Chapter 62: Leaping Above Absorption
第六十二品 超越三昧
62.1Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of giving?”
62.1那時，尊者須菩提向世尊請問：「世尊，菩薩摩訶薩住於尸羅波羅蜜多，如何圓滿檀那波羅蜜多？」
62.2Venerable Subhūti having asked this, the Lord replied to him, “Subhūti, here bodhisattva great beings standing in the perfection of morality do not grasp the śrāvaka level or pratyekabuddha level as absolute on account of any rule , be it a rule to do with body or speech or mind. Standing in the perfection of morality they do not kill beings. They do not steal, do not engage in illicit sex because of lust, do not lie, [F.278.b] do not insult, do not engage in backbiting, do not babble nonsense, do not covet, do not bear malice, and do not have a wrong view. Standing in that perfection of morality, whatever the gift they give, be it food to those who are begging for food, something to drink to those who want something to drink, incense to those who want incense, transport to those who want transport, clothes to those who want clothes, flower garlands to those who want flower garlands, creams to those who want creams, beds to those who want beds, seats to those who want seats, a lamp to those who want a lamp, prerequisites for those who need the prerequisites, up to whatever human requirements are appropriate, they make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening. They make a dedication in such a way that it is not a dedication to the śrāvaka level or the pratyekabuddha level. In that way, Subhūti, the bodhisattva great beings practicing the perfection of morality incorporate the perfection of giving.”
62.2尊者須菩提這樣問了以後，世尊給他回答說：「須菩提，這裡菩薩摩訶薩安住在尸羅波羅蜜多中，因為任何戒律——無論是與身有關的戒律，或者與語有關的戒律，或者與意有關的戒律——都不執取聲聞地或辟支佛地為絕對的。安住在尸羅波羅蜜多中，他們不殺害眾生，不偷盜，不因為貪慾而邪淫，不撒謊，不辱罵，不進行兩舌，不說廢話，不貪戀，不懷恨，也不有邪見。安住在那尸羅波羅蜜多中，無論他們施捨什麼禮物——是食物給乞討食物的人，是飲料給想要飲料的人，是香給想要香的人，是交通工具給想要交通工具的人，是衣服給想要衣服的人，是花環給想要花環的人，是香膏給想要香膏的人，是床給想要床的人，是座位給想要座位的人，是燈給想要燈的人，是資具給需要資具的人，乃至於適合任何人的需求——他們都將這禮物轉變為所有眾生共同享有的，並將其迴向無上正等正覺。他們以這樣的方式進行迴向，使得它不是對聲聞地或辟支佛地的迴向。須菩提，菩薩摩訶薩就是以這種方式，在實踐尸羅波羅蜜多時融攝檀那波羅蜜多。」
62.3“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of patience?”
62.3「世尊，菩薩摩訶薩安住在尸羅波羅蜜多中，如何圓滿羼提波羅蜜多？」
62.4“Subhūti, here if every being were to chop and carry off every major or minor part of the body of bodhisattva great beings standing in the perfection of morality, it would not disturb even a single production of their thought of awakening. They would not nurse pent-up anger and would not bear malice. Rather, it would occur to them to think, ‘I have found every being chopping and carrying off the major or minor parts of my body [F.279.a] like that as something very useful.’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of patience.”
62.4「須菩提，這裡假如一切有情把菩薩摩訶薩身體的每一個大小部分都砍下來、拿走，在修持尸羅波羅蜜多的菩薩摩訶薩心中，都不會動搖哪怕一個菩提心的生起。他們不會懷恨在心，也不會心存怨恨。相反，他們會想：『我已經獲得了這樣一個非常有用的機會，讓一切有情砍下、拿走我身體的大小部分。』須菩提，菩薩摩訶薩就是這樣在修持尸羅波羅蜜多的同時，融入了羼提波羅蜜多。」
62.5“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of perseverance?”
62.5「世尊，菩薩摩訶薩安住於戒波羅蜜多中，如何成就精進波羅蜜多？」
62.6“Subhūti, here bodhisattva great beings thinking, ‘I will free every being from saṃsāra and establish them in the realm of immortality,’ do not slacken off from physical and mental perseverance. In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of perseverance.”
62.6「須菩提，菩薩摩訶薩以這樣的想法：『我將解脫一切眾生的輪迴，把他們安立在不死界』，在身心精進上不會懈怠。須菩提，菩薩摩訶薩就是這樣站在尸羅波羅蜜多中，而圓滿毘黎耶波羅蜜多的。」
62.7“Lord, how do bodhisattva great beings standing in the perfection of morality incorporate the perfection of concentration?”
62.7「世尊，菩薩摩訶薩安住於戒波羅蜜多，如何修行禪定波羅蜜多？」
62.8“Subhūti, here bodhisattva great beings, having become absorbed in and abiding in the first concentration, and having become absorbed in and abiding in the second, third, and fourth concentration, do not hold the śrāvaka level or the pratyekabuddha level as a support, but rather think, ‘Absorbed in this perfection of meditative stabilization I will free every being from saṃsāra.’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of concentration.”
62.8「須菩提，這裡菩薩摩訶薩進入並安住於初禪，又進入並安住於二禪、三禪、四禪，不執著聲聞地或辟支佛地作為支持，反而思惟：『我進入這個禪定波羅蜜多，將使一切眾生脫離輪迴。』須菩提，菩薩摩訶薩如是站在尸羅波羅蜜多的基礎上，融攝禪定波羅蜜多。」
62.9“Lord, how do bodhisattva great being standing in the perfection of morality incorporate the perfection of wisdom?” [F.279.b]
62.9「世尊，菩薩摩訶薩住在戒波羅蜜多中，如何攝受般若波羅蜜多呢？」
62.10“Subhūti, here bodhisattva great beings standing in the perfection of morality do not see any phenomenon other than all those that do not pass beyond suchness. They do not see any phenomenon as compounded, nor do they see it as uncompounded. They do not see an existent thing as compounded, nor do they see a nonexistent thing as uncompounded, nor do they see a causal sign that is compounded, nor do they see the absence of a causal sign that is uncompounded, nor do they see any phenomenon as there or not there. With that perfection of wisdom and skillful means they do not fall to the śrāvaka level or the pratyekabuddha level. In that way, Subhūti, the bodhisattva great beings standing in the perfection of morality incorporate the perfection of wisdom.”
62.10「須菩提，菩薩摩訶薩住於戒波羅蜜多，不見任何超越如性的現象。他們不見任何現象為有為，也不見任何現象為無為。他們不見有性的事物為有為，也不見無的事物為無為，不見因相為有為，也不見無因相為無為，不見任何現象為存在或不存在。憑藉這般若波羅蜜多與方便善巧，他們不墮入聲聞地或辟支佛地。須菩提，菩薩摩訶薩住於戒波羅蜜多就是這樣體現般若波羅蜜多的。」
62.11“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of giving?” asked Subhūti.
62.11須菩提問道：「世尊，菩薩摩訶薩安住在忍辱波羅蜜多中，是如何攝受佈施波羅蜜多的呢？」
62.12“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, were all beings to criticize, humiliate, and chop off the major or minor parts of the body of bodhisattva great beings, it would occur to those bodhisattva great beings standing in the perfection of patience to think, ‘Mine is simply the giving of gifts, mine is not the withholding of them.’ They give food to those who want food, something to drink to those who want something to drink, and similarly, up to they give whatever human requirements are appropriate, and they make that gift into something shared in common by all beings and dedicate it to unsurpassed, perfect, complete awakening. One way or the other they make the dedication in such a way that the dedication operates without the threefold intellectual apprehension of [F.280.a] someone who is dedicating, something being dedicated, or something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of giving.”
62.12「須菩提，這裡，菩薩摩訶薩從初發心起一直到坐在菩提座為止，假使一切眾生對菩薩摩訶薩進行批評、辱罵，以及砍斷身體的大部分或小部分，那麼站在羼提波羅蜜多中的菩薩摩訶薩會想到：『我只是佈施禮物，我不是守著不給。』他們給想要食物的人食物，給想要飲料的人飲料，同樣地，一直到給予一切適合人類所需要的東西，並且把這個佈施變成為一切眾生所共同擁有的，並迴向到無上正等正覺。無論如何，他們以這樣的方式進行迴向，使得這個迴向進行時，沒有三種智識上的執著，即沒有執著於進行迴向的人、被迴向的東西，或者迴向所指向的對象。須菩提，菩薩摩訶薩就是這樣以羼提波羅蜜多攝受檀那波羅蜜多的。」
62.13“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of morality?” asked Subhūti.
62.13須菩提問世尊：「世尊，菩薩摩訶薩安住於羼提波羅蜜多，如何攝受尸羅波羅蜜多呢？」
62.14“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, bodhisattva great beings do not deprive any being of its life. They do not steal, and similarly, up to they do not have a wrong view. Also, their minds are not occupied with the śrāvaka or pratyekabuddha level. They make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, and one way or the other they make the dedication in such a way that the dedication operates without the threefold intellectual apprehension…, up to of something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of morality.”
62.14「須菩提，菩薩摩訶薩從初發心乃至菩提座，不奪任何有情的生命。他們不盜竊，同樣地，乃至不持邪見。他們的心也不執著於聲聞或辟支佛地。他們將那些善根迴向為一切有情所共有，並將其迴向於無上正等正覺。他們以種種方式進行迴向，使得這個迴向的運作不執著於三種分別之相——直到被迴向的對象。就這樣，須菩提，站在羼提波羅蜜多中的菩薩摩訶薩就納入了尸羅波羅蜜多。」
62.15“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of perseverance?”
62.15「世尊，菩薩摩訶薩安住於羼提波羅蜜多，如何圓滿毘黎耶波羅蜜多呢？」
62.16“Subhūti, here bodhisattva great beings standing in the perfection of patience will themselves to persevere, thinking, ‘I would go a single yojana, go a hundred yojanas, go a thousand yojanas, go to a single world system, or go to a hundred thousand one hundred million world systems [F.280.b] if I could make even just one single being train in the points of training, if I could establish them in the result of stream enterer, up to the state of a worthy one, or a pratyekabuddha’s awakening, or if I could establish them in unsurpassed, perfect, complete awakening.’ They make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of perseverance.”
62.16「須菩提，此處，站在羼提波羅蜜多中的菩薩摩訶薩，他們發奮精進，心想：『如果我能夠讓哪怕只是一個眾生修習訓練的要點，我就願意行走一由旬，行走一百由旬，行走一千由旬，行走到一個世界，或行走到十萬億個世界。如果我能夠讓他們成就須陀洹果，直到阿羅漢位，或辟支佛菩提，或者能讓他們成就無上正等正覺。』他們將那些善根化作一切眾生共同所有，並將其迴向於無上正等正覺。須菩提，菩薩摩訶薩就是這樣地，站在羼提波羅蜜多中，融攝毘黎耶波羅蜜多的。」
62.17“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of concentration?”
62.17「世尊，菩薩摩訶薩安住於忍辱波羅蜜多中，如何攝受禪那波羅蜜多？」
62.18“Subhūti, here bodhisattva great beings standing in the perfection of patience are detached from sense objects and detached from wrong unwholesome dharmas. Connect this in the same way with each, up to they perfectly accomplish and dwell in the fourth concentration. They dedicate whatever mind and mental factor dharmas furnished with the wholesome that they have produced to the knowledge of all aspects, and at that time they make the dedication in such a way that they do not apprehend the concentrations or the branches of the concentrations. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of concentration.”
62.18「須菩提，菩薩摩訶薩安住於羼提波羅蜜多，於此遠離欲塵，遠離不善法。如此一一相連，乃至圓滿成就並安住於四禪。他們將自己所生起的具足善法的心及心所法迴向於一切相智，於此時作迴向，不執著禪定及禪支。須菩提，菩薩摩訶薩安住於羼提波羅蜜多，如此納受禪那波羅蜜多。」
62.19“Lord, how do bodhisattva great beings standing in the perfection of patience incorporate the perfection of wisdom?”
62.19「世尊，菩薩摩訶薩安住於羼提波羅蜜多，如何而修般若波羅蜜多？」
62.20“Subhūti, here when bodhisattva great beings are standing in the perfection of patience [F.281.a] they dwell as those who view the dharmas in their isolated aspect, or calm aspect, or extinct aspect, but they do not actualize that true nature of dharmas up until they are seated at the site of awakening. Having sat down there they reach the knowledge of all aspects, and arising from there they turn the wheel of the Dharma. In that way, Subhūti, the bodhisattva great beings standing in the perfection of patience incorporate the perfection of wisdom, but incorporate it in such a way that they do not take up and do not reject anything at all.”
62.20須菩提，此處菩薩摩訶薩住於忍辱波羅蜜多時，安住為以寂靜相、寂滅相來觀察諸法者，但他們不成就那法性，直到他們坐於菩提座。坐在那裡後，他們證得一切相智，從那裡起身轉動法輪。須菩提，菩薩摩訶薩以這樣的方式住於忍辱波羅蜜多而融攝般若波羅蜜多，但融攝的方式是他們完全不執取任何事物，也不捨棄任何事物。
62.21“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of giving?”
62.21「世尊，菩薩摩訶薩安住於毘黎耶波羅蜜多，如何攝取檀那波羅蜜多？」
62.22“Subhūti, here, bodhisattva great beings standing in the perfection of perseverance do not slacken off from physical and mental perseverance. They think, ‘Mine is the full awakening to unsurpassed, perfect, complete awakening, mine is not not fully awakening to unsurpassed, perfect, complete awakening,’ and they go one yojana, or a hundred yojanas, or a thousand yojanas, or to a single world system, or to one hundred million world systems, or to a hundred thousand one hundred million world systems for the sake of beings, keeping on in the perfection of perseverance even if it is just to establish one single being in awakening. If they do not find a bodhisattva-vehicle person, still they establish a śrāvaka-vehicle person in the state of a śrāvaka and they establish a pratyekabuddha-vehicle person in the state of a pratyekabuddha. At the very least they establish just one being [F.281.b] in the path of the ten wholesome actions. They satisfy beings with the gift of Dharma and material gifts, but they do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather they make those gifts into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of giving.”
62.22「須菩提，菩薩摩訶薩住毘黎耶波羅蜜多中，身心精進不懈退。作是念：『我當成就無上正等正覺，我不應不成就無上正等正覺』，為利有情，經由一由旬、百由旬、千由旬，或至一世界、百億世界、百千萬億世界，堅持精進波羅蜜多，乃至建立一個有情入菩提，亦復如是。若不得菩薩乘人，則建立聲聞乘人於聲聞地，建立辟支佛乘人於辟支佛地。至少亦當建立一有情於十善業道。以法施及財施滿足有情，然不將彼善根迴向聲聞地及辟支佛地，乃以彼布施之善根普為一切有情共所受用，迴向無上正等正覺。如是，須菩提，菩薩摩訶薩住毘黎耶波羅蜜多中，攝受檀那波羅蜜多。」
62.23“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of morality?”
62.23「世尊，菩薩摩訶薩安住於毘黎耶波羅蜜多中，如何攝受尸羅波羅蜜多？」
62.24“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, bodhisattva great beings standing in the perfection of perseverance personally stop killing, inspire others to stop killing, speak in praise of stopping killing, and speak in praise of others stopping killing as well, welcoming it. Connect this is in the same way with each, up to they personally stop wrong view, inspire others to stop wrong view, speak in praise of stopping wrong view, and speak in praise of others stopping wrong view as well, welcoming it. With that morality they do not yearn for the desire realm and they do not yearn for the form realm or the formless realm. They do not yearn for the śrāvaka level and they do not yearn for the pratyekabuddha level. Rather, they make those wholesome roots into something shared in common by all beings and dedicate them to unsurpassed, perfect, complete awakening, [F.282.a] and one way or the other they make the dedication in such a way that the dedication occurs without the threefold intellectual apprehension of someone who is dedicating, something being dedicated, and something to which the dedication is made. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of morality.”
62.24「須菩提，從初發心開始，直到菩薩摩訶薩坐於菩提座時為止，那些安住於精進波羅蜜多的菩薩摩訶薩親自停止殺生，勸他人停止殺生，讚歎停止殺生，也讚歎他人停止殺生並歡迎他人這樣做。依此方式類推，直到親自停止邪見，勸他人停止邪見，讚歎停止邪見，也讚歎他人停止邪見並歡迎他人這樣做。以此戒法，他們既不貪戀欲界，也不貪戀色界或無色界。他們既不貪戀聲聞地，也不貪戀辟支佛地。反之，他們將這些善根與一切有情共用，並迴向於無上正等正覺，以各種方式進行迴向，使得迴向在沒有三輪體空執著的狀態下進行——即沒有對行迴向者、所迴向物和迴向對象的分別執著。須菩提，菩薩摩訶薩就以這樣的方式，將安住於精進波羅蜜多與戒波羅蜜多相融合。」
62.25“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of patience?”
62.25「世尊，菩薩摩訶薩住於精進波羅蜜多，如何修習忍辱波羅蜜多？」
62.26“Subhūti, here, starting from their first production of the thought up until seated at the site of awakening, if those in human form, up to in nonhuman form have disturbed the minds of bodhisattva great beings, or have chopped and carried off the major or minor parts of their bodies, still it does not occur to those bodhisattva great beings standing in the perfection of perseverance to think, ‘They are chopping something off me, or cutting me into pieces, or depriving me of something.’ Rather, it occurs to them to think, ‘Those who have come here and chopped and carried off the major or minor parts of my body are exactly those for whose sake I have taken care of my body, so I have found something very useful here.’ They have paid attention excellently to the basic nature of the true nature of dharmas. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level, but rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of patience.”
62.26「須菩提，從菩薩摩訶薩初發心起，乃至坐於菩提座，假使人形、乃至非人形的眾生，擾亂了菩薩摩訶薩的心，或者砍斷並帶走了他們身體的大肢或小肢，菩薩摩訶薩仍然不會想：『他們在砍掉我的東西，或者把我切成碎片，或者在奪走我的東西。』反而，他們會這樣想：『那些來到這裡砍斷並帶走我身體的大肢或小肢的眾生，正是我為了他們而照顧身體的對象，所以我在這裡發現了非常有用的東西。』他們已經對法性的基本本性善加關注了。他們不會把那些善根迴向於聲聞地或辟支佛地，而是將它們共同迴向給一切有情，並迴向於無上正等正覺。須菩提，菩薩摩訶薩就是這樣站在精進波羅蜜多中而圓滿忍辱波羅蜜多的。」
62.27“Lord, how do bodhisattva [F.282.b] great beings standing in the perfection of perseverance incorporate the perfection of concentration?”
62.27「世尊，菩薩摩訶薩安住於毘黎耶波羅蜜多的菩薩摩訶薩如何圓滿成就禪那波羅蜜多？」
62.28“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment; up to perfectly accomplish and dwell in the fourth concentration, in love, up to equanimity, up to in the station of neither perception nor nonperception absorption. But they do not appropriate the maturations of those concentrations, immeasurables, and formless absorptions; rather, they are born in them to work for the welfare of all beings, and with the six perfections—the perfection of giving, perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom—they bring those beings to maturity, passing on from buddhafield to buddhafield in order to attend on the lord buddhas and plant wholesome roots. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of concentration.”
62.28「須菩提，這裡菩薩摩訶薩遠離欲塵，遠離不善法，圓滿成就並安住於具有尋、伺、喜、樂，從離生而生的初禪；乃至圓滿成就並安住於第四禪、慈、乃至舍、非想非非想處定。但他們不執著這些禪定、無量心和無色定的成熟果報，而是為了利益一切有情而投生其中，用六波羅蜜多——布施波羅蜜多、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——使那些眾生成熟，從一個佛土經過另一個佛土，以便侍奉諸佛並種植善根。須菩提，菩薩摩訶薩以此方式，安住於毘黎耶波羅蜜多，圓滿成就禪那波羅蜜多。」
62.29“Lord, how do bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of wisdom?”
62.29「世尊，菩薩摩訶薩安住於精進波羅蜜多，如何圓滿般若波羅蜜多？」
62.30“Subhūti, here bodhisattva great beings standing in the perfection of perseverance [F.283.a] do not view the perfection of giving as a material reality, as a real thing, or as a causal sign, up to they do not view the perfection of concentration as a material reality, as a real thing, or as a causal sign. Connect this is in the same way with each, up to they do not view the applications of mindfulness, up to the knowledge of all aspects as a material reality, as a real thing, or as a causal sign. They do not view all dharmas as a material reality, and they do not view them as a real thing, or as a causal sign. They do not make their home in any dharma. They live up to their words. In that way, Subhūti, the bodhisattva great beings standing in the perfection of perseverance incorporate the perfection of wisdom.”
62.30「須菩提，此處菩薩摩訶薩住於精進波羅蜜多，不以佈施波羅蜜多為色，不以之為實際，不以之為相，乃至不以禪定波羅蜜多為色，不以之為實際，不以之為相。如是乃至不以念處為色，不以之為實際，不以之為相，乃至不以一切相智為色，不以之為實際，不以之為相。彼不以一切法為色，不以之為實際，不以之為相。彼於任何法都不執著。彼依言而住。須菩提，菩薩摩訶薩如是住於精進波羅蜜多而圓滿般若波羅蜜多。」
62.31“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of giving?”
62.31「世尊，菩薩摩訶薩安住於禪那波羅蜜多，如何攝受檀那波羅蜜多？」
62.32“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration. Connect this is in the same way with each, up to they perfectly accomplish and dwell in the station of neither perception nor nonperception absorption. Standing in the perfection of concentration they give the gift of material possessions and the gift of Dharma to those beings, without mental distraction. They personally give the gift of material possessions and the gift of Dharma. They inspire others to give the gift of material possessions and the gift of Dharma, speak in praise of giving the gift of material possessions and the gift of Dharma, [F.283.b] and speak in praise of others giving the gift of material possessions and the gift of Dharma as well, welcoming it. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of giving.”
62.32「須菩提，這裡菩薩摩訶薩遠離欲塵，遠離不善法，圓滿成就並安住於初禪。這樣依次類推，直至圓滿成就並安住於非想非非想處定。安住於禪那波羅蜜多中，他們對眾生施捨財施和法施，沒有心的掉舉。他們親自施捨財施和法施，勸導他人施捨財施和法施，讚歎施捨財施和法施，也讚歎他人施捨財施和法施，並歡迎這樣做。他們不將這些善根迴向於聲聞地或辟支佛地，反而將它們化作為一切眾生所共有，迴向於無上正等正覺。須菩提，菩薩摩訶薩安住於禪那波羅蜜多就是這樣融攝檀那波羅蜜多的。」
62.33“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of morality?”
62.33「世尊，菩薩摩訶薩安住禪那波羅蜜多，如何合攝尸羅波羅蜜多？」
62.34“Subhūti, here bodhisattva great beings standing in the perfection of concentration do not produce a thought associated with greed, do not produce a thought associated with hatred or one associated with confusion, and do not produce a thought associated with violence. Rather, they dwell with attention connected to the knowledge of all aspects. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of morality.”
62.34須菩提，此處菩薩摩訶薩安住於禪那波羅蜜多，不生貪欲相應之心，不生嗔恚相應之心亦不生愚癡相應之心，不生暴力相應之心。反之，彼等以心念連結於一切相智而安住。彼等不將那些善根迴向於聲聞地或辟支佛地。反之，將其作為一切有情共同分享之物，彼等將其迴向於無上正等正覺。如此，須菩提，菩薩摩訶薩安住於禪那波羅蜜多，如是攝受尸羅波羅蜜多。
62.35“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of patience?”
62.35「世尊，菩薩摩訶薩安住於禪那波羅蜜多，如何圓滿具足忍辱波羅蜜多？」
62.36“Subhūti, here bodhisattva great beings standing in the perfection of concentration [F.284.a] analytically understand form to be like a mass of foam, understand feeling to be like a water bubble, understand perception to be like a mirage, understand volitional factors to be like a plantain tree, and analytically understand consciousness to be like something conjured up by magic. When they analytically understand the five aggregates to be like that, the perception that they are worthless becomes available. With such an analytical understanding, even when a major or minor part of their body is chopped off it occurs to them to think, ‘Who is chopping this off? Whose feeling is it? Whose perception is it? Whose volitional factors are they? Whose consciousness is it?’ With such an analytical understanding it also occurs to them to think, when abusive things have been done, ‘In whom does malice arise when abused and humiliated, and who is abusing and humiliating here?’ In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of patience.”
62.36「須菩提，這裡的菩薩摩訶薩住於禪那波羅蜜多中，分析地理解色如泡沫聚，理解受如水泡，理解想如陽焰，理解行如芭蕉樹，分析地理解識如幻化所作。當他們分析地理解五蘊如是時，這些東西無價值的認知就會生起。具備這樣的分析性理解，即使他們身體的大部分或小部分被砍斷，也會想到：『是誰在砍？這是誰的受？這是誰的想？這是誰的行？這是誰的識？』具備這樣的分析性理解時，當被辱罵和羞辱時，他們也會想到：『在誰身上會因為被辱罵和羞辱而生起恨，而這裡誰在辱罵和羞辱呢？』須菩提，菩薩摩訶薩住於禪那波羅蜜多中就是這樣證入羼提波羅蜜多的。」
62.37“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of perseverance?”
62.37「世尊，菩薩摩訶薩安住在禪那波羅蜜多中，如何能圓滿具足毘黎耶波羅蜜多？」
62.38“Subhūti, here bodhisattva great beings detached from sense objects, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration. Connect this is in the same way with each, up to perfectly accomplish and dwell in the fourth concentration. Without apprehending the concentrations or the branches of the concentrations and with a mind in meditative equipoise like that, they experience the performance of miraculous power in its various aspects (supply the details here); hear human and divine sounds with the divine ear constituent; with their minds know the thought processes of other beings, other persons … ; connect this is in the same way with each, up to know an unsurpassed thought for what it is, [F.284.b] an unsurpassed thought; recollect past lives in their various aspects (also supply the details here); up to and see with their purified divine eyes that transcend the human how beings fare according to the karma they have accumulated. Standing in those five clairvoyances they pass on from buddhafield to buddhafield in order to attend on the lord buddhas, and in order to plant wholesome roots, bring beings to maturity, and purify a buddhafield. They do not dedicate those wholesome roots to the śrāvaka level or the pratyekabuddha level. Rather, having made them into something shared in common by all beings, they dedicate them to unsurpassed, perfect, complete awakening. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of perseverance.”
62.38「須菩提，菩薩摩訶薩住於禪那波羅蜜多，遠離欲塵，遠離不善法，圓滿成就並安住於初禪。如是一一次第，乃至圓滿成就並安住於四禪。不執著禪定及禪支，心在定中如是，他們經歷神足通的種種差別相（請在此補充細節）；以天眼通聽聞人間和天上的聲音；以其心識知道其他眾生、其他人的思想過程……；如是一一次第，乃至知道無上正等正覺思想為如是無上正等正覺；回憶過去生命的種種差別相（亦請在此補充細節）；乃至以超越人類的清淨天眼親見眾生如何根據他們所積累的業而去往。站在那五神通中，他們從一個佛土往來於另一個佛土，為了親侍諸佛，並為了種植善根、成熟眾生、清淨佛土。他們不將那些善根迴向於聲聞地或辟支佛地。反而，將其化為一切有情所共有，他們將其迴向於無上正等正覺。這樣，須菩提，菩薩摩訶薩住於禪那波羅蜜多便圓滿了毘黎耶波羅蜜多。」
62.39“Lord, how do bodhisattva great beings standing in the perfection of concentration incorporate the perfection of wisdom?”
62.39「世尊，菩薩摩訶薩安住在禪那波羅蜜多中，如何成就般若波羅蜜多？」
62.40“Subhūti, here bodhisattva great beings standing in the perfection of concentration do not apprehend form ; do not apprehend feeling, perception, volitional factors, or consciousness; do not apprehend the perfection of giving, do not apprehend the perfection of morality, do not apprehend the perfection of patience, do not apprehend the perfection of perseverance, do not apprehend the perfection of concentration, and do not apprehend the perfection of wisdom; do not apprehend the applications of mindfulness, do not apprehend the right efforts, connect this in the same way with each, up to [F.285.a] and do not apprehend the knowledge of all aspects. They do not apprehend the compounded element and do not apprehend the uncompounded element. Since they do not apprehend anything, they do not occasion anything, and since they do not occasion anything, they do not make anything arise and do not make anything stop. And why? Subhūti, it is because whether the tathāgatas arise or whether the tathāgatas do not arise, this true dharmic nature of dharmas simply remains, this establishment of dharmas simply remains, this dharma-constituent simply remains, so with regard to it there is no arising and no stopping. They stand with undistracted minds inseparable from attention connected with the knowledge of all aspects. In that way, Subhūti, the bodhisattva great beings standing in the perfection of concentration incorporate the perfection of wisdom.”
62.40「須菩提，菩薩摩訶薩安住於禪那波羅蜜多，不執著色；不執著受、想、行、識；不執著檀那波羅蜜多，不執著尸羅波羅蜜多，不執著羼提波羅蜜多，不執著毘黎耶波羅蜜多，不執著禪那波羅蜜多，不執著般若波羅蜜多；不執著念處，不執著正勤，依次這樣連接，直到不執著一切相智。他們不執著有為法，也不執著無為法。由於他們不執著任何事物，就不造作任何事物；由於他們不造作任何事物，就既不生起任何事物，也不止滅任何事物。為什麼呢？須菩提，無論如來出現或如來不出現，法的真實本性就是這樣存在，法住就是這樣存在，法界就是這樣存在，因此關於它既沒有生起也沒有止滅。他們安住於心不散亂，與一切相智相應的注意力不相分離。須菩提，菩薩摩訶薩就是這樣安住於禪那波羅蜜多而修習般若波羅蜜多。」
62.41“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of giving?”
62.41「世尊，菩薩摩訶薩安住於般若波羅蜜多，如何圓滿具足檀那波羅蜜多？」
62.42“Subhūti, here bodhisattva great beings practicing the perfection of wisdom view all phenomena as empty.”
62.42「須菩提，菩薩摩訶薩行般若波羅蜜多，於一切法觀空。」
62.43“Lord, how do bodhisattva great beings view all phenomena as empty?”
62.43「世尊，菩薩摩訶薩如何看待一切法為空？」
“Subhūti, here bodhisattva great beings practicing the perfection of wisdom do not apprehend inner emptiness as ‘inner emptiness,’ do not apprehend outer emptiness as ‘outer emptiness,’ do not apprehend inner and outer emptiness as ‘inner and outer emptiness,’ connect this in the same way with do not apprehend the emptiness of emptiness…, up to the emptiness that is the nonexistence of an intrinsic nature as [F.285.b] ‘the emptiness that is the nonexistence of an intrinsic nature.’ Having stood in those fourteen emptinesses, bodhisattva great beings do not apprehend ‘ form is empty’ or ‘is not empty,’ do not apprehend ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ or ‘consciousness is empty’ or ‘is not empty’; do not apprehend ‘the applications of mindfulness…, the right efforts…,’ connect this in the same way with each, up to ‘awakening is empty’ or ‘is not empty’; do not apprehend ‘the compounded element…’ or ‘the uncompounded element is empty’ or ‘is not empty.’ Those bodhisattva great beings practicing this perfection of wisdom give away gifts. They give the gifts of food, drink, clothes, transport, beds, seats, up to whatever human requirements are appropriate, but they view those gifts as empty, and view the giver and the ones to whom the gifts are given as empty as well, so there is no opportunity for a miserly thought or a stingy thought. And why? Because starting from their first production of the thought up until seated at the site of awakening, those bodhisattva great beings practicing this perfection of wisdom do not have all those thought constructions. Just as a tathāgata, worthy one, perfectly complete buddha who has fully awakened to unsurpassed, perfect, complete awakening does not have a miserly thought or a stingy thought, similarly bodhisattva great beings practicing this perfection of wisdom do not have a miserly thought or a stingy thought either, so just this—namely, the perfection of wisdom— [F.286.a] is the teacher of bodhisattva great beings. In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate the perfection of giving.”
須菩提，此處菩薩摩訶薩修習般若波羅蜜多，不執著內空為「內空」，不執著外空為「外空」，不執著內外空為「內外空」，以此方式相連，不執著空空……直至無自性空為「無自性空」。菩薩摩訶薩安住於此十四空中，不執著「色是空」或「非空」，不執著「受……想……行……識是空」或「非空」；不執著「念處……正勤……」，以此方式相連各各，直至「菩提是空」或「非空」；不執著「有為法……無為法是空」或「非空」。此等修習般若波羅蜜多的菩薩摩訶薩進行佈施。他們佈施食物、飲水、衣物、運輸工具、床具、座位，乃至凡是人所需要的一切物品，但他們視此等佈施為空，亦視施者與受者為空，因此沒有慳貪心或吝嗇心的機會。何以故？因為自菩薩摩訶薩初發心起，直至坐於菩提座，修習般若波羅蜜多的菩薩摩訶薩不具有此等思。正如如來、阿羅漢、正等正覺者已證得無上正等正覺，不具有慳貪心或吝嗇心，同樣地，修習般若波羅蜜多的菩薩摩訶薩亦不具有慳貪心或吝嗇心，故唯此般若波羅蜜多乃是菩薩摩訶薩的師。如是，須菩提，修習般若波羅蜜多的菩薩摩訶薩得以成就檀那波羅蜜多。
62.44“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of morality?”
62.44「世尊，菩薩摩訶薩住般若波羅蜜多，如何攝尸羅波羅蜜多？」
62.45“Subhūti, here bodhisattva great beings standing in the perfection of wisdom do not provide an opportunity for śrāvaka or pratyekabuddha thoughts. And why? Because they do not even apprehend a śrāvaka or pratyekabuddha level, and do not apprehend the thought that dedicates to the śrāvaka level or pratyekabuddha level.
62.45「須菩提，此處菩薩摩訶薩住於般若波羅蜜多，不給聲聞或辟支佛的思想提供機會。為什麼呢？因為他們甚至不執著聲聞地或辟支佛地，也不執著迴向於聲聞地或辟支佛地的思想。
62.46“Starting from their first production of the thought up until seated at the site of awakening, they generate the intention to stop the taking of life. They personally stop killing, speak in praise of stopping killing, inspire others to stop killing, and speak in praise of others stopping killing as well, welcoming it. They generate the intention that they personally will stop…, up to wrong view. They stop wrong view, inspire others to stop wrong view, speak in praise of stopping wrong view, and speak in praise of others stopping wrong view as well, welcoming it. They do not grasp any dharma as an absolute, even the state of a worthy one, the state of a pratyekabuddha, or the state of a buddha, let alone anything other than those. In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate [F.286.b] the perfection of morality.”
62.46"從初發心乃至菩提座，他們生起停止殺生的思願。他們親身停止殺生，讚頌停止殺生，鼓勵他人停止殺生，也歡迎並讚頌他人停止殺生。他們生起親身停止邪見的思願，乃至停止邪見。他們停止邪見，鼓勵他人停止邪見，讚頌停止邪見，也歡迎並讚頌他人停止邪見。他們對任何法都不執著為絕對，即使是阿羅漢位、辟支佛位或佛位，更不用說其他事物了。這樣，須菩提，修行般若波羅蜜多的菩薩摩訶薩圓滿了尸羅波羅蜜多。"
62.47“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of patience?”
62.47「世尊，菩薩摩訶薩安住在般若波羅蜜多中，如何修習羼提波羅蜜多？」
62.48“Subhūti, here patience arises in bodhisattva great beings standing in the perfection of wisdom in a natural order. It occurs to them to think, ‘Here no dharma at all is produced or ceases, or is born or dies, or is abused, or humiliated, or chopped, or cut, or struck, or obstructed.’ From the first production of the thought up until seated at the site of awakening, even if all beings were to come up to them and abuse or humiliate, or strike, chop, or pierce them with a stone, a stick, a weapon, or a tool used as a weapon, still it would occur to them to think, ‘Ah! No dharma at all that is being abused, or humiliated, or chopped, or cut to pieces, or struck is apprehended in the true dharmic nature of dharmas.’ In that way, Subhūti, the bodhisattva great beings practicing the perfection of wisdom incorporate the perfection of patience.”
62.48「須菩提，住於般若波羅蜜多的菩薩摩訶薩，忍辱自然而然地生起。他們會想到：『這裡沒有任何法被生起或滅止，也沒有被生或死，沒有被辱罵、被羞辱、被砍、被切割、被擊打或被阻礙。』從初發心直到坐在菩提座，即使一切有情都來到他們面前，辱罵或羞辱他們，或者用石頭、木棒、兵器或當作兵器使用的工具擊打、砍、刺他們，他們仍然會想到：『啊！在法性中，沒有任何被辱罵、被羞辱、被砍、被切成碎片、被擊打的法可以被執取。』須菩提，菩薩摩訶薩以這種方式修習般若波羅蜜多，而圓滿了羼提波羅蜜多。」
62.49“Lord, how do a bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of perseverance?”
62.49「世尊，菩薩摩訶薩安住於般若波羅蜜多，如何攝受精進波羅蜜多？」
62.50“Subhūti, here bodhisattva great beings standing in the perfection of wisdom with skillful means stand on the legs of miraculous powers and work at physical and mental perseverance. They go to one world system, go to a hundred world systems, go to a hundred thousand one hundred million billion world systems and teach the Dharma to beings. They establish them in the perfection of giving; [F.287.a] connect this in the same way with each, up to they establish them in the perfection of wisdom; they establish them in the dharmas on the side of awakening; they establish them in the result of stream enterer; connect this in the same way with each, up to they establish them in a pratyekabuddha’s awakening; and they establish them in unsurpassed, perfect, complete awakening. They establish them such that one way or the other they do not establish them in the compounded element and do not establish them in the uncompounded element. In that way, Subhūti, the bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of perseverance.”
62.50「須菩提，此處菩薩摩訶薩住般若波羅蜜多者，以方便善巧，依神足而立，勤修身心。彼往詣一世界，往詣百世界，往詣百千億那由他世界，為眾生說法。令其安立於檀那波羅蜜多；如是次第相連，乃至令其安立於般若波羅蜜多；令其安立於覺分法；令其安立於須陀洹果；如是次第相連，乃至令其安立於辟支佛菩提；並令其安立於無上正等菩提。令其如是建立，或此或彼，不令安立於有為法，不令安立於無為法。須菩提，菩薩摩訶薩住般若波羅蜜多者，如是攝取精進波羅蜜多。」
62.51“Lord, how do bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of concentration?”
62.51「世尊，菩薩摩訶薩住在般若波羅蜜多中，如何證入禪那波羅蜜多？」
62.52“Subhūti, with the exception of the meditative stabilization of a tathāgata, here bodhisattva great beings standing in the perfection of wisdom become absorbed in and emerge from all the śrāvaka meditative stabilizations or pratyekabuddha meditative stabilizations or any other meditative stabilizations, as many as there may be. Standing in those meditative stabilizations they become absorbed in and emerge from the eight deliverances in conforming order and nonconforming order. What are the eight? With form they see form. This is the first deliverance. With the perception of no form inside they see form outside. This is the second deliverance. Having directly experienced the pleasant deliverance with the body, they perfectly accomplish and dwell in it. This is the third deliverance. Totally transcending perceptions of form , setting to rest perceptions of obstruction, not paying attention [F.287.b] to perceptions of difference, in endless space they perfectly accomplish and dwell in the station of endless space. This is the fourth deliverance. Totally transcending the station of endless space, in endless consciousness they perfectly accomplish and dwell in the station of endless consciousness. This is the fifth deliverance. Totally transcending the station of endless consciousness, in nothing-at-all they perfectly accomplish and dwell in the station of nothing-at-all. This is the sixth deliverance. Totally transcending the station of nothing-at-all, in neither perception nor nonperception they perfectly accomplish and dwell in the station of neither perception nor nonperception. This is the seventh deliverance. Totally transcending the station of neither perception nor nonperception, they perfectly accomplish and dwell in the cessation of perception and feeling. This is the eighth deliverance. They become absorbed in and emerge from these eight deliverances in conforming order and nonconforming order.
62.52須菩提，除去如來的禪定以外，此處菩薩摩訶薩安住於般若波羅蜜多，對於聲聞的禪定、辟支佛的禪定或其他任何禪定，不論有多少，都能進入並從中出定。安住在這些禪定中，他們能夠按順序和逆序進入並從中出定八解脫。這八解脫是什麼？用色看色，這是第一解脫。內無色想，而看外面的色，這是第二解脫。直接體驗可意的解脫並安住其中，這是第三解脫。完全超越色想，停止障礙想，不注意異想，在空無邊處他們完全成就並安住其中，這是第四解脫。完全超越空無邊處，在識無邊處他們完全成就並安住其中，這是第五解脫。完全超越識無邊處，在無所有處他們完全成就並安住其中，這是第六解脫。完全超越無所有處，在非想非非想處他們完全成就並安住其中，這是第七解脫。完全超越非想非非想處，他們完全成就並安住於想受滅定，這是第八解脫。他們按順序和逆序進入並從中出定這八解脫。
62.53“They also become absorbed in and emerge from the nine serial absorptions in conforming order and nonconforming order. What are the nine? Detached from sense objects, detached from wrong unwholesome dharmas, they perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment. Connect this in the same way with each, up to they perfectly accomplish and dwell in the fourth concentration, and totally transcending the station of neither perception nor nonperception, they perfectly accomplish and dwell in the cessation of perception and feeling. They become absorbed in and emerge from those nine serial absorptions [F.288.a] in conforming order and nonconforming order.
62.53「他們也在九次第定中往來出入，順序出入與非順序出入。那九種是什麼？遠離欲塵，遠離不善法，他們圓滿成就並安住於具有尋、伺、喜、樂——從遠離所生的喜樂——的初禪。依此方式次第相連，直到他們圓滿成就並安住於四禪，以及完全超越非想非非想處，他們圓滿成就並安住於想受滅定。他們在那九次第定中往來出入，順序出入與非順序出入。」
62.54“Having thus made a classification of those eight deliverances and nine attainments of successive stations, they become absorbed in the siṃhavijṛmbhita meditative stabilization. And what, Subhūti, is the bodhisattva great beings’ siṃhavijṛmbhita meditative stabilization? Here, Subhūti, bodhisattva great beings detached from sense pleasures, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment, up to perfectly accomplish and dwell in the cessation of feeling and perception. Having emerged from the cessation absorption, they perfectly accomplish and dwell in the station of neither perception nor nonperception. Having emerged from the station of neither perception nor nonperception, they perfectly accomplish and dwell in…, up to the first concentration.
62.54「須菩提，經過如此分別那八解脫與九次第定的證得，他們進入獅子頻伸三昧。那麼，須菩提，什麼是菩薩摩訶薩的獅子頻伸三昧呢？須菩提，這裡菩薩摩訶薩遠離欲塵，遠離不善法，圓滿成就並安住於具足尋、伺、喜、樂，由離生而生起的初禪，直到圓滿成就並安住於想受滅定。從想受滅定出定後，他們圓滿成就並安住於非想非非想處定。從非想非非想處定出定後，他們圓滿成就並安住於……直到初禪。」
62.55“Having thus given a breakdown of the siṃhavijṛmbhita meditative stabilization, they become absorbed in the viṣkandaka meditative stabilization. And what is the bodhisattva great beings’ viṣkandaka meditative stabilization? Here, Subhūti, bodhisattva great beings detached from sense pleasures, detached from wrong unwholesome dharmas, perfectly accomplish and dwell in the first concentration that has applied thought and has sustained thought and joy and happiness born of detachment; and, having emerged from the first concentration…, connect this in the same way with each, up to they perfectly accomplish and dwell in the station of neither perception nor nonperception. Having emerged from the station of neither perception nor nonperception, they become absorbed in the cessation of feelings and discriminations. Having emerged from the cessation absorption, [F.288.b] they become absorbed in the second concentration. Having emerged from the second concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the third concentration. Having emerged from the third concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the fourth concentration. Having emerged from the fourth concentration, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of endless space absorption. Having emerged from the station of endless space absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of endless consciousness absorption. Having emerged from the station of endless consciousness absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of nothing-at-all absorption. Having emerged from the station of nothing-at-all absorption, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they become absorbed in the station of neither perception nor nonperception absorption. Having emerged from the station of neither perception nor nonperception absorption, they become absorbed in the cessation absorption. Having emerged from that, they fall into an uncollected state of mind, [F.289.a] and from that uncollected state of mind, they become absorbed in the cessation absorption. Having emerged from the cessation absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of neither perception nor nonperception absorption. Having emerged from the station of neither perception nor nonperception absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of nothing-at-all absorption. Having emerged from the station of nothing-at-all absorption, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of endless consciousness absorption. Having emerged from the station of endless consciousness absorption, they fall into an uncollected state of mind. From that uncollected state of mind, they become absorbed in the station of endless space absorption. Having emerged from the station of endless space absorption, they fall into an uncollected state of mind. From that uncollected state of mind, they become absorbed in the fourth concentration. Having emerged from the fourth concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the third concentration. Having emerged from the third concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the second concentration. Having emerged from the second concentration, they abide in an uncollected state of mind. From that uncollected state of mind, they become absorbed in the first concentration. [F.289.b] Having emerged from the first concentration, they abide in an uncollected state of mind.
62.55「須菩提，這樣詳細說明了獅子頻伸三昧後，他們進入毘散多伽三昧。菩薩摩訶薩的毘散多伽三昧是什麼呢？須菩提，這裡菩薩摩訶薩遠離欲塵，遠離不善法，圓滿成就並安住在具有尋、伺以及由離欲而生的喜、樂的初禪；並且從初禪出定……以相同的方式依次貫連，直到他們圓滿成就並安住在非想非非想處定。從非想非非想處定出定後，他們進入想受滅定。從想受滅定出定後，他們進入二禪。從二禪出定後，他們進入想受滅定。從想受滅定出定後，他們進入三禪。從三禪出定後，他們進入想受滅定。從想受滅定出定後，他們進入四禪。從四禪出定後，他們進入想受滅定。從想受滅定出定後，他們進入空無邊處定。從空無邊處定出定後，他們進入想受滅定。從想受滅定出定後，他們進入識無邊處定。從識無邊處定出定後，他們進入想受滅定。從想受滅定出定後，他們進入無所有處定。從無所有處定出定後，他們進入想受滅定。從想受滅定出定後，他們進入非想非非想處定。從非想非非想處定出定後，他們進入非定非心的狀態，從那個非定非心的狀態，他們進入想受滅定。從想受滅定出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入非想非非想處定。從非想非非想處定出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入無所有處定。從無所有處定出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入識無邊處定。從識無邊處定出定後，他們進入非定非心的狀態。從那個非定非心的狀態，他們進入空無邊處定。從空無邊處定出定後，他們進入非定非心的狀態。從那個非定非心的狀態，他們進入四禪。從四禪出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入三禪。從三禪出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入二禪。從二禪出定後，他們安住在非定非心的狀態。從那個非定非心的狀態，他們進入初禪。從初禪出定後，他們安住在非定非心的狀態。」
62.56“Having stood in this viṣkandaka meditative stabilization, they reach the sameness of all dharmas. In that way, Subhūti, the bodhisattva great beings standing in the perfection of wisdom incorporate the perfection of concentration.”
62.56「菩薩摩訶薩住在此毘散多伽三昧中，達到一切法的平等性。須菩提，菩薩摩訶薩以此方式，住在般若波羅蜜多中，圓滿成就禪那波羅蜜多。」
62.57This was the sixty-second chapter, “Leaping Above Absorption,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B44]
62.57（結尾）