羅蜜多的人，直至輔助一切相智的人，不會在中間遭遇困難。他們超越聲聞和辟支佛地，成熟眾生、清淨佛土，圓滿覺醒於無上正等正覺。」
45.2“To illustrate further, Subhūti, when a man or a woman has it in mind to ladle water into an unfired, unbaked pot, you should know, Subhūti, that pot does not last long; straight away it gets ruined and dissolves. And why? Because that pot has not been fired and therefore afterward goes back to being ordinary earth. Similarly, Subhūti, if those sons of a good family or daughters of a good family in the Bodhisattva Vehicle who have faith in, [F.150.b] have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, but still are not assisted by the perfection of wisdom; are not assisted by skillful means; are not assisted by the perfection of concentration, perfection of perseverance, perfection of patience, perfection of morality, or perfection of giving; are not assisted by inner emptiness, up to are not assisted by emptiness that is the nonexistence of an intrinsic nature; are not assisted by the applications of mindfulness, right efforts, legs of miraculous power, faculties, powers, limbs of awakening, or path; are not assisted by the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, or eighteen distinct attributes of a buddha; up to are not assisted by the knowledge of all aspects, then in the interim those sons of a good family or daughters of a good family will get into trouble. Subhūti, in the interim what trouble do those sons of a good family or daughters of a good sfamily in the Bodhisattva Vehicle get into? It is this, namely, the śrāvaka level and the pratyekabuddha level.
45.2「須菩提，進一步說，當男人或女人用心將水舀入一個未經燒製、未經烘烤的陶罐時，你應當知道，須菩提，那個陶罐不會持久；它立刻就會破損並溶解。為什麼呢？因為那個陶罐沒有被燒製，所以之後又回到普通的土壤。同樣地，須菩提，如果菩薩乘中的那些善男子或善女人雖然具有對無上正等正覺滿足圓滿所願而未放棄精進的信心、忍辱、歡喜、信心、殊勝願、享受、信念與祭祀，但仍然沒有得到般若波羅蜜多的輔助；沒有得到方便善巧的輔助；沒有得到禪那波羅蜜多、毘黎耶波羅蜜多、羼提波羅蜜多、尸羅波羅蜜多或檀那波羅蜜多的輔助；沒有得到內空乃至無性空的輔助；沒有得到念處、正勤、神足、根、力、覺支或道的輔助；沒有得到十如來力、四無所畏、四無礙解或十八不共法的輔助；乃至沒有得到一切相智的輔助，那麼在這期間，那些善男子或善女人將會陷入困境。須菩提，在這期間，菩薩乘中的那些善男子或善女人陷入什麼困境呢？就是聲聞地和辟支佛地。
45.3“To illustrate further, Subhūti, when a man or a woman has ladled river, or spring, or lake, or pond, or tank water into a fired pot you should know, Subhūti, that pot will happily make it back home. Similarly, if bodhisattva great beings who have faith in, have forbearance for, [F.151.a] take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening are assisted by the perfection of wisdom, are assisted by skillful means, up to the knowledge of all aspects, then you should know, Subhūti, that those bodhisattva great beings will not in the interim get into trouble on the path—that is, on the śrāvaka level or the pratyekabuddha level—and without harm will fully awaken to unsurpassed, complete awakening.
45.3「須菩提，再比喻說，當一個男人或女人把河水、泉水、湖水、池水或水池中的水裝入一個已經燒製好的陶罐中時，須菩提，你應該知道，那個陶罐會順利地帶著水回到家。同樣地，須菩提，如果菩薩摩訶薩具有信心、具有忍辱、歡喜、具有清淨信、具有殊勝願、享受、具有信念、為之獻祭，並且對無上正等正覺的成就沒有放棄精進，並且受到般若波羅蜜多的幫助、受到方便善巧的幫助，直到一切相智的幫助，那麼，須菩提，你應該知道，那些菩薩摩訶薩在中間不會在道路上遇到困難——也就是說，在聲聞地或辟支佛地上——並且會無害地圓滿覺悟無上正等正覺。」
45.4“To illustrate further, Subhūti, if an oceangoing ship that has not been well joined, with leaks unpatched and heavily loaded with goods, is launched on the water, Subhūti, you should know in the interim that boat will sink, the goods going one way and the boat another, and such a trader as that, unskilled in means, will meet with great harm and become separated from the great jewels. Similarly, Subhūti, bodhisattvas who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, but still are not assisted by the perfection of wisdom, are not assisted by skillful means, up to are not assisted by the knowledge of all aspects, then, Subhūti, those bodhisattva great beings will get into trouble in the interim and lose a great profit—namely, they will lose the heap of jewels that is the knowledge of all aspects. Subhūti, [F.151.b] in the interim what trouble do those bodhisattva great beings get into? It is this, namely, the śrāvaka level and the pratyekabuddha level.
45.4「再舉個例子，須菩提，若有一艘海船，結構不夠堅固，漏洞未曾修補，裝載著沉重的貨物，被放入水中，須菩提，你應當知道，那艘船在此期間會沉沒，貨物四散一處，船隻另外一處，這樣一位不善於方便善巧的商人會遭受大的傷害，與珍寶分離。同樣地，須菩提，菩薩具有信心、具有忍辱、具有喜悅、具有清淨的信念、具有殊勝的願力、享受、具有信仰、為之犧牲奉獻，並且沒有放棄對無上正等正覺圓滿覺悟的精進，但仍然未被般若波羅蜜多所護持，未被方便善巧所護持，乃至未被一切相智所護持，那麼，須菩提，這些菩薩摩訶薩將在此期間遭遇困難，失去大的利益——也就是說，他們將失去作為一切相智的珍寶堆積。須菩提，在此期間那些菩薩摩訶薩遭遇什麼困難呢？就是這個，也就是聲聞地和辟支佛地。」
45.5“To illustrate further, Subhūti, if a man gifted with intelligence plies his way on an oceangoing ship that has been well joined, with the leaks patched, you should know, Subhūti, in the interim that boat will not break up and will reach where it is going. Similarly, Subhūti, bodhisattva great beings who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, and are also assisted by the perfection of wisdom, are also assisted by skillful means as well, up to are assisted by the knowledge of all aspects as well, then, Subhūti, those bodhisattva great beings will not turn back in the interim from unsurpassed, complete awakening. And why? Because, Subhūti, those bodhisattva great beings have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, and are assisted by the perfection of wisdom, also are assisted by skillful means, up to and are assisted by the knowledge of all aspects as well. Those bodhisattvas do not fall to the śrāvaka level or the pratyekabuddha level.
45.5「須菩提，再進一步說，若有一位聰慧的男子或女子乘坐一艘造工精良、補漏完善的遠洋船舶，須菩提，你應該知道，在這個期間那艘船不會破裂，並會到達目的地。同樣地，須菩提，菩薩摩訶薩具有對無上正等正覺的信心、忍辱、歡喜、清淨信、殊勝願、享受、信念、施捨，並且沒有放棄為無上正等正覺而精進，同時還受到般若波羅蜜多的幫助、受到方便善巧的幫助，直到受到一切相智的幫助，那麼，須菩提，這些菩薩摩訶薩在此期間將不會退轉於無上正等正覺。為什麼呢？須菩提，因為這些菩薩摩訶薩具有對無上正等正覺的信心、忍辱、歡喜、清淨信、殊勝願、享受、信念、施捨，並且沒有放棄為無上正等正覺而精進，並受到般若波羅蜜多的幫助，也受到方便善巧的幫助，直到也受到一切相智的幫助。這些菩薩不會墮入聲聞地或辟支佛地。」
45.6“To illustrate further, Subhūti, if there is a very old, decrepit, one hundred and twenty-year-old man [F.152.a] and he falls sick in his body with a wind , or bile, or phlegm disorder, or a disorder from them in combination, what do you think, Subhūti, does that man have the power to get up as he personally might want to do?”
45.6「須菩提，進一步來說，如果有一位很老邁、衰弱的一百二十歲老人，他的身體患上了風病、膽病、痰病或者由它們組合引起的疾病，你認為如何，須菩提，那個人有力量能夠按照他自己的意願站起來嗎？」
“No, Lord,” said Subhūti.
「不，世尊，」須菩提說。
45.7“Subhūti, does that man get up?” asked the Lord.
45.7「須菩提，那個人能起來嗎？」世尊問道。
“Lord,” replied Subhūti, “even were that man able to get up from a chair, still, because of his old age and his sickness he is frail, so he would not have the strength to go one krośa or two krośa. Even though he is able to get up from a chair he is not able to go.”
「世尊，」須菩提回答，「即使那個人能從椅子上站起來，但因為他年老體衰，身體孱弱，也沒有力量能走一俱盧舍或兩俱盧舍的距離。即使他能從椅子上站起來，他也無法走遠。」
45.8“Similarly, Subhūti,” continued the Lord, “even though bodhisattva great beings have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening, because they have not also been assisted by the perfection of wisdom, up to have not been assisted by the knowledge of all aspects, then, Subhūti, because those bodhisattva great beings thus have not been assisted by the perfection of wisdom and have not been assisted by skillful means, they will fall in the interim to the śrāvaka level or the pratyekabuddha level.
45.8「同樣地，須菩提，」世尊繼續說，「縱然菩薩摩訶薩對無上正等正覺有信心、有忍耐、歡喜、有清淨信心、有殊勝願力、樂於其中、有信念、曾為其做過祭祀，並且沒有放棄為了無上正等正覺而付出的努力，但因為他們沒有被般若波羅蜜多所幫助，乃至沒有被一切相智所幫助，那麼，須菩提，因為這些菩薩摩訶薩沒有被般若波羅蜜多所幫助，也沒有被方便善巧所幫助，他們會在中途墮落到聲聞地或辟支佛地。」
45.9“To illustrate further, Subhūti, it is like two strong people lifting up from under his left and right armpits that same very old, decrepit, one hundred and twenty-year-old man who has fallen sick in his body with a wind , or bile, or phlegm disorder, or a disorder from them in combination, [F.152.b] and raising him up out of that chair, saying, ‘Hey! You sir! Held and supported by us go where you want to go, wherever you like. In the interim, up to arriving in that place, you will not fall.” Similarly, Subhūti, you should know that if bodhisattva great beings who have faith in, have forbearance for, take joy in, have serene confidence in, have a surpassing aspiration toward, enjoy, have belief in, have sacrificed for, and have not given up the effort for full awakening to unsurpassed, complete awakening have also been assisted by the perfection of wisdom and also have been assisted by skillful means, those bodhisattva great beings will not turn back in the interim; those bodhisattva great beings have the power to reach that ground—namely, unsurpassed, complete awakening.”
45.9「須菩提，進一步說，譬如兩個強壯的人從一個很老、衰弱、一百二十歲的老人的左右腋下扶起他，那個老人因為身體患了風病、膽病、痰病，或這些病兼合而起的疾病而臥在椅子上，把他從椅子上舉起來，說：『嘿！您老人家！被我們扶持著，您隨意要去哪裡就去哪裡吧。在此期間，直到到達那個地方，您都不會摔倒。』同樣地，須菩提，你應該知道，如果菩薩摩訶薩對無上正等正覺具有信心、具有忍力、具有歡喜、具有信心、具有殊勝願、具有歡樂、具有信念、為之做過祭祀、並未放棄精進，同時也被般若波羅蜜多輔助，也被方便善巧輔助，那麼這些菩薩摩訶薩在此期間將不會退轉；這些菩薩摩訶薩具有力量到達那個地——即無上正等正覺。」
45.10Subhūti then asked, “How is it, Lord, that those sons of a good family or daughters of a good family who have set out in the Bodhisattva Vehicle have not been assisted by the perfection of wisdom and have not been assisted by skillful means and even fall to the śrāvaka level and the pratyekabuddha level?”
45.10須菩提則問道：「世尊，那些已經發心趨向菩薩乘的善男子或善女人，為什麼因為沒有得到般若波羅蜜多的幫助，也沒有得到方便善巧的幫助，甚至會退墮到聲聞地和辟支佛地呢？」
45.11“Excellent, Subhūti, excellent that you have it in mind to inquire of the tathāgata, worthy one, perfectly complete Buddha about this topic!” said the Lord. “Subhūti, here, right from the beginning when bodhisattvas give a gift they give the gift with a mindstream that has fallen into grasping at ‘I’ and grasping at ‘mine.’ When they guard morality, are patient, make a vigorous effort, [F.153.a] are absorbed in concentration, and cultivate wisdom, they cultivate wisdom with a mind that has fallen into grasping at ‘I’ and grasping at ‘mine.’ While giving a gift it occurs to them to think, ‘I am giving a gift; this gift has to be given; I am generous. I am protecting morality; morality has to be cultivated by me; I am moral. I am being patient; patience has to be cultivated by me; I am patient. I am making an effort; effort has to be made by me; I am industrious. I am becoming absorbed in concentration; concentration has to be cultivated by me; I am in possession of concentration. I am cultivating wisdom; wisdom has to be cultivated by me; I am wise.’ Thus, on account of that giving they falsely project things. They falsely project ‘that gift.’ They falsely project, ‘It is my gift.’ Similarly, they falsely project ‘morality, patience, perseverance, and concentration,’ as well as ‘wisdom.’ On account of wisdom they falsely project things. They falsely project, ‘This is my wisdom.’
45.11「善哉，善哉，須菩提，你能夠想到這樣的念頭，向如來、應供、正等正覺者詢問這個問題，實在是太好了！」世尊說道。「須菩提，在這裡，菩薩從最初開始佈施時，就以已經陷入執著於『我』和執著於『我的』的心流來佈施禮物。當他們守護戒律、修習忍辱、精進努力、[F.153.a] 專注禪定以及修習智慧時，他們以已經陷入執著於『我』和執著於『我的』的心來修習智慧。當他們佈施禮物時，心中會產生這樣的思想：『我在佈施禮物；這份禮物必須被佈施；我是慷慨的。我在守護戒律；戒律必須由我來修習；我是有德行的。我在修習忍辱；忍辱必須由我來修習；我是有耐心的。我在精進努力；精進必須由我來做；我是勤勉的。我在專注禪定；禪定必須由我來修習；我具有禪定。我在修習智慧；智慧必須由我來修習；我是有智慧的。』因此，由於那個佈施，他們虛妄地執著事物。他們虛妄地執著『那份禮物』。他們虛妄地執著『這是我的禮物』。同樣地，他們虛妄地執著『戒律、忍辱、精進和禪定』，以及『智慧』。由於智慧，他們虛妄地執著事物。他們虛妄地執著『這是我的智慧』。」
45.12“And why? Because these thought constructions do not exist in the perfection of giving because the perfection of giving has gone to the farthest limit. These thought constructions do not exist in the perfection of morality. Similarly, thought construction also does not arise in the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom. And why? Because, whereas the perfection of wisdom has gone to the farthest limit, those in the Bodhisattva Vehicle [F.153.b] neither know the farthest limit nor know the farther shore, so they have not been assisted by the perfection of giving; have not been assisted by the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, or the perfection of wisdom; up to have not been assisted by the knowledge of all aspects, and hence fall to the śrāvaka level and the pratyekabuddha level and do not go forth to the knowledge of all aspects.
45.12「為什麼呢？因為這些思在檀那波羅蜜多中不存在，因為檀那波羅蜜多已經到達究竟。這些思在尸羅波羅蜜多中不存在。同樣地，思也不在羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多或般若波羅蜜多中生起。為什麼呢？因為，雖然般若波羅蜜多已經到達究竟，但菩薩乘中的人既不認識究竟，也不認識彼岸，所以他們沒有被檀那波羅蜜多所輔助；沒有被尸羅波羅蜜多、羼提波羅蜜多、毘黎耶波羅蜜多、禪那波羅蜜多或般若波羅蜜多所輔助；乃至沒有被一切相智所輔助，因此墮落到聲聞地和辟支佛地，而不能前往一切相智。」
45.13“Subhūti, how is it that a son of a good family or daughter of a good family in the Bodhisattva Vehicle comes to be without skillful means? Subhūti, here, right from the beginning it occurs to a son of a good family or daughter of a good family in the Bodhisattva Vehicle giving a gift without skillful means, guarding morality without skillful means, cultivating patience without skillful means, making an effort without skillful means, becoming absorbed in concentration without skillful means, and cultivating wisdom without skillful means that, ‘I am giving a gift; it has to be given to them; this gift has to be given. I am protecting morality. I am cultivating patience. I am making an effort. I have to become absorbed in concentration. I have to cultivate wisdom; wisdom has to be cultivated.’ So, they falsely project on account of that giving. They falsely project on account of the gift. They falsely project, ‘I am generous.’ They falsely project that it is moral. They falsely project on account of morality. They falsely project, ‘I am moral.’ They falsely project patience. They falsely project on account of patience. [F.154.a] They falsely project, ‘I am patient.’ They falsely project perseverance. They falsely project on account of perseverance. They falsely project, ‘I am industrious.’ They falsely project concentration. They falsely project on account of concentration. They falsely project, ‘I am in possession of concentration.’ They falsely project wisdom. They falsely project on account of wisdom. They falsely project, ‘I am wise.’
45.13「須菩提，菩薩乘中的善男子或善女人為什麼會缺乏方便善巧呢？須菩提，在這裡，從最初開始，菩薩乘中的善男子或善女人佈施時就缺乏方便善巧，守護戒律時缺乏方便善巧，修習忍辱時缺乏方便善巧，精進時缺乏方便善巧，入禪定時缺乏方便善巧，修習慧時也缺乏方便善巧。他們會這樣想：『我在佈施，必須給予他人，這個佈施必須被施捨。我在守護戒律。我在修習忍辱。我在精進。我必須入禪定。我必須修習慧，慧必須被修習。』因此，他們在那佈施上產生虛妄分別。他們對佈施產生虛妄分別。他們虛妄分別『我是慷慨的』。他們虛妄分別那是道德的。他們對戒律產生虛妄分別。他們虛妄分別『我是有德的』。他們虛妄分別忍辱。他們對忍辱產生虛妄分別。他們虛妄分別『我是耐心的』。他們虛妄分別精進。他們對精進產生虛妄分別。他們虛妄分別『我是勤勉的』。他們虛妄分別禪定。他們對禪定產生虛妄分別。他們虛妄分別『我具足禪定』。他們虛妄分別慧。他們對慧產生虛妄分別。他們虛妄分別『我是有智慧的』。」
45.14“And why? Because those thought constructions do not exist in the perfection of giving as thought constructs them. And why? Because that—namely, the perfection of giving—has gone to the farthest limit. Similarly, connect this with because that—namely, the perfection of wisdom—has gone to the farthest limit. This is because those thought constructions do not exist in the perfection of wisdom as thought constructs them. And why? Because whereas that perfection of wisdom has gone to the farthest limit, those sons of a good family in the Bodhisattva Vehicle neither know the farthest limit nor know the farther shore. They have not been assisted by the perfection of giving. Similarly, connect this with each as before, up to they have not been assisted by the perfection of wisdom, up to have not been assisted by the knowledge of all aspects, and hence fall to the śrāvaka level and the pratyekabuddha level and do not go forth to the knowledge of all aspects. Therefore, Subhūti, bodhisattva great beings who have not been assisted by the perfection of wisdom and skillful means fall to the śrāvaka level and the pratyekabuddha level.
45.14「為什麼呢？因為那些思想造作在佈施波羅蜜多中不存在，如同它們被思想所造作的那樣。為什麼呢？因為佈施波羅蜜多已經到達究竟。同樣地，將這一點與以下內容相連接：因為般若波羅蜜多已經到達究竟。這是因為那些思想造作在般若波羅蜜多中不存在，如同它們被思想所造作的那樣。為什麼呢？因為般若波羅蜜多已經到達究竟，而菩薩乘中的那些善男子既不知道究竟，也不知道彼岸。他們沒有被佈施波羅蜜多所幫助。同樣地，將這一點與之前的每一項相連接，直到他們沒有被般若波羅蜜多所幫助，直到沒有被一切相智所幫助，因此他們墮入聲聞地和辟支佛地，不能前往一切相智。是故，須菩提，那些沒有被般若波羅蜜多和方便善巧所幫助的菩薩摩訶薩墮入聲聞地和辟支佛地。」
45.15“How is it, Subhūti, that bodhisattva great beings assisted by the perfection of wisdom and skillful means do not fall to the śrāvaka level or the pratyekabuddha level [F.154.b] and reach unsurpassed, complete awakening?
45.15「須菩提，菩薩摩訶薩蒙受般若波羅蜜多和方便善巧的幫助，如何不墮聲聞地和辟支佛地，而能證得無上正等正覺呢？」
45.16“Subhūti, here, right from the beginning it does not occur to bodhisattva great beings when giving a gift, up to cultivating wisdom, to falsely project with a thought that has fallen into grasping at ‘I’ and grasping at ‘mine’ that, ‘I am giving a gift; this gift has to be given; the gift has to be given to them.’ Similarly, connect this with each, up to the perfection of wisdom. They do not falsely project giving. They do not falsely project on account of a gift. They do not falsely project, ‘This is my gift.’ Similarly, connect this with each, up to They do not falsely project the perfection of wisdom. They do not falsely project anything on account of wisdom. They do not falsely project, ‘This is my wisdom.’
45.16「須菩提，在這裡，菩薩摩訶薩從一開始布施禮物直到培養慧根，都不會因為落入對「我」和「我的」的執著而產生虛妄分別的念頭，以為『我在布施禮物；這個禮物必須被布施；禮物必須被布施給他們』。同樣地，這個道理適用於各個方面，直到般若波羅蜜多。他們不對布施產生虛妄分別。他們不因為禮物而產生虛妄分別。他們不產生虛妄分別『這是我的禮物』。同樣地，這個道理適用於各個方面，直到他們不對般若波羅蜜多產生虛妄分別。他們不因為智慧而產生任何虛妄分別。他們不產生虛妄分別『這是我的智慧』。」
45.17“And why? Because the thought construction on account of which there is false projection does not exist in the perfection of giving, up to the thought construction on account of which there is false projection does not exist in the perfection of wisdom. That—namely, the perfection of giving—up to the perfection of wisdom has gone to the farthest limit. And those bodhisattvas, furthermore, know the farthest limit and know the farther shore, so they have been assisted by the perfection of giving. They have been assisted by the perfection of morality, the perfection of patience, the perfection of perseverance, the perfection of concentration, and the perfection of wisdom, up to have been assisted by the knowledge of all aspects, and hence do not fall to the śrāvaka level or the pratyekabuddha level and go forth to the knowledge of all aspects.
45.17「為什麼呢？因為導致虛妄分別的思想造作在佈施波羅蜜多中不存在，直到導致虛妄分別的思想造作在般若波羅蜜多中不存在。那就是說，佈施波羅蜜多直到般若波羅蜜多已經到達究竟。而且那些菩薩，進一步來說，知道究竟，也知道彼岸，所以他們已經得到佈施波羅蜜多的幫助。他們得到了尸羅波羅蜜多、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的幫助，直到得到一切相智的幫助，因此他們不會墮落到聲聞地或辟支佛地，並且趣向一切相智。」
45.18“It is thus, Subhūti, that the bodhisattva great beings have been assisted by the perfection of wisdom and similarly have been assisted [F.155.a] by skillful means so they do not fall to the śrāvaka level or the pratyekabuddha level. Similarly, connect this with all the bright side just as you have with the dark side.”
45.18「須菩提，菩薩摩訶薩如是被般若波羅蜜多所助，同樣被方便善巧所助，因此不墮聲聞地或辟支佛地。同樣地，用你對暗面的方式來連接所有的光明面。」
45.19This was the forty-fifth chapter, “Boat,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B35]
45.19（結尾）