Chapter 52: Completion of Means
第五十二品：方便善巧的圓滿
52.1Then venerable Śāriputra asked venerable Subhūti, [F.207.a] “Venerable Subhūti, when bodhisattva great beings have become absorbed in the three meditative stabilizations on emptiness, signlessness, and wishlessness in a dream, do they improve on account of the perfection of wisdom?”
52.1那時舍利弗尊者問須菩提尊者：「尊者須菩提，當菩薩摩訶薩在夢中入於空、無相、無願的三三摩地時，他們是否因般若波羅蜜多而得到進步？」
52.2Venerable Śāriputra having asked that, venerable Subhūti said to him, “Venerable Śāriputra, if they improve on account of having meditated during the day, they improve in a dream like that as well. And why? Venerable Śāriputra, it is because a dream and the daytime are undifferentiated. Venerable Śāriputra, if bodhisattva great beings who practice meditation on the perfection of wisdom during the daytime have a meditation on the perfection of wisdom, then there is also a meditation on the perfection of wisdom in bodhisattva great beings’ dreams as well.”
52.2尊者舍利弗如是問已，尊者須菩提告曰：「舍利弗，若彼於晝日禪定而得進步，夢中亦如是而得進步。所以者何？舍利弗，夢與晝日無有差別。舍利弗，若菩薩摩訶薩於晝日修習般若波羅蜜多禪定，則有般若波羅蜜多禪定，菩薩摩訶薩於夢中亦有般若波羅蜜多禪定。」
52.3Venerable Subhūti having said that, venerable Śāriputra then asked him, “Venerable Subhūti, when bodhisattva great beings have made some karma in a dream is there an accumulation or diminution in their karma?”
52.3尊者須菩提說完這些話後，舍利弗尊者就問他說：「尊者須菩提，菩薩摩訶薩在夢中造作了某些業，他們的業是否會有積累或消減？」
52.4“Venerable Śāriputra,” replied Subhūti, “the Lord has said that all phenomena are like a dream, so there is no accumulation or diminution there. And why? Because you cannot apprehend any phenomenon in a dream that is accumulated or diminished.”
52.4「尊者舍利弗，世尊說一切法如夢，所以那裡沒有積集或減少。為什麼？因為你不能在夢中執著任何積集或減少的現象。」須菩提答道。
52.5“Venerable Subhūti, if it is thought about in a certain way, on waking there is also an accumulation or reduction in one’s karma,” said Śāriputra.
52.5舍利弗說：「尊者須菩提，如果以某種方式思考，在醒來後，自己的業也會有增長或減少。」
52.6Venerable Subhūti asked venerable Śāriputra in return, “Venerable Śāriputra, what would you say about the karma of someone who committed a murder during the day, and someone who dreamed about committing the murder and on waking thought, ‘I killed him. It is excellent that I killed him’?” [F.207.b]
52.6尊者須菩提反問舍利弗說：「舍利弗，對於某人在白天殺人，以及某人在夢中夢見殺人，醒後心想『我殺了他。我殺了他真是太好了』的業，你認為如何呢？」
52.7“Venerable Subhūti,” said Śāriputra, “karma does not happen without an objective support; intention does not happen without an objective support. Karma only happens with an objective support, and intention only happens with an objective support.”
52.7舍利弗說：「尊者須菩提，業不離所緣而生，思不離所緣而生。業唯有所緣而生，不離所緣而生，思唯有所緣而生，不離所緣而生。」
52.8“Exactly so, Venerable Śāriputra, exactly so!” said Subhūti. “Karma does not happen without an objective support; intention does not happen without an objective support. Venerable Śāriputra, karma only happens with an objective support, not without an objective support, and intention only happens with an objective support, not without an objective support. The intellect engages with the seen, the heard, the thought—something one has been aware of; the intellect does not engage with the unseen, the unheard, the unthought—a thing of which one has not been conscious. There, one intellectual act gets hold of defilement. Another intellectual act gets hold of purification. Therefore, Venerable Śāriputra, karma only happens with an objective support, not without an objective support, and intention only happens with an objective support, not without an objective support.”
52.8「正是如此，尊者舍利弗，正是如此！」須菩提說道，「業不是沒有所緣而生起的；思不是沒有所緣而生起的。尊者舍利弗，業只有在有所緣的情況下才會生起，沒有所緣就不會生起；思也只有在有所緣的情況下才會生起，沒有所緣就不會生起。意識與所見、所聞、所思的東西相接觸——是人已經意識到的事物；意識不與未見、未聞、未思的東西相接觸——是人未曾意識到的事物。在那裡，一種意識作用會執取染污。另一種意識作用會執取清淨。因此，尊者舍利弗，業只有在有所緣的情況下才會生起，沒有所緣就不會生起；思也只有在有所緣的情況下才會生起，沒有所緣就不會生起。」
52.9“Venerable Subhūti, the Lord has said ‘all karma is isolated and all intention is isolated,’ so how could karma happen with an objective support, and not happen without an objective support, and how could intention happen with an objective support, and not happen without an objective support?” asked Śāriputra.
52.9舍利弗問道："尊者須菩提，世尊說『一切業寂滅，一切思寂滅』，那麼業怎麼會有所緣才發生，沒有所緣就不發生；思怎麼會有所緣才發生，沒有所緣就不發生呢？"
52.10“Venerable Śāriputra,” replied Subhūti, “ordinary beings, having made each separate one into a causal sign, pile up karmas, so karma happens only with an objective support, not without an objective support; intention happens only with an objective support, not without an objective support.”
52.10須菩提答道：「尊者舍利弗，世間眾生將各各法相作為相，堆積業，所以業只有在有所緣的情況下才會發生，不會在沒有所緣的情況下發生；思也只有在有所緣的情況下才會發生，不會在沒有所緣的情況下發生。」
52.11Venerable Subhūti having said that, venerable Śāriputra asked him, [F.208.a] “Venerable Subhūti, if bodhisattva great beings in a dream give gifts, guard morality, cultivate patience, make an effort at perseverance, become absorbed in concentration, cultivate wisdom, and have also turned over those wholesome roots to unsurpassed, perfect, complete awakening, would they have been turned over to unsurpassed, perfect, complete awakening?”
52.11尊者須菩提作如是說後，尊者舍利弗問他說：「尊者須菩提，若菩薩摩訶薩在夢中布施、持戒、修習忍辱、精進努力、入於禪定、修習慧，並且已將這些善根迴向無上正等菩提，他們是否已經將其迴向無上正等菩提呢？」
52.12“Venerable Śāriputra,” said Subhūti, “you should ask this of Maitreya, the bodhisattva great being interrupted by a single birth, prophesied by the Lord to be irreversible from awakening, who has direct witness of this. He will respond with the answer.”
52.12「尊者舍利弗，」須菩提說，「你應該問彌勒，這位菩薩摩訶薩一生補處，受世尊授記不退轉於菩提，他對此有直接的證驗。他會給予答覆。」
52.13Then venerable Śāriputra said to the bodhisattva great being Maitreya, “Son of a good family, the elder Subhūti has said this: ‘You should ask this of Maitreya, the bodhisattva great being interrupted by a single birth, prophesied by the Lord to be irreversible from awakening, who has direct witness of this. He will respond with the answer.’ ”
52.13尊者舍利弗於是對菩薩摩訶薩彌勒說道："善男子，長老須菩提這樣說過：'你應當問菩薩摩訶薩彌勒，他是一生補處的菩薩摩訶薩，已蒙世尊授記為不退轉者，對此具有現量證知，他會為你回答。'"
52.14Venerable Śāriputra having said this, the bodhisattva great being Maitreya said to him, “Venerable monk Śāriputra, what do you think, will this—the designation ‘Maitreya the bodhisattva great being’—respond with the answer; or will form respond with the answer; or will feeling, perception, volitional factors, or consciousness respond with the answer; or even will that emptiness of form respond with the answer, or will that emptiness of feeling, perception, volitional factors, and consciousness [F.208.b] respond with the answer? They cannot do so. I see no dharma at all that responds with the answer, no answer that is the response, and no one to be responded to with an answer. I also see no dharma of which unsurpassed, perfect, complete awakening has been prophesied, none by which it has been prophesied, and none the prophecy is about. All those dharmas are not two and cannot be divided into two, so I do not see those dharmas.”
52.14尊者舍利弗說完這些話，菩薩摩訶薩彌勒對他說：「尊者比丘舍利弗，你認為怎樣？是『彌勒菩薩摩訶薩』這個名稱會作出回答呢？還是色會作出回答？還是受、想、行，或識會作出回答？或者色空會作出回答？還是受、想、行和識的空性會作出回答？這些都不能這樣做。我根本看不到任何法能夠作出回答，看不到有任何回答是作為回應，也看不到有任何人被回答。我也看不到任何法無上正等正覺已被授記，看不到有任何法是透過它被授記，也看不到授記所指的。所有那些法都不是二，不能被分為二，所以我看不到那些法。」
52.15Then venerable Śāriputra asked the bodhisattva great being Maitreya, “Son of a good family, have you had direct witness of those dharmas in the way you have explained them to be?”
52.15那時，尊者舍利弗問菩薩摩訶薩彌勒："善男子，你對你所解釋的這些法，是否有直接的親證呢？"
52.16“Venerable monk Śāriputra,” said Maitreya, “I do not directly witness those dharmas in the way I have explained them to be.”
52.16彌勒說：「尊者舍利弗，我並非以我所解釋的方式直接證悟那些法。」
52.17Then it occurred to venerable Śāriputra to think, “Ah! The bodhisattva great being Maitreya has a deep wisdom, exhibited in this exposition of how he has practiced the practice of the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom—practicing these without apprehending anything.”
52.17於是尊者舍利弗心想：「啊！菩薩摩訶薩彌勒具有深遠的智慧，在這個論議中顯現出來，他講述自己如何修習佈施波羅蜜多、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的修行——修習這些而不執著任何事物。」
52.18Then the Lord asked venerable Śāriputra, “Venerable Śāriputra, what do you think, do you see that dharma on account of which you come to be known as a worthy one?”
52.18世尊問舍利弗尊者說：「舍利弗，你怎樣認為？你見到那個法嗎？就是根據那個法，你被稱為阿羅漢。」
“Lord, I do not,” replied Śāriputra.
「世尊，我沒有，」舍利弗回答。
52.19“Similarly, Śāriputra,” said the Lord, “it also does not occur to bodhisattva great beings practicing the perfection of wisdom to think, ‘This dharma has been prophesied to fully awaken to unsurpassed, perfect, complete awakening, this is the dharma that is being prophesied, and this is the dharma that will be prophesied.’ Bodhisattva great beings [F.209.a] practicing like that are practicing the perfection of wisdom.
52.19「同樣地，舍利弗，」世尊說，「修習般若波羅蜜多的菩薩摩訶薩也不會想到：『這個法已經被授記將圓滿覺悟無上正等正覺，這是正在被授記的法，這是將被授記的法。』菩薩摩訶薩像這樣修習的，就是在修習般若波羅蜜多。
52.20“They are not anxious, thinking, ‘May it not be that I do not fully awaken to unsurpassed, perfect, complete awakening.’ They do fully awaken to unsurpassed, perfect, complete awakening. Śāriputra, bodhisattva great beings practicing like that are practicing the perfection of wisdom. Śāriputra, bodhisattva great beings practicing like that do not tremble, feel frightened, or become terrified, thinking, ‘May it not be that I do not fully awaken to unsurpassed, perfect, complete awakening.’ They do fully awaken to unsurpassed, perfect, complete awakening.”
52.20「他們不會心生焦慮，想著『但願我不會未能圓滿證得無上正等正覺』。他們確實圓滿證得無上正等正覺。舍利弗，菩薩摩訶薩這樣修習的就是在修習般若波羅蜜多。舍利弗，菩薩摩訶薩這樣修習的既不顫抖、不驚恐、不驚怖，也不會想著『但願我不會未能圓滿證得無上正等正覺』。他們確實圓滿證得無上正等正覺。」
52.21Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings complete the perfection of wisdom and get close to the knowledge of all aspects?”
52.21那時尊者須菩提問世尊說：「世尊，菩薩摩訶薩如何圓滿般若波羅蜜多，親近一切相智？」
52.22Venerable Subhūti having asked this, the Lord said to him, “Subhūti, when bodhisattva great beings practicing the perfection of giving see hungry beings, or see thirsty beings, or the badly clothed, or those with threadbare shawls, or thin mats, or without any mats at all, they reflect deeply, ‘I must practice the perfection of giving such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, those beings will not face those disadvantages, they will not occur in any way at all, and so that in that buddhafield those beings will have the possessions and enjoyments of the Cāturmahārājika gods, of the Trāyastriṃśa, Yāma, Tuṣita, Nirmāṇarati, and Paranirmitavaśavartin gods, the possessions and enjoyments just as they have them.’ Subhūti, bodhisattva [F.209.b] great beings practicing the perfection of giving like that complete the perfection of giving.
52.22尊者須菩提作是問已，世尊告曰：「須菩提，菩薩摩訶薩修行檀那波羅蜜多，見飢餓眾生，或見渴乏眾生，或見衣著不足眾生，或見衣衫破裂眾生，或見臥具破舊眾生，或見全無臥具眾生，深自思惟：'我當修行檀那波羅蜜多，使得我證得無上正等正覺成佛時，在我佛土中，諸眾生等不復遭遇如是困苦，毫無所缺，並且在彼佛土中，諸眾生等皆有四大天王天、三十三天、時分天、兜率天、樂變化天、他化自在天天眾的財寶和安樂，具足擁有如彼天眾之財寶安樂。'須菩提，菩薩摩訶薩如是修行檀那波羅蜜多者，圓滿成就檀那波羅蜜多。」
52.23“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of morality see beings who are killing, or see … up to beings with wrong views, or see those with a short lifespan, who are ugly, have little autonomy, a lot of trouble, few enjoyments, little charisma, in a disadvantaged family, or with missing limbs, they reflect deeply, thinking, ‘One way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, may those beings not have those faults, may they not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the perfection of morality.
52.23「再者，須菩提，當菩薩摩訶薩修習尸羅波羅蜜多時，見到眾生在殺生，或者見到……乃至眾生有邪見，或者見到那些壽命短促、容貌醜陋、自主力少、煩惱眾多、享受很少、魅力微弱、出身卑賤或者肢體殘缺的眾生，他們深深思惟，心想：『我在我的佛土中，以某種方式，當我已經圓滿證得無上正等正覺時，願那些眾生沒有那些缺陷，願它們完全不會發生。』須菩提，菩薩摩訶薩像那樣修習的，就圓滿成就尸羅波羅蜜多。」
52.24“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of patience see beings bearing malice toward each other, striking with sticks, stones, and weapons, threatening each other’s lives, they reflect deeply, ‘I must practice for awakening so that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, those beings will not have those faults, they will not occur in any way at all, and so that they think all beings are like parents, think all beings are like brothers and sisters, and have loving and beneficial thoughts.’ Subhūti, bodhisattva great beings practicing like that complete the perfection of patience [F.210.a] and get close to unsurpassed, perfect, complete awakening.
52.24「此外，須菩提，當菩薩摩訶薩修習羼提波羅蜜多時，見到眾生互相懷恨、用木棍、石頭和武器相擊、互相威脅生命，他們深入思考，『我必須為了菩提而修習，使得以某種方式在我的佛土中，當我圓滿覺醒到無上正等正覺時，那些眾生將不會有那些過失，它們完全不會出現，並且他們會把一切眾生視如父母，把一切眾生視如兄弟姐妹，擁有慈愛和利益的想法。』須菩提，菩薩摩訶薩這樣修習就圓滿了羼提波羅蜜多，並接近無上正等正覺。」
52.25“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of perseverance see beings lacking in perseverance, lazy, not taking pleasure in the three vehicles, turning their backs on the three vehicles, far from entering into the Śrāvaka Vehicle, or Pratyekabuddha Vehicle, or Buddha Vehicle, they reflect deeply, ‘I must practice the perfection of perseverance so that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, those beings will not have those faults, they will not occur in any way at all, and so that all beings will make a vigorous, stable attempt to pass into complete nirvāṇa in the Śrāvaka Vehicle, or Pratyekabuddha Vehicle, or Great Vehicle, whichever is suitable.’ Subhūti, bodhisattva great beings practicing like that complete the perfection of perseverance and get close to unsurpassed, perfect, complete awakening.
52.25「再者，須菩提，菩薩摩訶薩修習毘黎耶波羅蜜多，見到眾生缺乏精進、懶惰、不喜樂三乘、背棄三乘、遠離進入聲聞乘、辟支佛乘或佛乘，他們深入思考：『我必須修習毘黎耶波羅蜜多，以便在我的佛土中，當我圓滿成就無上正等正覺時，那些眾生將不會具有那些過失，那些過失絕不會以任何方式出現，並且使得一切眾生都能精勤穩定地努力進入圓寂涅槃——無論是適合聲聞乘、辟支佛乘或大乘的。』須菩提，菩薩摩訶薩如此修習的，完成毘黎耶波羅蜜多，並接近無上正等正覺。」
52.26“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of concentration see beings obscured by the five obscurations—desire for sense gratification, malice, drowsiness and dozing, gross mental excitement and uneasiness, and doubt—or see those under the influence of the five obscurations, or see those separated from the first concentration, up to separated from the fourth concentration, or see those separated from love, compassion, joy, and equanimity, or from the absorption in the station of endless space, absorption in the station of endless consciousness, absorption in [F.210.b] the station of nothing-at-all, and absorption in the station of neither perception nor nonperception, they reflect deeply, ‘I must practice the perfection of concentration, I must purify a buddhafield, I must bring beings to maturity so that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, those beings will not have those faults, they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the perfection of concentration and get close to unsurpassed, perfect, complete awakening.
52.26「再者，須菩提，當菩薩摩訶薩修行禪那波羅蜜多時，見到眾生被五蓋所障蔽——欲貪、恨、睡眠、粗身動惡作、疑——或見到受五蓋影響的眾生，或見到遠離初禪乃至遠離四禪的眾生，或見到遠離慈、悲、喜、舍的眾生，或遠離空無邊處定、識無邊處定、無所有處定、非想非非想處定的眾生，他們深入思考：『我必須修行禪那波羅蜜多，我必須淨化佛土，我必須成熟眾生，使得一旦在我的佛土中我證得無上正等菩提時，那些眾生就不會有這些過失，這些過失絕對不會出現。』須菩提，菩薩摩訶薩像這樣修行就圓滿了禪那波羅蜜多，並接近無上正等菩提。」
52.27“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of wisdom see beings who are intellectually confused or separated from ordinary and extraordinary right view, saying action has no effect, saying things exist and saying things do not exist, saying things are annihilated and saying things are eternal , they reflect deeply, ‘I must practice in such a way that I practice the six perfections, purify a buddhafield, and bring beings to maturity so that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, those beings will not have those faults, they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the perfection of wisdom and get close to the knowledge of all aspects. [F.211.a] [B39]
52.27「再者，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，見到眾生心意困惑，或者遠離世間和出世的正見，說業無果報，說諸法存在又說諸法不存在，說諸法斷滅又說諸法常恆，他們深深地思惟：『我應當如此修習，修習六波羅蜜，淨化佛土，成就眾生，使得我的佛土中，當我證得無上正等菩提時，那些眾生不會具有那些過失，不會以任何方式出現。』須菩提，菩薩摩訶薩如此修習，就圓滿了般若波羅蜜多，接近一切相智。」
52.28“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the three masses of beings—those destined for the perfect state, those destined to be wrong, and those not necessarily destined—they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will not even be words for those destined to be wrong, and those not necessarily destined; they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.28「此外，須菩提，當菩薩摩訶薩修行六波羅蜜多時，見三類眾生——定趣善道者、定趣惡道者，以及不定趣者——他們深思熟慮道：『我必須修行六波羅蜜多，淨化佛土，成熟眾生，使得無論如何，在我的佛土中，當我證得無上正等菩提時，定趣惡道者和不定趣者這樣的名詞都不復存在，這些情況不會以任何方式出現。』須菩提，菩薩摩訶薩以這樣的方式修行，能圓滿六波羅蜜多，逼近一切相智。」
52.29“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings in the hells, and see beings in the animal world, and the world of Yama, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will not even be words for the three terrible forms of life, they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.29「再者，須菩提，當菩薩摩訶薩修習六波羅蜜多，見到地獄中的眾生，見到畜生道的眾生，以及鬼道，他們深入思考：『我必須修習六波羅蜜多，淨化佛土，使眾生成熟，如此在我的佛土中，當我圓滿證得無上正等正覺時，不會有三惡道存在的言語，它們將不會以任何方式出現。』須菩提，菩薩摩訶薩這樣修習，圓滿六波羅蜜多，並接近一切相智。」
52.30“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see stumps, thorns, crevices, crevices in cliffs, precipices, [F.211.b] runoff from gutters, and pools of excrement on the face of the earth, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will not be those faults, they will not occur in any way at all, and it will be smooth like the palm of a baby’s hand.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.30「而且，須菩提，菩薩摩訶薩修習六波羅蜜，看到大地上的樹樁、荊棘、裂隙、懸崖裂縫、陡峭懸崖、排水溝的流水，以及糞便池，他們深深思考著：『我必須修習六波羅蜜，淨化佛土，使眾生成熟，使得在我的佛土中，無論如何，當我證得無上正等正覺時，都不會有這些缺陷，它們絕對不會以任何方式出現，而且會像嬰兒的手掌一樣光滑平坦。』須菩提，菩薩摩訶薩如是修習，圓滿六波羅蜜，接近一切相智。」
52.31“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the face of the earth made of a clay without gold and silver, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, the face of the earth will be completely covered with golden sand.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to unsurpassed, perfect, complete awakening.
52.31「此外，須菩提，當菩薩摩訶薩修習六波羅蜜時，見到大地表面由沒有金銀的泥土構成，他們深深反思：『我必須修習六波羅蜜，淨化佛土，並使眾生成熟，如此一來，在我的佛土中，當我圓滿證得無上正等菩提時，大地表面將完全被金色沙子覆蓋。』須菩提，菩薩摩訶薩像這樣修習，就圓滿了六波羅蜜，並接近無上正等菩提。」
52.32“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who have become acquisitive, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, [F.212.a] and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will be no beings who become acquisitive, they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.32「再者，須菩提，菩薩摩訶薩修習六波羅蜜時，見到眾生變得貪著，就深入思維：『我必須修習六波羅蜜，淨化佛土，成熟眾生，使得無論如何在我的佛土中，當我證得無上正等菩提時，就不會有眾生變得貪著，絕對不會出現這樣的情況。』須菩提，菩薩摩訶薩像這樣修習，就圓滿了六波羅蜜，並接近一切相智。」
52.33“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the four castes (royal caste, brahmin caste, business caste, and low caste), they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will not even be words for the four castes, they will not be made known in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.33「而且，須菩提，當菩薩摩訶薩修行六波羅蜜時，看到四種種姓（王族種姓、婆羅門種姓、商人種姓和低下種姓），他們深入思考，『我必須修行六波羅蜜，淨化佛土，使眾生成熟，以至於在我的佛土中，當我證得無上正等菩提時，甚至連四種種姓的名詞都不會存在，在任何方面都不會被提及。』須菩提，菩薩摩訶薩像這樣修行，就圓滿了六波羅蜜，並接近一切相智。」
52.34“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see privileged, middling, and deprived beings, or see beings from low families, bad families, and good families, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening beings, will not have such faults, they will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.34「而且，須菩提，當菩薩摩訶薩修行六波羅蜜時，見到有福德、中等和貧困的眾生，或見到出身卑賤家族、惡劣家族和善良家族的眾生，他們深入思考：『我應當修行六波羅蜜，清淨佛土，並使眾生成熟，如是一切方面，在我的佛土中，當我證得無上正等菩提時，眾生將不具有這樣的缺陷，這些缺陷將完全不出現。』須菩提，如是修行的菩薩摩訶薩圓滿六波羅蜜，並接近一切相智。」
52.35“Furthermore, [F.212.b] Subhūti, when bodhisattva great being practicing the six perfections see beings who are different colors, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, beings will not be different colors; rather, beings will all stand out, be beautiful and good looking, and endowed with an excellent, clear, splendid color.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.35「而且，須菩提，當菩薩摩訶薩修行六波羅蜜見到膚色不同的眾生時，他們深深思考，『我必須修行六波羅蜜，淨化佛土，並使眾生成熟，如此一來在我的佛土中，當我證得無上正等菩提時，眾生將不會有不同的膚色；相反，眾生都將卓越突出、容貌端莊美好，並具有優美、清淨、光耀的膚色。』須菩提，像這樣修行的菩薩摩訶薩完成六波羅蜜並接近一切相智。」
52.36“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see a ruler, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, no one will be designated ruler other than the Dharma king, the tathāgata, worthy one, perfectly complete Buddha; it will not occur in any other way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.36「再者，須菩提，菩薩摩訶薩修行六波羅蜜時，看到統治者，他們深深思惟：『我必須修行六波羅蜜，淨化佛土，成熟眾生，使得在我的佛土中，當我證得無上正等菩提時，除了法王、如來、阿羅漢、正等正覺者外，沒有人會被稱為統治者，絕對不會以其他方式出現。』須菩提，菩薩摩訶薩這樣修行就能圓滿六波羅蜜，接近一切相智。」
52.37“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings in different forms of life, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, [F.213.a] and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will be no different forms of life—as beings in hell, in the animal world, the world of Yama, or as gods or humans—they will not occur in any way at all. Rather, all beings will have the same work and will be inseparable from the four applications of mindfulness, up to the four detailed and thorough knowledges.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.37「而且，須菩提，當菩薩摩訶薩修行六波羅蜜時，見眾生有不同的生存形態，他們深切思考：『我必須修行六波羅蜜，淨化佛土，並使眾生成熟，如此在我的佛土中，當我證得無上正等菩提時，就不會有不同的生存形態——如地獄眾生、畜生道、鬼道，或天、人等，這些都不會出現。反而，所有眾生將具有相同的作用，並且與四念處不可分離，直至四無礙解。』須菩提，菩薩摩訶薩如此修行，就完成了六波羅蜜並接近一切相智。」
52.38“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the four birthplaces of beings—birth from an egg, birth from a womb, birth from warmth and moisture, and miraculous birth—they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will take none other than miraculous birth, and there will be no birth from an egg, birth from a womb, or from warmth and moisture; those will not occur in any way at all.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.38「此外，須菩提，當菩薩摩訶薩修習六波羅蜜時，見到眾生的四種生方式——卵生、胎生、濕生和化生——他們深思道：『我必須修習六波羅蜜，淨化佛土，使眾生成熟，使得在我的佛土中，當我圓滿證得無上正等菩提時，一切眾生都只會是化生，不會有卵生、胎生或濕生；這些都不會發生。』須菩提，菩薩摩訶薩如此修習，圓滿六波羅蜜，並趨近一切相智。」
52.39“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings lacking the five clairvoyances, they reflect deeply, ‘I must practice [F.213.b] the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will have the five clairvoyances.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.39「復次，須菩提，菩薩摩訶薩修行六波羅蜜時，見到眾生缺乏五神通，深入思惟說：『我必須修行六波羅蜜，淨化佛土，成熟眾生，使得在我的佛土中，當我證得無上正等菩提時，一切眾生都將具有五神通。』須菩提，菩薩摩訶薩如此修行，就圓滿了六波羅蜜，並接近了一切相智。」
52.40“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the feces and urine of beings, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will come to live on joy.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.40「再者，須菩提，菩薩摩訶薩修習六波羅蜜時，見到眾生的糞便和尿液，他們深入思考說：『我必須修習六波羅蜜，清淨佛土，使眾生成熟，如此在我的佛土中，當我證得無上正等菩提時，所有的眾生都將安住於喜樂中。』須菩提，菩薩摩訶薩如是修習就能圓滿六波羅蜜，並接近一切相智。」
52.41“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who do not radiate light, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will radiate self-originated light.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to [F.214.a] the knowledge of all aspects.
52.41「再者，須菩提，當菩薩摩訶薩修習六波羅蜜時，見到眾生不放光明，他們深深思惟：『我應當修習六波羅蜜，淨化佛土，使眾生成熟，如此一來，在我的佛土中，當我圓滿證得無上正等菩提時，一切眾生都將放射自然生成的光明。』須菩提，菩薩摩訶薩如此修習，便圓滿六波羅蜜，並接近一切相智。」
52.42“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see the months of all beings, as well as the half-months, seasons, and the cycle of years, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will not even be words for the months, half-months, seasons, or cycle of years of all beings.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.42「再者，須菩提，菩薩摩訶薩修行六波羅蜜，見一切有情的月份、半月、季節及年週期，深入思維：『我應修行六波羅蜜，淨化佛土，使眾生成熟，如此一來，在我的佛土中，當我證得無上正等菩提時，一切有情將不再有月份、半月、季節及年週期的言說。』須菩提，菩薩摩訶薩如是修行，便圓滿六波羅蜜，接近一切相智。」
52.43“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who live short lives, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will have infinite life.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.43「再者，須菩提，當菩薩摩訶薩修習六波羅蜜時，見到眾生壽命短促，他們深入思惟：『我必須修習六波羅蜜，淨化佛土，使眾生成熟，如此一來，在我的佛土中，當我證得無上正等正覺時，一切眾生都將具有無邊的壽命。』須菩提，菩薩摩訶薩如此修習，能夠圓滿六波羅蜜，並接近一切相智。」
52.44“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who do not have the major marks, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, [F.214.b] when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will have the thirty-two major marks of a great person.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.44「此外，須菩提，當菩薩摩訶薩修行六波羅蜜，看見眾生沒有大相時，他們深入思考：『我必須修行六波羅蜜，淨化佛土，使眾生成熟，以至於在我的佛土中，當我已經成就無上正等正覺時，一切眾生都將具有大人的三十二相。』須菩提，這樣修行的菩薩摩訶薩完成六波羅蜜，並接近一切相智。」
52.45“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who have not planted wholesome roots, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will have planted wholesome roots, and on account of having planted those wholesome roots will remain in the presence of the lord buddhas.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.45「而且，須菩提，菩薩摩訶薩修行六波羅蜜時，看見眾生沒有種植善根，他們深刻地思維：『我必須修行六波羅蜜，淨化佛土，使眾生成熟，以至於在我的佛土中，無論以何種方式，當我圓滿證得無上正等正覺時，一切眾生都會種植善根，並且因為種植了那些善根，將住於諸佛面前。』須菩提，菩薩摩訶薩這樣修行，圓滿六波羅蜜，並且接近一切相智。」
52.46“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings afflicted by disease, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will not have the four diseases that come from wind disorder, bile disorder, phlegm disorder, or disorder of the three in combination.’ Subhūti, bodhisattva great beings [F.215.a] practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.46「復次，須菩提，菩薩摩訶薩修行六波羅蜜，見到被疾病困擾的眾生，深深思考道：『我必須修行六波羅蜜，淨化佛土，度化眾生，使得在我的佛土中，當我證得無上正等菩提時，一切眾生都不會患上由風失調、膽汁失調、痰液失調，或三種失調綜合而引起的四種疾病。』須菩提，菩薩摩訶薩像這樣修行，能圓滿六波羅蜜，並接近一切相智。」
52.47“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings who have become afflicted by the three afflictions, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, all beings will not be afflicted by the three afflictions—greed, hatred, and confusion—and all beings will be free from greed, free from hate, and free from confusion.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.47「而且，須菩提，當菩薩摩訶薩修行六波羅蜜時，見到眾生被三毒所困擾，他們深深地思量道：『我必須修行六波羅蜜，淨化佛土，成熟眾生，使得在我的佛土中，當我證得無上正等正覺時，一切眾生都不會被三毒——貪、瞋、癡——所困擾，一切眾生都將遠離貪、遠離瞋、遠離癡。』須菩提，菩薩摩訶薩像這樣修行，就能圓滿六波羅蜜，並接近一切相智。」
52.48Similarly, connect this with the rest at full length, just as it has been connected in the first section.
52.48類此，當與餘文相連接，完整連接方式應如第一章節所示。
52.49“Furthermore, Subhūti, when bodhisattva great beings practicing the six perfections see beings with deficient belief, they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, even the words for the two vehicles—Śrāvaka Vehicle and Pratyekabuddha Vehicle—will not be made known, and all beings will come to have set out directly for the knowledge of all aspects.’
52.49「此外，須菩提，當菩薩摩訶薩修習六波羅蜜時，看到眾生信心不足，他們深刻地思考：『我必須修習六波羅蜜，淨化佛土，並使眾生成熟，使得在我的佛土中，當我證得無上正等正覺時，甚至聲聞乘和辟支佛乘這樣的言詞都不會被宣說，所有眾生都將直接趣向一切相智。』須菩提，菩薩摩訶薩如此修習，圓滿六波羅蜜，並接近一切相智。」
52.50“Furthermore, Subhūti, when bodhisattva great beings [F.215.b] practicing the six perfections see beings with pride in being superior they reflect deeply, ‘I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, even the words for pride in being superior will not be made known; rather, all beings will have no pride in being superior.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.50「而且，須菩提，當菩薩摩訶薩修持六波羅蜜時，看到有情眾生具有勝我憍慢，他們深深地思慮：『我應當修持六波羅蜜、淨化佛土、使眾生成熟，以至於在我的佛土中，當我圓滿證得無上正等菩提時，勝我憍慢的言詞將不被宣說，反之，一切眾生將不具有勝我憍慢。』須菩提，菩薩摩訶薩如是修持，圓滿六波羅蜜，並接近一切相智。」
52.51“Furthermore, Subhūti, bodhisattva great beings practicing the six perfections produce the thought, ‘If, in my buddhafield, life is finite, light is finite, and the community of monks is finite, I will not, for the time being, fully awaken to unsurpassed, perfect, complete awakening. Rather, I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that one way or the other in my buddhafield, when I have fully awakened to unsurpassed, perfect, complete awakening, there will be infinite life, infinite light, and an infinite community of monks.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.51「復次，須菩提！菩薩摩訶薩修習六波羅蜜，生如是心：『若我佛土中壽命有限、光明有限、僧伽有限，我暫時不能圓滿無上正等菩提。我應當修習六波羅蜜，莊嚴佛土，成熟有情，令我證得無上正等正覺時，於我佛土中壽命無邊、光明無邊、僧伽無邊。』須菩提！菩薩摩訶薩如是修習，圓滿六波羅蜜，親近一切相智。」
52.52“Furthermore, Subhūti, bodhisattva great beings practicing the six perfections reflect deeply, ‘If at that time my buddhafield is a single one I will not, for the time being, [F.216.a] fully awaken to unsurpassed, perfect, complete awakening. Rather, I must practice the six perfections, purify a buddhafield, and bring beings to maturity such that when I have gained awakening, one way or the other there will be as many buddhafields as there are sand particles in the Gaṅgā River.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.
52.52「此外，須菩提，菩薩摩訶薩修行六波羅蜜時深思念言：『若我當時的佛土只有一個，我暫時不應成就無上正等正覺。我應當修行六波羅蜜，清淨佛土，成熟眾生，使得當我證得菩提時，無論如何，我的佛土數量應如恆河沙粒那般眾多。』須菩提，菩薩摩訶薩如是修行者，圓滿六波羅蜜，趨近一切相智。」
52.53“Furthermore, Subhūti, bodhisattva great being practicing the six perfections should reflect deeply, ‘Oh! Saṃsāra is long. Oh! The world of beings is limitless.’ And they should properly pay attention to this: ‘Oh! This saṃsāra is boundless like space. Oh! This world of beings is also boundless like space. Here there is nobody in saṃsāra, and there is nobody liberated either.’ Subhūti, bodhisattva great beings practicing like that complete the six perfections and get close to the knowledge of all aspects.”
52.53「再者，須菩提，菩薩摩訶薩修行六波羅蜜時應當深深思維：『哎呀！輪迴是長遠無邊的。哎呀！眾生的世界是無限的。』並應當如實觀照這一點：『哎呀！這個輪迴如虛空般無邊無界。哎呀！這個眾生的世界也如虛空般無邊無界。在這裡輪迴中沒有任何人，解脫中也沒有任何人。』須菩提，菩薩摩訶薩這樣修行的，能夠圓滿六波羅蜜，並且接近一切相智。」
52.54This was the fifty-second chapter, “Completion of Means,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
52.54（結尾）