Chapter 65: Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means
第六十五品：供養、侍奉及親近善知識作為方便善巧
65.1The Lord having said that, venerable Subhūti then asked him, “Lord, you say ‘bodhisattva’s practice’ again and again. Lord, what are the words bodhisattva’s practice for?”
65.1世尊說完這些話後，尊者須菩提便問他說：「世尊，您一再說『菩薩的修行』。世尊，『菩薩的修行』這些字詞是為了什麼而說的呢？」
65.2“Subhūti, a ‘bodhisattva’s practice’ is a practice practiced for bodhi , therefore it is called a bodhisattva’s practice.”
65.2「須菩提，『菩薩的修行』是為了菩提而修行的修行，因此叫做『菩薩的修行』。」
65.3“Lord, where is that practice—that bodhisattva great beings’ practice practiced for awakening?” [F.20.b]
65.3「世尊，那個實踐在哪裡──菩薩摩訶薩為了菩提而實踐的修行在哪裡？」
65.4“Subhūti,” replied the Lord, “they practice ‘ form is empty,’ but pursue the practice without dividing awakening into two. They practice ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is empty’; and similarly, they practice ‘the constituents…,’ ‘the sense fields…,’ and ‘inner and outer dharmas are empty’; they practice ‘the perfection of giving…,’ ‘the perfection of morality…,’ ‘the perfection of patience…,’ ‘the perfection of perseverance…,’ ‘the perfection of concentration…,’ and ‘the perfection of wisdom is empty’; they practice ‘inner emptiness is empty’; they practice ‘outer emptiness…,’ ‘inner and outer emptiness is empty,’ and similarly, connect this with each, up to they practice ‘the emptiness of its own mark is empty’; they practice ‘the first, second, third, and fourth concentration…,’ ‘love…,’ ‘compassion…,’ ‘joy…,’ and ‘equanimity is empty’; they practice ‘the station of endless space…,’ ‘the station of endless consciousness…,’ ‘the station of nothing-at-all…,’ and ‘the station of neither perception nor nonperception is empty’; they practice ‘the four applications of mindfulness are empty,’ they practice ‘the four right efforts are empty,’ they practice ‘the four legs of miraculous power are empty,’ they practice ‘the five faculties are empty,’ they practice ‘the five powers are empty,’ they practice ‘the seven limbs of awakening are empty,’ and they practice ‘the eightfold noble path is empty’; they practice ‘the emptiness, signless, and wishless gateways to liberation…,’ ‘the absorptions…,’ ‘the ten tathāgata powers…,’ ‘the four fearlessnesses…,’ ‘the four detailed and thorough knowledges…,’ ‘the eighteen distinct attributes of a buddha…,’ and ‘the purification of a buddhafield is empty’; they practice ‘bringing beings to maturity is empty’; they practice ‘the confidences are empty’; they practice ‘accomplishing the letters [F.21.a] is empty’; they practice ‘entrance into all letters is empty’; they practice ‘entrance into all for which there are no letters is empty’; they practice ‘the compounded element is empty’; and they practice ‘the uncompounded element is empty,’ but pursue the practice without dividing awakening into two. Subhūti, when practicing the perfection of wisdom like that bodhisattva great beings’ lives are lived for awakening.”
65.4「須菩提，他們修習『色是空』，但是在修習中不將菩提分為二。他們修習『受……』、『想……』、『行……』和『識是空』；同樣地，他們修習『界……』、『處……』和『內外法是空』；他們修習『檀那波羅蜜多……』、『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『般若波羅蜜多是空』；他們修習『內空是空』；他們修習『外空……』、『內外空是空』，同樣地，逐一相應，直到他們修習『自相空是空』；他們修習『初禪、二禪、三禪、四禪……』、『慈……』、『悲……』、『喜……』和『舍是空』；他們修習『空無邊處……』、『識無邊處……』、『無所有處……』和『非想非非想處是空』；他們修習『四念處是空』，他們修習『四正勤是空』，他們修習『四神足是空』，他們修習『五根是空』，他們修習『五力是空』，他們修習『七覺支是空』，他們修習『八正道是空』；他們修習『無相、無願解脫門……』、『等至……』、『十力……』、『四無所畏……』、『四無礙解……』、『十八不共法……』和『淨佛土是空』；他們修習『成熟有情是空』；他們修習『無畏是空』；他們修習『通達諸字是空』；他們修習『進入諸字是空』；他們修習『進入無字法是空』；他們修習『有為法是空』；他們修習『無為法是空』，但是在修習中不將菩提分為二。須菩提，像那樣修習般若波羅蜜多的菩薩摩訶薩，他們的生命是為了菩提而活。」
65.5The Lord having said that, venerable Subhūti then asked him, “Lord, you say ‘buddha’ again and again. Lord, what is the word buddha for?”
65.5世尊說完這些話後，尊者須菩提就問他說：「世尊，您反覆地說『佛』。世尊，『佛』這個詞是什麼意思呢？」
65.6“Subhūti, true reality is called buddha. Also, Subhūti, there are those who have fully awakened to the true Dharma, therefore they are called buddha. Also, Subhūti, there are those who have a penetrating realization of true reality , therefore they are called buddha. Also, Subhūti, there are those who have fully awakened to all dharmas as they really are, therefore they are called buddha.”
65.6「須菩提，真如被稱為佛。同樣地，須菩提，有些人已經完全覺悟了正法，因此他們被稱為佛。同樣地，須菩提，有些人已經深入洞悟了真如，因此他們被稱為佛。同樣地，須菩提，有些人已經完全覺悟了諸法實相，因此他們被稱為佛。」
65.7“Lord, you say ‘awakening’ again and again. Lord, what is the word awakening for?”
65.7"世尊，您一再說『菩提』。世尊，『菩提』這個詞是什麼意思呢？"
“Subhūti, awakening is a word for emptiness, it is a word for suchness, it is a word for perfect, it is a word for the very limit of reality, and it is a word for dharma-constituent. Also, Subhūti, awakening is a word for mere designation. Also, Subhūti, awakening means true reality . Also, Subhūti, awakening is suchness, unmistaken suchness, unaltered suchness, and unaltered nature, therefore it is called awakening. Also, Subhūti, that awakening is a realization that all dharmas are a mere designation and causal sign, therefore it is called awakening. Also, [F.21.b] Subhūti, that awakening is the awakening of the lord buddhas, therefore it is called awakening. Also, Subhūti, the lord buddhas have fully awakened to it, therefore it is called awakening.”
「須菩提，菩提是空的名稱，是如性的名稱，是圓滿的名稱，是實際的名稱，是法界的名稱。同時，須菩提，菩提是假名的名稱。同時，須菩提，菩提就是真如。同時，須菩提，菩提是如性、不誑如性、不變如性和不變性，因此稱為菩提。同時，須菩提，那菩提是一種證悟，證悟到所有的法都是假名和相，因此稱為菩提。同時，須菩提，那菩提是諸佛的菩提，因此稱為菩提。同時，須菩提，諸佛已經證悟到它，因此稱為菩提。」
65.8The Lord having said that, venerable Subhūti then asked him, “Lord, if bodhisattva great beings who practice for this awakening practice the six perfections, up to practice the knowledge of all aspects, what wholesome root of theirs will be accumulated or diminished, decreased or increased, produced or stopped, or defiled or purified?”
65.8世尊說完這些話後，尊者須菩提就問他說：「世尊，如果菩薩摩訶薩為了修習這個菩提而修習六波羅蜜，直到修習一切相智，那麼他們的什麼善根會被積集或減少、衰減或增長、生起或止息，或者被雜染或清淨呢？」
65.9Venerable Subhūti having asked that, the Lord said to him, “Subhūti, bodhisattva great beings who practice for this awakening, practice the six perfections, up to and practice the knowledge of all aspects do not practice to accumulate or to diminish, to decrease or to increase, to produce or to stop, or to defile or purify any dharma at all. And why? Because the awakening of bodhisattva great beings practicing the perfection of wisdom is not available in the manner of an objective support that has to be accumulated or diminished, has to be decreased or increased, has to be produced or stopped, or has to be defiled or purified.”
65.9尊者須菩提提出這個問題後，世尊對他說："須菩提，為了這個菩提而修行的菩薩摩訶薩，修行六波羅蜜多，乃至修行一切相智，並非為了積累或減少、為了減退或增長、為了生起或止息、為了雜染或清淨任何法而修行。為什麼呢？因為修行般若波羅蜜多的菩薩摩訶薩的菩提，不是以需要積累或減少、需要減退或增長、需要生起或止息、需要雜染或清淨的所緣的方式而存在的。"
65.10“Lord, if the awakening of bodhisattva great beings practicing the perfection of wisdom is not available as any dharma in the manner of an objective support, how will bodhisattva great beings [F.22.a] practicing the perfection of wisdom fully grasp the perfection of giving, and similarly, up to and fully grasp the perfection of wisdom; how will they practice inner emptiness, up to the emptiness that is the nonexistence of an intrinsic nature; how will they practice the concentrations, immeasurables, and formless absorptions; how will they practice the four applications of mindfulness, up to the eightfold noble path; how will they practice the emptiness, signless, and wishless gateways to liberation; up to how will they practice the ten tathāgata powers; up to practice great compassion; and how will they practice the ten bodhisattva levels, transcend the śrāvaka and pratyekabuddha levels, and enter into the secure state of a bodhisattva?”
65.10「世尊，若菩薩摩訶薩修習般若波羅蜜多的菩提不是以所緣的方式作為任何法而存在，菩薩摩訶薩修習般若波羅蜜多怎樣才能圓滿領悟佈施波羅蜜多，以及同樣地，乃至圓滿領悟般若波羅蜜多；怎樣才能修習內空，乃至無自性空；怎樣才能修習禪定、無量心及無色定；怎樣才能修習四念處，乃至八正道；怎樣才能修習空、無相及無願解脫門；乃至怎樣才能修習如來十力；乃至修習大悲；以及怎樣才能修習十菩薩地，超越聲聞及辟支佛地，進入菩薩不退位？」
65.11Venerable Subhūti having thus inquired, the Lord said to him, “Subhūti, when bodhisattva great beings undertake the bodhisattva practices they do not practice the perfection of giving in a dualistic way, and similarly, connect this with each, up to they do not practice the perfection of wisdom in a dualistic way, up to and they do not practice the knowledge of all aspects in a dualistic way. In that way, Subhūti, when bodhisattva great beings practice the perfection of wisdom, they fully grasp the perfection of giving, up to they fully grasp the perfection of wisdom, up to and they gain the knowledge of all aspects.”
65.11尊者須菩提這樣詢問後，世尊對他說：「須菩提，當菩薩摩訶薩承擔菩薩的修行時，他們不以二元對待的方式修習檀那波羅蜜多，同樣地，依次連接每一項，直到他們不以二元對待的方式修習般若波羅蜜多，乃至他們不以二元對待的方式修習一切相智。須菩提，就這樣，當菩薩摩訶薩修習般若波羅蜜多時，他們圓滿掌握檀那波羅蜜多，直到他們圓滿掌握般若波羅蜜多，乃至他們獲得一切相智。」
65.12“Lord, if they do not practice the perfection of giving in a dualistic way, and similarly, up to do not practice the knowledge of all aspects in a dualistic way, how will the bodhisattva great beings, starting from the production of the first thought, [F.22.b] grow and flourish on wholesome roots, and how will they grow and flourish on wholesome roots up to the production of the last thought?”
65.12「世尊，若菩薩摩訶薩不以二元方式修習佈施波羅蜜多，乃至不以二元方式修習一切相智，那麼菩薩摩訶薩從最初念頭的生起開始，將如何在善根上增長繁榮，以及將如何在善根上增長繁榮直至最後念頭的生起？」
65.13Venerable Subhūti having asked that, the Lord said to him, “Subhūti, those who practice dualistically do not grow and flourish on wholesome roots. And why? Subhūti, those who resort to dualism are all foolish ordinary people. They do not grow and flourish on wholesome roots. The bodhisattva great beings who do not practice dualistically, starting from the production of the first thought, grow and flourish on account of the wholesome dharmas, and up to the last thought they grow and flourish on account of the wholesome dharmas. The world with its gods, humans, and asuras cannot suppress those wholesome roots of theirs. Were those unwholesome roots to suppress them they would fall to the śrāvaka level or the pratyekabuddha level, and they would be captured by other unwholesome roots as well. Captured by those, even while practicing the perfection of giving they would not grow and flourish on wholesome roots, up to while practicing the knowledge of all aspects they would not grow and flourish on wholesome roots. Subhūti, bodhisattva great beings should practice the perfection of wisdom like that.”
65.13尊者須菩提問完後，世尊對他說：「須菩提，那些用二元對待方式修持的人，不會在善根上生長茁壯。為什麼呢？須菩提，那些執著於二元對待的人都是愚癡凡夫。他們不會在善根上生長茁壯。那些不用二元對待方式修持的菩薩摩訶薩，從初念的生起開始，就靠著善法而生長茁壯，一直到最後一念，都靠著善法而生長茁壯。世間天人阿修羅無法抑制他們的這些善根。如果那些惡根要抑制他們，他們就會墮入聲聞地或辟支佛地，也會被其他惡根所捕獲。被那些惡根捕獲的話，即使修持檀那波羅蜜多，他們也不會在善根上生長茁壯，一直到修持一切相智，都不會在善根上生長茁壯。須菩提，菩薩摩訶薩應該像那樣修持般若波羅蜜多。」
65.14“Lord, do bodhisattva great beings practice the perfection of wisdom for the sake of wholesome roots?” he asked.
65.14「世尊，菩薩摩訶薩是否為了善根而修習般若波羅蜜多呢？」他問道。
65.15“Subhūti, they do not. Subhūti, bodhisattva great beings do not practice the perfection of wisdom for the sake of wholesome roots, and of course they do not practice the perfection of wisdom for the sake of unwholesome roots, but still bodhisattva great beings who have not attended on the lord buddhas, or have not brought the wholesome roots to completion, [F.23.a] or have not been assisted by spiritual friends cannot gain the knowledge of all aspects.”
65.15「須菩提，不是這樣。須菩提，菩薩摩訶薩不是為了善根而修習般若波羅蜜多，當然也不是為了惡根而修習般若波羅蜜多，但是還是有菩薩摩訶薩沒有親近諸佛，或者沒有圓滿善根，或者沒有得到善知識的幫助，就無法獲得一切相智。」
65.16“Lord, how do bodhisattva great beings who have attended on the lord buddhas, have brought the wholesome roots to completion, and have been assisted by spiritual friends gain the knowledge of all aspects?”
65.16「世尊，菩薩摩訶薩已經親近諸佛，已經圓滿善根，已經得到善知識幫助的，如何能夠獲得一切相智呢？」
65.17“Subhūti,” replied the Lord, “here, starting from the production of the first thought, bodhisattva great beings attend on the tathāgatas, worthy ones, perfectly complete buddhas, fully grasp whatever teachings there are of those lord buddhas—the discourses , melodious narrations, predictions, verses , summaries , introductions , tales, accounts , birth stories, expanded texts, marvels, and expositions —and, having taken them up, thoroughly mastered the words, investigated them with their thinking minds, and penetrated them with insight, acquire the dhāraṇī. Having acquired the dhāraṇī, they engender detailed and thorough knowledge. Having produced detailed and thorough knowledge, even after departing that life, up until gaining the knowledge of all aspects, they do not ever let those doctrines get lost. There they plant wholesome roots in relation to those tathāgatas, worthy ones, perfectly complete buddhas, and, protected by those wholesome roots, never take birth in the terrible forms of life or in places that preclude a perfect human birth. With those wholesome roots they protect the purity of aspiration, an aspiration that causes purification of a buddhafield and causes beings to be brought to maturity. [F.23.b] Protected by those wholesome roots, they are never separated from those spiritual friends, lord buddhas, bodhisattva great beings, and śrāvakas who sing the praises of the Buddha Vehicle. Subhūti, bodhisattva great beings practicing the perfection of wisdom like that should thus attend on the lord buddhas, look after the wholesome roots, and rely on spiritual friends.”
65.17「須菩提，」世尊答道，「在這裡，從最初發心開始，菩薩摩訶薩親近如來、阿羅漢、正等正覺佛，完全掌握那些諸佛的一切教法——經、祇夜、授記、伽陀、優陀那、本事、譬喻、本生、本生譚、方廣、未曾有、論議——並且領受了這些教法，徹底掌握其中的言詞，用自己的意來思考它們，用觀慧透徹理解它們，獲得陀羅尼。獲得陀羅尼後，他們生起四無所畏。生起四無所畏後，即使捨棄這一生命，直到獲得一切相智的時刻，他們也永遠不會讓那些教法遺失。在那裡，他們針對那些如來、阿羅漢、正等正覺佛種植善根，並受到那些善根的保護，永遠不會投生於惡趣或沒有暇滿人身的地方。用那些善根保護願力的清淨，這種願力能夠導致淨佛土並導致眾生得到成熟。受到那些善根的保護，他們永遠不會與那些讚歎佛乘的善知識、諸佛、菩薩摩訶薩和聲聞眾分開。須菩提，像這樣修習般若波羅蜜多的菩薩摩訶薩應當親近諸佛，照顧善根，並依靠善知識。」
65.18This was the sixty-fifth chapter, “Worshiping, Serving, and Attending on Spiritual Friends as Skillful Means,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
65.18（結尾）