Chapter 76: The Armor for Bringing Beings to Maturity
第七十六品：成熟有情甲冑
76.1Then venerable Subhūti inquired of the Lord, “Lord, if bodhisattva great beings practicing the six perfections, the thirty-seven dharmas on the side of awakening, the ten tathāgata powers, the four fearlessnesses, the four detailed and thorough knowledges, and the eighteen distinct attributes of a buddha still do not, having completed the fourteen emptinesses and the awakening path, have the good fortune to fully awaken to unsurpassed, perfect, complete awakening, well then, Lord, how will bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening?” [F.110.b]
76.1尊者須菩提向世尊請問："世尊，假如菩薩摩訶薩修習六波羅蜜、三十七菩提分法、十力、四無所畏、四無礙解以及十八不共法，仍然不能在圓滿十四空和菩提分法之後，具有善根而正等覺無上正等正覺，那麼，世尊，菩薩摩訶薩究竟如何才能正等覺無上正等正覺呢？"
76.2“Subhūti,” replied the Lord, “when bodhisattva great beings practice the perfection of wisdom with skillful means, they practice the perfection of giving without apprehending giving, without apprehending a benefactor and recipient, and without practicing any dharmas other than those. It is then that the bodhisattva great beings embark upon the awakening path. Subhūti, bodhisattva great beings practicing the perfection of wisdom with skillful means like that will fully awaken to unsurpassed, perfect, complete awakening. Similarly, connect this with all the five perfections, up to the eighteen distinct attributes of a buddha.”
76.2「須菩提，菩薩摩訶薩以方便善巧修習般若波羅蜜多時，修習檀那波羅蜜多，於佈施不執著，於施者與受者不執著，亦不修習其他任何法。如是，菩薩摩訶薩方能趣入菩提分法。須菩提，菩薩摩訶薩如是以方便善巧修習般若波羅蜜多者，必將正等覺無上正等菩提。須菩提，乃至五波羅蜜、十八不共法，應悉如是連繫。」
76.3Then venerable Śāriputra asked the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom make an effort at the awakening path?”
76.3爾時舍利弗尊者問世尊言：「世尊，菩薩摩訶薩修習般若波羅蜜多，於菩提分法如何精進？」
76.4Venerable Śāriputra having asked that, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom with skillful means do not engage with and do not disengage from form . And why? Śāriputra, it is because there is no intrinsic nature of form to engage with or become disengaged from; up to they do not engage with and do not become disengaged from consciousness. And why? Because there is no intrinsic nature of consciousness to engage with or become disengaged from. They do not engage with and do not become disengaged from the perfection of giving. And why? Because it has no intrinsic nature to engage with or become disengaged from. Similarly, connect this with each, up to the perfection of wisdom and the eighteen [F.111.a] distinct attributes of a buddha.”
76.4尊者舍利弗提出這個問題後，世尊對他說：「舍利弗，這裡菩薩摩訶薩以方便善巧修習般若波羅蜜多，不執著色也不遠離色。為什麼呢？舍利弗，因為色沒有可以執著或遠離的自性；一直到他們不執著識也不遠離識。為什麼呢？因為識沒有可以執著或遠離的自性。他們不執著佈施波羅蜜多也不遠離佈施波羅蜜多。為什麼呢？因為它沒有可以執著或遠離的自性。同樣地，將這個道理應用到每一項，一直到般若波羅蜜多和十八不共法。」
76.5“Lord, if there is no intrinsic nature of a dharma to engage with or become disengaged from, well then, how will the perfection of wisdom in which bodhisattva great beings are supposed to train be accomplished? Without having trained in the perfection of wisdom, bodhisattva great beings will not be able to fully awaken to unsurpassed, perfect, complete awakening.”
76.5「世尊，若法無自性可執可不執，那麼菩薩摩訶薩應當修習的般若波羅蜜多如何成就？菩薩摩訶薩若未修習般若波羅蜜多，將無法圓滿覺悟無上正等菩提。」
76.6“Exactly so, Śāriputra, exactly so! It is exactly as you say! Without having trained in the perfection of wisdom, bodhisattva great beings will not be able to awaken fully to unsurpassed, perfect, complete awakening, Furthermore, it is done with skillful means, not without skillful means.
76.6「舍利弗，完全正確，完全正確！正如你所說的一樣！菩薩摩訶薩如果沒有修習般若波羅蜜多，將無法圓滿地覺悟無上正等正覺。而且，這是用方便善巧來成就的，不是沒有方便善巧就能成就的。
76.7“Śāriputra, if bodhisattva great beings practicing the perfection of wisdom were to apprehend an intrinsic nature of any dharma, they would grasp them. But they do not apprehend them, so there is no chance they will grasp at ‘this is the perfection of wisdom, this is the perfection of concentration, this is the perfection of perseverance, this is the perfection of patience, this is the perfection of morality, this is the perfection of giving, this is form ,’ up to ‘this is consciousness,’ up to ‘these are the buddhadharmas.’ If they do not apprehend…, up to ‘this is awakening,’ what will they grasp? Śāriputra, the perfection of wisdom cannot be grasped, up to the buddhadharmas cannot be grasped. Śāriputra, this perfection is a perfection of the absence of grasping, so it is a perfection of wisdom. [F.111.b] Bodhisattva great beings should train in it. Given that bodhisattva great beings training in it do not apprehend even the training, what need is there to mention awakening, what need is there to mention the perfection of wisdom, what need is there to mention the bodhisattva dharmas, what need is there to mention the buddha dharmas, and what need is there to mention the śrāvaka dharmas, pratyekabuddha dharmas, or the dharmas of ordinary people? And why? Śāriputra, it is because whatever the dharma, its intrinsic nature does not exist, so, where all dharmas have no intrinsic nature, what dharmas of ordinary people are there, what stream enterer, once-returner, non-returner, worthy one, and pratyekabuddha dharmas; and what state of a worthy one, pratyekabuddha’s awakening, bodhisattva, or unsurpassed, perfect, complete awakening? If those persons cannot be apprehended—those dharmas on account of which they say, ‘This is an ordinary person,’ up to ‘this is a tathāgata, worthy one, perfectly complete buddha’—however could those dharmas appear?”
76.7「舍利弗，如果菩薩摩訶薩修習般若波羅蜜多，執著任何法的自性，他們就會執取。但他們不執著，所以絕對不會執取『這是般若波羅蜜多、這是禪那波羅蜜多、這是毘黎耶波羅蜜多、這是羼提波羅蜜多、這是尸羅波羅蜜多、這是檀那波羅蜜多、這是色』，乃至『這是識』，乃至『這些是佛法』。如果他們不執著……，乃至『這是菩提』，他們會執取什麼呢？舍利弗，般若波羅蜜多不能被執取，乃至佛法不能被執取。舍利弗，這個圓滿是無執著的圓滿，因此它是般若波羅蜜多。菩薩摩訶薩應當修習它。由於菩薩摩訶薩修習它時，連修習本身都不執著，那麼何必說覺悟呢？何必說般若波羅蜜多呢？何必說菩薩法呢？何必說佛法呢？何必說聲聞法、辟支佛法或凡夫法呢？為什麼呢？舍利弗，因為一切法的自性都不存在，所以在所有法都無自性的地方，有什麼凡夫法呢？有什麼須陀洹、一來果、不還果、阿羅漢以及辟支佛法？有什麼阿羅漢位、辟支佛的菩提、菩薩，或無上正等正覺呢？如果那些人無法被執著——那些人們據以說『這是凡夫』，乃至『這是如來、阿羅漢、正等正覺者』的那些法——那麼那些法怎麼會顯現呢？」
76.8“Lord, given that all dharmas are without any real basis, what will be the origin and existence of ‘this is an ordinary person,’ up to ‘this is a tathāgata, worthy one, perfectly complete buddha’?”
76.8「世尊，既然一切法都沒有實在性，那麼『這是凡夫』，乃至『這是如來、阿羅漢、正等正覺者』的起源和存在會是什麼呢？」
76.9Venerable Śāriputra having asked that, the Lord asked him in return, “Śāriputra, has there been or will there be a real basis of form in the way a foolish ordinary person has settled down on it?”
76.9尊者舍利弗提出這個問題後，世尊反問他：「舍利弗，形色是否曾經有過或將來會有實在性，就像愚癡的凡夫所執著的那樣呢？」
76.10“Lord, ‘ form ’ does not exist at all except that an ordinary person with a distorted mind has settled down on it.”
76.10「世尊，『色』根本不存在，只是凡夫以顛倒心安立於它。」
76.11“Śāriputra, [F.112.a] has there been or will there be a real basis of feeling, perception, volitional factors, or consciousness in the way a foolish ordinary person has settled down on them? Similarly, connect this with Śāriputra, what do you think about this, has there been or will there be a real basis of…, up to all the buddhadharmas in the way a foolish ordinary person has settled down on them?”
76.11「舍利弗，受、想、行、識是否曾經存在或將來存在有實在性，如同愚癡的凡夫所執著的那樣？舍利弗，你以同樣的方式來連貫思考，你認為如何？直到一切佛法，是否曾經存在或將來存在有實在性，如同愚癡的凡夫所執著的那樣？」
76.12“Lord, up to ‘consciousness,’ and, up to ‘all the buddhadharmas’ do not exist at all except that an ordinary person with a distorted mind has mentally constructed them as a real basis.”
76.12「世尊，乃至『識』以及乃至『一切佛法』都根本不存在，除非是凡夫以扭曲的心識將它們構造為實在性。」
76.13“Exactly so, Śāriputra, exactly so!” said the Lord. “An ordinary person with a distorted mind has mentally constructed all dharmas, which have no real basis, with a mind that has no real basis, as real bases. Therefore, bodhisattva great beings practicing the perfection of wisdom with skillful means, having seen that all those dharmas are without a real basis, have set out for unsurpassed, perfect, complete awakening.”
76.13世尊說：「正是這樣，舍利弗，正是這樣！凡夫以顛倒之心，將一切沒有實在性的法，用沒有實在性的心，構想執著為實在性。因此，菩薩摩訶薩修習般若波羅蜜多，以方便善巧觀見一切法都沒有實在性，已經趣向無上正等正覺。」
76.14The Lord having said that, venerable Śāriputra asked him, “Lord, what are those skillful means of bodhisattva great beings who see all dharmas without a real basis, those skillful means with which bodhisattva great beings have set out for unsurpassed, perfect, complete awakening?”
76.14世尊說完這些話後，尊者舍利弗問他說：「世尊，菩薩摩訶薩見到一切法都無實在性，那些菩薩摩訶薩的方便善巧是什麼？菩薩摩訶薩以什麼樣的方便善巧而趣向無上正等正覺的？」
76.15Venerable Śāriputra having asked that, the Lord said to him, “Śāriputra, here bodhisattva great beings practicing the perfection of wisdom do not see any dharma’s real basis, a real basis on account of which they might get angry; while angry get depressed; while depressed become despondent; [F.112.b] and while despondent become lazy. Therefore, Śāriputra, except for ‘aggregates,’ or ‘constituents,’ or ‘sense fields’ settled down on by beings confused about the self, all dharmas are without a real basis, without a vital essence, devoid of a vital essence, the nonexistence of an intrinsic nature, empty of a basic nature, and empty of their own marks, so bodhisattva great beings practicing the perfection of wisdom, having seen that all dharmas are the nonexistence of an intrinsic nature, empty of a basic nature, and empty of their own marks, conjure up a body like a magician’s and teach the Dharma to beings. They give a discourse on giving to beings who are stingy, give a discourse on morality to beings who are immoral, give a discourse on patience to beings thinking malicious thoughts, give a discourse on perseverance to beings who are lazy, give a discourse on meditative stabilization to beings who are distracted, and give a discourse on the intellect to beings with intellectual confusion. When they have established beings in giving, up to established them in wisdom, they then give the noble discourses to do with deliverance to beings, causing them to reach the result of stream enterer, up to causing them to reach the state of a worthy one, causing them to reach a pratyekabuddha’s awakening, up to and causing them to reach the knowledge of all aspects.”
76.15舍利弗尊者這樣問後，世尊對他說：「舍利弗，這裡菩薩摩訶薩修行般若波羅蜜多，不見任何法有實在性，有實在性而使他們可能生氣；生氣後感到沮喪；沮喪後變得失望；失望後變得懶惰。因此，舍利弗，除了被自我困惑的眾生安住其中的『蘊』、『界』或『處』，所有的法都是無自性空，無實質，缺乏實質，無自性，空的本性，無自相，所以菩薩摩訶薩修行般若波羅蜜多，看到所有的法都是無自性，空的本性，無自相，就像幻師一樣幻化出身體，向眾生說法。他們向吝嗇的眾生講授佈施的法，向不道德的眾生講授戒律的法，向懷有惡意思想的眾生講授忍辱的法，向懶惰的眾生講授精進的法，向心散亂的眾生講授定的法，向智慧混亂的眾生講授慧的法。當他們在佈施中建立眾生，直到在慧中建立他們後，就向眾生宣講關於解脫的聖言，使他們達到須陀洹果，直到使他們達到阿羅漢位，使他們達到辟支佛的菩提，直到使他們達到一切相智。」
76.16Then venerable Śāriputra asked the Lord, “Lord, bodhisattva great beings practicing the perfection of wisdom [F.113.a] establish beings who do not exist and who are not there in giving, up to establish them in wisdom, and on top of that give noble discourses to do with deliverance, give discourses that cause them to reach the state of a worthy one, cause them to reach a pratyekabuddha’s awakening, up to and cause them to reach the knowledge of all aspects, so how could they not apprehend anything?”
76.16爾時舍利弗尊者問世尊："世尊，菩薩摩訶薩修行般若波羅蜜多，建立不存在、不現前的眾生安住於佈施，乃至安住於智慧，並且給予解脫的聖言，給予使眾生達到阿羅漢位的開示，使眾生達到辟支佛菩提，乃至使眾生達到一切相智，那麼他們怎麼可能不執取任何事物呢？"
76.17Venerable Śāriputra having asked that, the Lord said to him, “Śāriputra, bodhisattva great beings practicing the perfection of wisdom do not apprehend anything. And why? Because those bodhisattva great beings practicing the perfection of wisdom do not apprehend any being at all except as a conventional term in conventional usage. Śāriputra, standing there in the two truths, bodhisattva great beings teach the doctrine to beings. Nevertheless, in the two truths, Śāriputra, there is no apprehension of a being and no designation of a being. But still bodhisattva great beings practicing the perfection with skillful means teach the doctrine to beings so that those beings do not apprehend a self even in this very life, never mind what they will obtain, or how they will obtain it. Śāriputra, it is thus that bodhisattva great beings practicing the perfection of wisdom with skillful means teach the doctrine to beings.”
76.17舍利弗尊者這樣問後，世尊對他說：「舍利弗，菩薩摩訶薩修習般若波羅蜜多不執著任何事物。為什麼呢？因為那些菩薩摩訶薩修習般若波羅蜜多，除了在世俗習慣法中作為世俗諦的名稱外，完全不執著眾生。舍利弗，菩薩摩訶薩站在二諦的基礎上，向眾生教導教法。然而在二諦中，舍利弗，沒有對眾生的執著，也沒有對眾生的名稱。但菩薩摩訶薩修習波羅蜜多以方便善巧向眾生教導教法，使那些眾生即使在現在這一生中也不執著我，更不用說他們將來會獲得什麼，或如何獲得。舍利弗，菩薩摩訶薩修習般若波羅蜜多以方便善巧向眾生教導教法就是這樣的。」
76.18The Lord having said that, venerable Śāriputra said to him, “Ah! Lord, [F.113.b] this is a great enthusiasm indeed, that bodhisattva great beings are armed with an armor like this—namely, Lord, that they do not apprehend any dharma at all as the same, or different, or separate; that they are armed with such an armor that they are not in the desire realm, are not in the form realm, are not in the formless realm, are not in the compounded element, and are not in the uncompounded element; and that they free beings from the three realms without apprehending a being or the designation of a being. In the absence of the designation of a being, a being is not bound and is not freed; since a being is not bound and is not freed, there is no defilement and there is no purification; since there is no defilement and there is no purification, forms of life do not have specific features; since forms of life do not have specific features, there is no karma and there are no afflictions; and given that there is no karma and there are no afflictions, however could there be a maturation, a maturation on account of which I and beings come to be in the five forms of life in the stream of cycles of existence?”
76.18世尊如此說已，尊者舍利弗對他說：「啊！世尊，這真是偉大的精進啊，菩薩摩訶薩們就像這樣被甲冑所武裝——即是，世尊，他們不執著任何法為相同、或不同、或分離；他們被這樣的甲冑所武裝，使得他們不在欲界，不在色界，不在無色界，不在有為法，也不在無為法；他們在不執著眾生和眾生的名稱的情況下將眾生從三界解脫出來。在沒有眾生這個名稱的情況下，眾生既不被繫縛也不被解脫；既然眾生既不被繫縛也不被解脫，就沒有染污也沒有清淨；既然沒有染污也沒有清淨，五趣就沒有特定的特徵；既然五趣沒有特定的特徵，就沒有業也沒有煩惱；既然沒有業也沒有煩惱，我和眾生怎麼可能在輪迴的五趣流中有成熟呢？」
76.19Venerable Śāriputra having said that, the Lord replied to him, “Exactly so, Śāriputra, exactly so! It is exactly as you say! Śāriputra, if a being there before were not there later, there would thus be the fault that a bodhisattva and tathāgata ‘would have been there before and would not be there later’; and there would also be the fault that the five forms of life in the stream of cyclic existence would have been something that really existed before and would be something that really does not exist later. Therefore, Śāriputra, whether the tathāgatas arise or whether the tathāgatas [F.114.a] do not arise, the true dharmic nature of dharmas—suchness, unmistaken suchness—remains. In it there is no self, there is also no being, there is also no living being, there is also no person, there is also no one who does, and there is also no one who makes someone else do, so however could there be form there? However could there be feeling, perception, volitional factors, and however could there be consciousness? However could there be the five forms of life in the stream of cycles of existence from which beings are to be freed, given that dharmas do not exist and are not there?
76.19尊者舍利弗說完之後，世尊回答他說：「正是如此，舍利弗，正是如此！你說得完全正確！舍利弗，如果一個眾生之前存在後來卻不存在，就會產生這樣的過失：菩薩和如來『之前存在而後來不存在』；也會產生這樣的過失：輪迴中的五趣『之前真實存在而後來真實不存在』。因此，舍利弗，無論如來出現還是如來不出現，法的真實法性—如性、不誑如性—都保持不變。在其中沒有我，也沒有眾生，也沒有生命，也沒有人，也沒有作者，也沒有使作者，那麼怎麼可能有色呢？怎麼可能有受、想、行，怎麼可能有識呢？既然法不存在也不現前，那麼怎麼可能有輪迴中的五趣需要眾生從其中解脫呢？」
76.20“Therefore, Śāriputra, these dharmas are the emptiness of an intrinsic nature. Having heard about this from earlier tathāgatas, worthy ones, perfectly complete buddhas, bodhisattva great beings have set out for unsurpassed, perfect, complete awakening, but there is no intrinsic nature of any dharma at all that can be apprehended in which they can believe, except what foolish ordinary people confused by distortion have settled down on. Bodhisattva great beings armed with such armor do not turn back from unsurpassed, perfect, complete awakening. Armed with such armor they think, ‘It is not that I will not fully awaken to unsurpassed, perfect, complete awakening; rather, I will fully awaken to unsurpassed, perfect, complete awakening,’ and, ‘Having fully awakened, I will work for the welfare of beings, a welfare that comes with the sort of Dharma that frees beings from distortion.’
76.20「舍利弗，是諸法自性空。菩薩摩訶薩從先前如來、阿羅漢、正等正覺佛聞此，趨向無上正等菩提，然而一切諸法都沒有自性可得，可以信受，除了被顛倒困惑的愚癡凡夫所安住的那些法。菩薩摩訶薩披著這樣的甲冑，不從無上正等菩提退轉。披著這樣的甲冑，他們這樣想：『並非我不會正等覺無上正等菩提，而是我將正等覺無上正等菩提』，以及『我正等覺以後，將為眾生做利益，這種利益來自於能從顛倒中解脫眾生的法教。』」
76.21“To illustrate, Śāriputra, a person conjured up by a magician conjures up many hundred thousands of billions of living beings. Having conjured them up, he satisfies them by feeding them many delectable soft and hard foods, [F.114.b] but even having satisfied them by feeding them, when he cries out cries of delight, saying, ‘I have greatly increased my merit,’ what do you think, Śāriputra, has anyone at all been fed and satisfied?”
76.21「舍利弗，譬如有人，幻師幻化出眾多百千億眾生。幻化出後，以種種美味軟硬食物而飼養他們，雖然以飲食而滿足了他們，但當他歡喜地呼喊說『我已大大增長了福德』時，舍利弗，你認為如何？有人真正被飲食滿足過嗎？」
“No, Lord.”
「不曾有，世尊。」
76.22“Similarly, Śāriputra, starting from the first production of the thought, when bodhisattva great beings practice the six perfections, practice the four concentrations, practice the four immeasurables, practice the four formless absorptions, practice the four applications of mindfulness, practice the four right efforts, practice the four legs of miraculous power, practice the five faculties, five powers, seven limbs of awakening, and eightfold noble path, practice the fourteen emptinesses, practice the signlessness meditative stabilization and wishlessness meditative stabilization, and practice the ten tathāgata powers, four fearlessnesses, four detailed and thorough knowledges, and eighteen distinct attributes of a buddha, cleanse the awakening path, purify a buddhafield, and bring beings to maturity, they do not apprehend any being at all, who, having been apprehended, has to be tamed.” [B54]
76.22「舍利弗，同樣地，菩薩摩訶薩從初發心開始，當他們修習六波羅蜜、修習四禪定、修習四無量心、修習四無色定、修習四念處、修習四正勤、修習四神足、修習五根、五力、七覺支和八正道，修習十四空、修習無相三昧和無願三昧，修習十力、四無畏、四無礙解和十八不共法，清淨菩提分法、淨化佛土、成熟眾生時，他們並不執著任何眾生，認為有某個眾生被執著著而必須被調伏。」
76.23Then venerable Subhūti asked the Lord, “Lord, what is the bodhisattva great beings’ path on which bodhisattva great beings who have to purify a buddhafield and bring beings to maturity practice?”
76.23那時尊者須菩提問世尊說：「世尊，菩薩摩訶薩為了要淨化佛土、成熟眾生，在什麼樣的菩薩摩訶薩之道上修習呢？」
76.24Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here, [F.115.a] starting from the first production of the thought, bodhisattva great beings make a practice of the perfection of giving; make a practice of the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom; up to make a practice of the eighteen distinct attributes of a buddha; and bring beings to maturity and purify a buddhafield.”
76.24尊者須菩提這樣問後，世尊對他說：「須菩提，在這裡，從初發心開始，菩薩摩訶薩修習檀那波羅蜜多；修習尸羅波羅蜜多、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；直到修習十八不共法；並使眾生得以成熟，淨化佛土。」
76.25“Lord, how do bodhisattva great beings practicing the perfection of giving bring beings to maturity?”
76.25「世尊，菩薩摩訶薩修習檀那波羅蜜多如何令眾生成熟？」
76.26“Subhūti, here bodhisattva great beings practicing the perfection of wisdom give gifts to beings, and having given gifts advise and instruct them like this: ‘Sons of a good family, here do not grasp at and seize on giving gifts. Do not, by seizing on giving gifts, make a body come into being, a body that brings with it the experience of many sufferings. Sons of a good family, ultimately giving does not exist here, a benefactor does not exist, and a recipient does not exist either. Those three phenomena are empty of an intrinsic nature, so a phenomenon empty of a basic nature does not receive, and the emptiness of a basic nature is not grasped.’ In that way, Subhūti, when bodhisattva great beings practice the perfection of giving, they give gifts to beings like that but without apprehending giving, without apprehending a giver, and without apprehending a recipient there. Such a perfection of giving is a perfection of not apprehending anything. Bodhisattva great beings practicing the perfection of giving [F.115.b] connect beings with the result of stream enterer; similarly, connect this with each, up to connect them with unsurpassed, perfect, complete awakening without apprehending any of those three phenomena. Subhūti, bodhisattva great beings practicing the perfection of giving bring beings to maturity. They personally give gifts, inspire others to take up giving, speak in praise of giving, and speak in praise of others giving gifts as well, welcoming it. Having given such gifts, bodhisattva great beings take birth sharing in the good fortune of those in great sāla tree–like royal families, take birth sharing in the good fortune of those in great sāla tree–like brahmin families, take birth sharing in the good fortune of those in great sāla tree–like business families, or become a local ruler, or become a wheel-turning emperor, or, having attained sovereignty over an empire, gather humans with the four ways of gathering a retinue. What are the four? They gather them by giving, kind words, beneficial actions, and consistency between words and deeds.
76.26「須菩提，這裡菩薩摩訶薩修習般若波羅蜜多，施捨禮物給眾生，施捨之後這樣勸誡教導他們：『善男子，這裡不要執著和抓住布施。不要因為執著布施而使身體產生，一個帶來許多痛苦經歷的身體。善男子，在勝義上布施不存在，施者不存在，受者也不存在。那三種法都是自性空的，所以本性空的法不被接受，本性空也不被執著。』就這樣，須菩提，當菩薩摩訶薩修習般若波羅蜜多時，他們像那樣施捨禮物給眾生，但不執著布施，不執著施者，也不執著受者。這樣的般若波羅蜜多是無所執著的波羅蜜多。菩薩摩訶薩修習般若波羅蜜多，把眾生連接到須陀洹果；同樣地，依次連接到每一個，直到把他們連接到無上正等正覺，都不執著那三種現象。須菩提，菩薩摩訶薩修習般若波羅蜜多使眾生成熟。他們親自施捨，激勵他人承擔布施，為布施讚歎說法，也為他人的布施讚歎說法，表示歡迎。菩薩摩訶薩進行了這樣的布施後，轉生在偉大的娑羅樹一樣的剎帝利種中分享福報，轉生在偉大的娑羅樹一樣的婆羅門種中分享福報，轉生在偉大的娑羅樹一樣的吠舍種中分享福報，或成為地方統治者，或成為轉輪聖王，或者在獲得帝國主權後，用四攝事聚集人類。那四種是什麼呢？他們用布施、愛語、利行和同事來聚集眾生。」
76.27“Having gathered those beings into a retinue by giving, they gradually establish them in morality, and establish them in meditative stabilization and wisdom, the four concentrations, the four immeasurables, the four formless absorptions, the four applications of mindfulness, up to the thirty-seven dharmas on the side of awakening, and in the emptiness, signlessness, and wishlessness meditative stabilization. They cause them to enter into the flawlessness that is a perfect state and inspire them to take up the state of a worthy one, a pratyekbuddha’s awakening, up to unsurpassed, perfect, complete awakening: ‘Hey, you people! Fully awakening to unsurpassed, [F.116.a] perfect, complete awakening is not hard. Other than it not being realized because of a mind made confused by error, here there is no phenomenon to which beings are attached that exists through its intrinsic nature, so you should stop all grasping at distortions and free yourself from saṃsāra, and free others from saṃsāra too. You should do something of great value for yourselves in that way, and you should connect others with something of great value too.’
76.27「須菩提，菩薩摩訶薩以布施聚集了這些眾生作為眷屬之後，逐漸將他們安立於戒律中，並將他們安立於禪定和慧中，四禪、四無量心、四無色定、四念處，乃至三十七菩提分法，以及空、無相、無願等持中。他們使眾生進入清淨的完美境地，並激勵他們修證阿羅漢位、獨覺的菩提，乃至無上正等正覺：『喂，各位！圓滿證悟無上正等正覺並不困難。除了因為心被顛倒所迷惑而無法證悟之外，這裡沒有任何眾生執著的法具有自性實存，所以你們應當停止一切關於顛倒的執著，並將自己從輪迴中解脫出來，也應當將他人從輪迴中解脫出來。你們應當以這樣的方式為自己做成就大義的事，也應當使他人與成就大義相聯繫。』」
76.28“Subhūti, bodhisattva great beings should practice the perfection of giving so that when they practice, they practice in such a way that right from the first production of the thought they will not in the worst case fall into a terrible form of life nor ever not do the work of a wheel-turning emperor. And why? Because the result is like the seed. When supplicants arrive in the presence of that wheel-turning emperor, the wheel-turning emperor thinks, ‘I have assumed sovereignty over an empire for nothing other than the welfare of beings,’ and says, ‘Whatever you want, consider it given. It is yours, not mine. I am not even doing it for the sake of this inner form, never mind anything else. Apart from having accepted a life in saṃsāra for the sake of all beings, I am not someone who likes saṃsāra.’
76.28「須菩提，菩薩摩訶薩應當修習檀那波羅蜜多，使得他們在修習時，從初發心起，就不會在最壞的情況下墮入惡趣，也不會不做轉輪聖王的事業。為什麼呢？因為結果就像種子一樣。當信眾來到轉輪聖王的面前時，轉輪聖王心想：『我承受帝國的主權，唯獨是為了眾生的福祉』，並說：『你們想要什麼，就認為已經給予了。那是你們的，不是我的。我甚至不是為了這個肉身而這樣做，更不用說別的了。除了為了一切眾生而接受輪迴中的生命外，我並不是喜歡輪迴的人。』」
76.29“Thus, out of compassion they become completely filled with great compassion, and as much as they are filled with great compassion they work for the welfare of beings even though those sorts of beings who might become perfected cannot be apprehended except as names, designations, and terms in conventional usage. And you should know the conventional usage, furthermore, is a nonconventional usage, like an echo.
76.29「因此，由於悲心，他們完全充滿了大悲。他們越是充滿大悲，就越為眾生的利益而工作。雖然那些可能得到成就的眾生，除了世俗名稱、假名和術語之外，無法執著地把握。你應當知道，世俗的用法進一步來說，也是非世俗的用法，就像回聲一樣。」
76.30“Subhūti, bodhisattva great beings have to practice the perfection of giving as a practice where [F.116.b] there is no material thing at all that they will not give away to other beings, where they will even, finally, give away their flesh, so what need is there to say more about external things that beings require in order to be freed from saṃsāra?”
76.30「須菩提，菩薩摩訶薩應當修習檀那波羅蜜多，其修習方式是，對於一切物質之物都沒有不捨施給其他眾生的，甚至最後都要捨施自己的肉體，那麼還用說有什麼必要談論眾生為了從輪迴中解脫所需要的外在之物呢？」
76.31“Lord, what are those requirements?”
76.31「世尊，那些是什麼條件呢？」
“What, Subhūti, are those requirements? They are these, namely, the perfection of giving is a requirement, the perfection of morality is a requirement, the perfection of patience is a requirement, the perfection of perseverance is a requirement, the perfection of concentration is a requirement, the perfection of wisdom is a requirement, up to the eighteen distinct attributes of a buddha are a requirement. They are requirements because, helped by those requirements, beings are freed from saṃsāra.
「須菩提，那些條件是什麼呢？就是這些：檀那波羅蜜多是條件，尸羅波羅蜜多是條件，羼提波羅蜜多是條件，毘黎耶波羅蜜多是條件，禪那波羅蜜多是條件，般若波羅蜜多是條件，乃至佛的十八不共法都是條件。它們是條件，因為眾生藉著這些條件的幫助，才能從輪迴中獲得解脫。」
76.32“Furthermore, Subhūti, when bodhisattva great beings standing in the perfection of giving give gifts to beings, they exclaim, ‘Come here, sons of a good family! I will ensure that whatever food, or drink, up to or the seven precious stones you require are not insufficient. Guard your morality. I will ensure that the food, or drink, up to or seven precious stones are not insufficient, and relieve whatever other poverty might make you turn to immorality. One way or the other, keeping to the moral code you must gradually reach the end of suffering in one or other of the three vehicles, the Śrāvaka Vehicle, or the Pratyekabuddha Vehicle, or the Great Vehicle of the knowledge of all aspects.’ Subhūti, bodhisattva great beings standing in the perfection of giving [F.117.a] thus gather a retinue of beings with the perfection of morality.
76.32「進一步說，須菩提，當菩薩摩訶薩安住在佈施波羅蜜多中向眾生布施時，他們呼喊說：『善男子們，來這裡！我將確保你們所需要的任何食物、或飲料，乃至七寶都不會不足。守護你們的戒。我將確保食物、或飲料，乃至七寶都不會不足，並且解除任何其他可能使你們轉向違反道德的貧困。無論如何，守持道德規範，你們必將逐漸到達三乘之一的苦的終結，無論是聲聞乘，或是辟支佛乘，或是一切相智的大乘。』須菩提，菩薩摩訶薩安住在佈施波羅蜜多中就這樣以尸羅波羅蜜多聚集眾生的眷屬。」
76.33“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of giving exclaim to those who are upset and have malicious thoughts, ‘Sons of a good family! You must take from me whatever food, or drink, up to or anything else you require to relieve the poverty that causes you to be upset, or bear malice, or bitterly criticize. I will ensure that you are not destitute, so you must not be upset and bear malice. I am yours and you are mine. The possessions I have are yours, so anyone who has any need please take it. I will ensure that you are not destitute of whatever food, drink, clothes, up to or anything else you require. One way or the other, you must not be governed by rage and malice.’ Bodhisattva great beings standing in the perfection of giving thus connect beings with the perfection of patience.
76.33「此外，須菩提，住於佈施波羅蜜多的菩薩摩訶薩向那些心煩意亂、懷有惡意的眾生宣說道：『善男子！你們應當從我這裡取用任何食物、飲料，直到或其他任何你們所需要的東西，來緩解導致你們心煩意亂、懷有惡意或尖刻批評的貧困。我將確保你們不至於貧困，所以你們不應當心煩意亂和懷有惡意。我屬於你們，你們屬於我。我所擁有的財物就是你們的，所以任何有需要的人請儘管取用。我將確保你們不至於缺乏任何食物、飲料、衣服，直到或其他任何你們所需要的東西。無論如何，你們不應當被瞋恚和惡意所支配。』住於佈施波羅蜜多的菩薩摩訶薩就這樣將眾生與忍辱波羅蜜多相連結。」
76.34“ ‘You are getting enraged on account of something that is pointless. There is no existent thing there at all. That rage is an imagination of the unreal, so there is no real basis that is a reason for you to be obsessed, enraged, and bear malice, and having become obsessed, enraged, and malicious, to strike with sticks, hurl weapons, and kill one another—none at all. Therefore, since when you have become upset by the imagination of the unreal you fall into the hells, or into the animal world, or into the world of Yama, [F.117.b] or fall into other terrible forms of life where you experience feelings of unbearable, grating, scorching suffering, well then, pay attention everyone! You will not even find a human birth because of the karma you are saddled with, so meeting with the arising of a buddha does not even come up in conversation. Do not get saddled with such karma for the sake of phenomena that are without a real basis. Pay attention everyone! It is hard to encounter the arising of a buddha. Even to be born human is hard, so do not squander this perfect human birth or else you will end up in an incurable situation in a place that precludes a perfect human birth.’ Bodhisattva great beings thus personally perfect the perfection of patience, connect others to patience, speak in praise of patience, and speak in praise of others being patient as well, welcoming it. Having connected those beings to patience and established them in patience, they cause them to gradually pass into complete nirvāṇa in the three vehicles. It is thus, Subhūti, that bodhisattva great beings standing in the perfection of giving connect beings to the perfection of patience.
76.34「你們因為虛無的事而發怒，這完全沒有意義。那裡根本沒有任何實在的東西。那種怒火是對虛幻的想像，所以你們沒有任何實在的理由去執著、憤怒和懷恨，也沒有理由在變得執著、憤怒和懷恨之後，用棍子打人、投擲武器、互相殺害——一切都沒有實在的理由。因此，當你們被虛幻的想像激怒後，就會墮入地獄、畜生道、鬼道，或者墮入其他各種惡趣，在那裡經歷無法承受、刺耳、灼熱的苦痛。所以，你們要注意聽！因為你們承載的業力，你們甚至找不到人身，遇到佛的出現更是無法談起。不要為了沒有實在性的現象而承載這樣的業力。你們要注意聽！遇到佛的出現是困難的。即使投生為人也很困難，所以不要浪費這個圓滿的人身，否則你們會陷入無法救治的局面，從此遠離圓滿人身。」菩薩摩訶薩就這樣親自圓滿忍辱波羅蜜多，使他人趣入忍辱，讚歎忍辱，讚歎他人忍辱且欣然接納。他們將這些眾生引入忍辱並令其安住於忍辱後，使他們在三乘中漸次達到圓寂涅槃。須菩提，菩薩摩訶薩安住於檀那波羅蜜多，就是這樣使眾生趣入羼提波羅蜜多的。
76.35“Subhūti, how do bodhisattva great beings practicing the perfection of giving connect beings to the perfection of perseverance?
76.35「須菩提，菩薩摩訶薩修習檀那波羅蜜多，如何令眾生與精進波羅蜜多相應？
76.36“Subhūti, here when bodhisattva great beings see those who are lazy, they rebuke them: ‘Why are all of you being lazy?’
76.36須菩提，菩薩摩訶薩在此見到懶惰的眾生時，他們會斥責他們說：「你們為什麼都在懶惰呢？」
“They say, ‘It is because we don’t have the wherewithal to get on with it.’
「他們說：『這是因為我們缺少繼續進行的物資和條件。』」
76.37“Bodhisattva great beings practicing the perfection of giving say to those beings, ‘Pay attention everyone! I will ensure that you are supplied with the wherewithal for giving, the wherewithal for morality, the wherewithal for patience, as well as all those other types of things [F.118.a] for making a vigorous effort, so make a vigorous effort.’
76.37「菩薩摩訶薩修習檀那波羅蜜多，對眾生說：『你們要注意！我會確保供給你們進行佈施、持戒、忍辱的資具，以及所有其他為了精進而需要的種種東西，你們要精進。』
76.38“There, those supplied with what they require by the bodhisattva great beings make a vigorous attempt at physical and mental effort; with physical and mental effort they complete all the wholesome dharmas; with those wholesome dharmas they cultivate the noble dharmas without outflows; and having cultivated those they reach the result of stream enterer; reach the result of once-returner, the result of non-returner, and the state of a worthy one; reach a pratyekabuddha’s awakening; and fully awaken to unsurpassed, perfect, complete awakening. It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of perseverance.
76.38「須菩提，那些由菩薩摩訶薩供養所需之物的眾生，就會精進於身心的努力；藉由身心的努力，他們圓滿一切善法；藉由那些善法，他們修習無漏法；修習那些法之後，他們證得須陀洹果；證得斯陀含果、阿那含果和阿羅漢位；證得辟支佛的菩提；以及圓滿覺悟無上正等正覺。須菩提，菩薩摩訶薩修行檀那波羅蜜多就是這樣引導眾生趣入毘黎耶波羅蜜多的。」
76.39“Subhūti, how do bodhisattva great beings practicing the perfection of giving connect beings to the perfection of concentration?
76.39「須菩提，菩薩摩訶薩修行檀那波羅蜜多，如何令眾生相應禪那波羅蜜多？
76.40“Subhūti, here when bodhisattva great beings see those who are mentally distracted, they rebuke them: ‘Why are all of you not absorbed in meditation on the perfection of concentration?’
76.40「須菩提，這裡菩薩摩訶薩看到那些心念散亂的眾生，就呵責他們：『你們為什麼都沒有專注於禪那波羅蜜多的禪定修習呢？』」
“They say, ‘It is because we don’t have the wherewithal to get on with it.’
「他們說：『這是因為我們缺乏條件來進行這件事。』」
76.41“Bodhisattva great beings practicing the perfection of giving say to those beings, ‘Pay attention everyone! I will supply you with the wherewithal, the sorts of necessary conditions for you not to apply your thoughts to ‘this is inner, this is outer, and this is inner and outer.’
76.41「菩薩摩訶薩修習檀那波羅蜜多，對眾生說：『各位請注意！我將提供你們所需的種種條件，使你們不會將思想執著於「這是內，這是外，這是內和外」。』
76.42“There, those bodhisattva great beings supply those beings with whatever sorts of conditions are necessary so that they [F.118.b] do not apply thought. With that, those beings, having cut off applied thought, accomplish and dwell in the first concentration; accomplish and dwell in the second, third, and fourth concentration; become absorbed in the meditation on love, compassion, joy, and equanimity; and with those concentrations and immeasurables, cultivate…, up to the eightfold noble path. Having cultivated them, they gradually pass into complete nirvāṇa in the three vehicles.
76.42「在那裡，那些菩薩摩訶薩為那些眾生提供種種必要的條件，使他們不起分別念。由此，那些眾生斷除尋後，成就並安住於初禪；成就並安住於二禪、三禪、四禪；修習慈、悲、喜、舍的禪定；以及以這些禪定和無量心，修習……乃至八正道。修習後，他們漸次進入三乘的圓寂涅槃。」
76.43“Among them, some will not abandon the awakening path during the period up until they fully awaken to unsurpassed, perfect, complete awakening. It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of meditative stabilization.
76.43「其中，有些眾生在此期間不會放棄菩提分法，直到圓滿證得無上正等菩提。須菩提，菩薩摩訶薩修習檀那波羅蜜多，就是以這樣的方式將眾生引導至禪定波羅蜜多。」
76.44“Subhūti, how do bodhisattva great beings practicing the perfection of giving look after beings with the perfection of wisdom? Subhūti, here when bodhisattva great beings see those who are intellectually confused, they give them advice and instruct them, saying, ‘Hey! Why are all of you not cultivating the perfection of wisdom?’
76.44「須菩提，菩薩摩訶薩修習檀那波羅蜜多如何用般若波羅蜜多照顧眾生？須菩提，這裡菩薩摩訶薩看到那些意識迷惑的人，就給他們建議並教導他們，說：『嘿！你們為什麼都不修習般若波羅蜜多呢？』」
76.45“When they say, ‘It is because we don’t have the wherewithal to get on with it,’ they advise and instruct those beings, saying, ‘Get those requirements from me and give gifts, guard morality, be patient, make a vigorous effort, cultivate the concentrations, and, having completed those aspects, while cultivating the perfection of wisdom [F.119.a] investigate whether a self, or a being, or a living being, or one who lives, or a person, up to or one who knows, or one who sees, or one who does; or the desire realm or form realm, or formless realm; or the six perfections; or the thirty-seven dharmas on the side of awakening; or the result of stream enterer, or the result of once-returner, or the result of non-returner, or the state of a worthy one, or a pratyekabuddha’s awakening, or unsurpassed, perfect, complete awakening, or any apprehended dharma at all exists.’
76.45「當他們說『我們缺乏做這件事的條件』時，菩薩摩訶薩們開導並教導那些眾生說：『從我這裡獲得那些條件，進行佈施、持戒、忍辱、精進、修習禪定，完成了這些之後，在修習般若波羅蜜多的同時，要觀察是否存在我、眾生、有情、士夫、人，直到或知者、見者、作者；或欲界、色界或無色界；或六波羅蜜；或三十七菩提分法；或須陀洹果、斯陀含果、阿那含果、阿羅漢位、辟支佛的菩提、無上正等正覺，或任何可以執取的法確實存在。』」
76.46“Bodhisattva great beings practicing the perfection of wisdom do not apprehend any phenomenon that can be apprehended and settled down on. They do not settle down on anything, so they do not see any phenomenon that is produced or stopped or is defiled or purified. They do not see that, so they do not think, ‘This is hell. This is the animal world. This is the world of Yama. This is the class of asuras. This is a god. This is a human. This one is moral. This one is immoral. This is a stream enterer. This is a once-returner. This is a non-returner. This is a worthy one. This is a pratyekabuddha. This is unsurpassed, perfect, complete awakening.’ It is thus, Subhūti, that bodhisattva great beings practicing the perfection of giving connect beings to the perfection of wisdom.
76.46「菩薩摩訶薩修習般若波羅蜜多，不執著任何可以執著而安住的現象。他們不安住於任何事物，因此不見任何生起或止滅或雜染或清淨的現象。他們不見這些，所以不作念：『這是地獄。這是畜生道。這是鬼道。這是阿修羅類。這是天。這是人。此人具戒。此人無戒。這是須陀洹。這是一來果。這是不還果。這是阿羅漢。這是辟支佛。這是無上正等正覺。』須菩提，菩薩摩訶薩修習檀那波羅蜜多，就是這樣將眾生連結到般若波羅蜜多。」
76.47“Subhūti, how do bodhisattva great beings standing in the perfection of giving, and standing in [F.119.b] the perfection of morality, perfection of patience, perfection of perseverance, perfection of concentration, and perfection of wisdom look after…, up to the thirty-seven dharmas on the side of awakening? Subhūti, here bodhisattva great beings practicing the perfection of wisdom offer beings what they require and cause beings assisted by those requirements to meditate on the applications of mindfulness; and to meditate on the four right efforts, to meditate on the four legs of miraculous power, and to meditate on the five faculties, five powers, seven limbs of awakening, and eightfold noble path. Assisted by that path, they are freed from saṃsāra in its entirety. It is thus, Subhūti, with the noble dharmas without outflows, that bodhisattva great beings look after beings.
76.47「須菩提，菩薩摩訶薩安住於檀那波羅蜜多，安住於[F.119.b]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，如何照顧……直到三十七菩提分法？須菩提，菩薩摩訶薩修行般若波羅蜜多，提供眾生所需要的東西，使眾生借助那些所需而修習念處；修習四正勤，修習四神足，修習五根、五力、七覺支和八正道。借助那條道路，他們從輪迴的整體中獲得解脫。須菩提，菩薩摩訶薩就是這樣以無漏法照顧眾生的。」
76.48“Furthermore, Subhūti, when bodhisattva great beings practicing the perfection of giving see beings without a protector, suffering, and without anything to eat or drink, they bring them to maturity like this: ‘Come here, sons of a good family. Take food and drink, clothes and transport, mats and seats, incense, flower garlands, creams, up to the seven precious stones and whatever other requirements from me and make them of benefit to beings. They will be for your advantage, benefit, and happiness for a long time. Do not think that they are for my advantage, not for yours. I have been supplying these for a long time for the welfare of beings, so you should think, “They belong to me personally,” and give gifts to others. [F.120.a] By giving, also connect them with morality, connect them with patience, connect them with perseverance, connect them with meditative stabilization, connect them with concentration, connect them with wisdom, up to connect them with the thirty-seven dharmas on the side of awakening. And do not be satisfied with just that, also establish them in the previously mentioned noble dharmas without outflows, and establish them in the result of stream enterer, the result of once-returner, the result of non-returner, the state of a worthy one, a pratyekabuddha’s awakening, and unsurpassed, perfect, complete awakening.’
76.48「而且，須菩提，當菩薩摩訶薩修習檀那波羅蜜多時，見到沒有保護者、正在受苦、沒有食物和飲料的眾生，他們像這樣引導眾生成熟：『善男子，來這裡。從我這裡取得食物和飲料、衣服和交通工具、床墊和座位、香火、花環、膏脂，直到七寶和其他各種所需物資，並將它們用於眾生的利益。它們將長期對你們有益、有利和帶來快樂。不要認為它們是為了我的利益，而不是為了你們的利益。我長久以來一直為了眾生的福祉而供應這些，所以你們應該這樣想：「它們屬於我個人，」並向他人佈施。通過佈施，也要將他們與戒聯繫起來，將他們與忍辱聯繫起來，將他們與精進聯繫起來，將他們與禪定聯繫起來，將他們與禪那波羅蜜多聯繫起來，將他們與慧聯繫起來，直到將他們與三十七菩提分法聯繫起來。不要僅滿足於此，也要將他們建立在先前提到的無漏法中，並將他們建立在須陀洹果、斯陀含果、阿那含果、阿羅漢位、辟支佛的菩提，以及無上正等正覺中。』」
76.49“Subhūti, bodhisattva great beings practicing the perfection of wisdom should bring beings to maturity in such a way that those brought to maturity are freed from the three terrible forms of life, up to they are freed from saṃsāra in its entirety.
76.49「須菩提，菩薩摩訶薩修行般若波羅蜜多，應當如是成熟眾生，使得成熟的眾生解脫於三惡道，乃至完全解脫於輪迴。」
76.50“Furthermore, Subhūti, bodhisattva great beings standing in the perfection of morality should bring beings to maturity like this: ‘Come here, sons of a good family. I will supply you those requirements—food, or drink, up to or any other human requirement—to relieve you of whatever poverty might make you turn to immorality.’ Even after having thus established those beings in the perfection of morality, they benefit them so much that when they have been benefited in that way they will take the ten wholesome action ordination, and keep an untattered morality, an untarnished morality, the moral code.
76.50「此外，須菩提，住於尸羅波羅蜜多的菩薩摩訶薩應當像這樣引導眾生成熟：『善男子們，請來這裡。我將為你們供應那些所需──食物、或飲料，乃至任何其他人類所需──以解救你們可能因貧困而墮入不戒的困境。』甚至在像這樣已經為那些眾生建立了尸羅波羅蜜多之後，他們還要以這樣的方式利益他們，使得當他們以這樣的方式獲得利益時，他們將受持十善行戒，並保持完整無缺的戒律、無污垢的戒律，即道德操守。」
76.51Similarly, connect this with each, up to the six perfections as well.”
76.51同樣地，將此與每一項相連，乃至六波羅蜜也是如此。
76.52This was the seventy-sixth chapter, “The Armor for Bringing Beings to Maturity,” [F.120.b] of “The Perfection of Wisdom in Eighteen Thousand Lines.”
76.52（結尾）