Chapter 78: Teaching the Skillful Means for the Purification of a Buddhafield
第七十八品：教導清淨佛土的方便善巧
78.1Then venerable Subhūti asked the Lord, “Lord, are bodhisattva great beings ‘ destined ’ or rather ‘not necessarily destined’?”
78.1尊者須菩提於是問世尊：「世尊，菩薩摩訶薩是『定趣』，還是『不定趣』？」
78.2“Subhūti,” replied the Lord, “bodhisattva great beings are destined , not not necessarily destined.”
78.2「須菩提，菩薩摩訶薩是定趣善道，非不定趣。」世尊說道。
78.3“Lord, which group, the śrāvaka group or the pratyekabuddha group, are they destined to be in?”
78.3「世尊，他們是定趣於聲聞乘，還是定趣於辟支佛乘？」
78.4“Subhūti, bodhisattva great beings are not necessarily destined to be in the śrāvaka group or in the pratyekabuddha group; they are destined to be in the buddha group.”
78.4「須菩提，菩薩摩訶薩不定趣於聲聞組，也不定趣於辟支佛組；他們是定趣於佛組。」
78.5“Lord, are bodhisattva great beings [F.128.b] who have produced the first thought destined [to be in the buddha group], or are those who are irreversible from awakening destined , or are those who are in a last existence destined ?”
78.5「世尊，菩薩摩訶薩生起第一念者是定趣[於佛果]，還是不退轉者是定趣，還是最後有者是定趣？」
78.6“Subhūti, bodhisattva great beings who have produced the first thought are destined ; those who are irreversible are also destined ; and those who are in a last existence are destined as well.”
78.6「須菩提，菩薩摩訶薩已經生起初發心的是不定趣；不退轉的也是不定趣；處在最後一生的也是不定趣。」
78.7“Lord, do bodhisattva great beings who have become destined take birth in terrible forms of life?”
78.7"世尊，菩薩摩訶薩已經成為決定趣的眾生會投生到惡趣嗎？"
78.8“No, Subhūti. Subhūti, bodhisattva great beings who have become destined do not take birth in terrible forms of life. What do you think, Subhūti, does the Aṣṭamaka, or stream enterer, or once-returner, or non-returner, or worthy one, or pratyekabuddha take birth in terrible forms of life?”
78.8「不，須菩提。須菩提，已經成就決定性的菩薩摩訶薩不會投生到惡趣。須菩提，你認為怎樣？八忍、須陀洹、一來果、不還果、阿羅漢或辟支佛會投生到惡趣嗎？」
“No, Lord.”
「不，世尊。」
78.9“Similarly, Subhūti, bodhisattva great beings who have become destined also do not take birth in terrible forms of life. Subhūti, it is impossible that bodhisattva great beings who, starting from the first production of the thought, give gifts, guard morality, make a practice of being patient, make a vigorous effort, become absorbed in meditative stabilization, cultivate wisdom, cultivate love, compassion, joy, and equanimity toward all beings, and remain in order to eliminate all unwholesome dharmas would take birth in terrible forms of life. It is impossible that they would take birth among the long-lived gods. It is impossible that they would take birth in areas where the wholesome dharmas are practiced incorrectly or with a sheep-like obtuseness. It is impossible that they would take birth in areas where there are robbers and barbarians, at the outer limits of society. It is impossible that they would take birth in families with wrong views. [F.129.a] It is impossible that they would take birth where there is no word Buddha, no word Dharma , and no word Saṅgha . It is impossible that they would take birth where they follow the view that action has no consequences. It is also impossible, Subhūti, that bodhisattva great beings, having set out from the first production of the thought for unsurpassed, perfect, complete awakening with a surpassing aspiration, would ply the ten unwholesome actions.”
78.9「同樣地，須菩提，已經成就不動業的菩薩摩訶薩也不會投生於惡趣。須菩提，那些從初發心開始就布施、持戒、修習忍辱、精進、禪定、慧，以及對一切眾生修習慈、悲、喜、舍的菩薩摩訶薩，為了消除一切不善法而不懈努力，他們不可能投生於惡趣。他們不可能投生於長壽天。他們不可能投生於善法被實踐不正確或以愚鈍方式被實踐的地方。他們不可能投生於有盜賊和蠻族之地、社會邊緣之處。他們不可能投生於有邪見的家族中。他們不可能投生於沒有「佛」之名、沒有「法」之名、沒有「僧伽」之名的地方。他們不可能投生於認為行為沒有後果的見解流行的地方。須菩提，那些從初發心開始就為了無上正等正覺而以殊勝願發起的菩薩摩訶薩，也不可能去行十不善業。」
78.10The Lord having said that, venerable Subhūti asked him, “Lord, if bodhisattva great beings with such wholesome roots do not take birth in those places—namely, the negative ones—then where were those wholesome roots when the Tathāgata took birth in the animal world, as you personally have taught in your birth stories?”
78.10世尊說完這些後，尊者須菩提問他說：「世尊，如果具有這樣善根的菩薩摩訶薩不在那些地方（即負面的地方）投生，那麼當如來在畜生道投生時，您親自在本生譚中所教導的那些善根在哪裡呢？」
78.11Venerable Subhūti having asked that, the Lord said to him, “Subhūti, the Bodhisattva Great Being did not take birth as an animal because of unwholesome karma, rather he intentionally, with skillful means, appropriated whatever sort of body would be of benefit to beings for the sake of beings.
78.11尊者須菩提提出這個問題之後，世尊對他說：「須菩提，菩薩摩訶薩之所以投生為動物，並非由於不善業，而是他故意地以方便善巧的方式，為了利益眾生，取得了什麼樣的身體就是對眾生有益的。」
78.12“Subhūti, do worthy ones and pratyekabuddhas have the skillful means of the bodhisattva great beings who are endowed with such skillful means that, when they have taken birth in the animal world, they inspire those very beings who are leading them to slaughter to take up great patience, calming them and establishing them in it, giving up their body for the sake of those beings and not hurting those beings?
78.12「須菩提，阿羅漢和辟支佛具有菩薩摩訶薩的方便善巧嗎？菩薩摩訶薩具有這樣的方便善巧，當他們投生在畜生道時，能夠啟發那些正要將他們帶去屠宰的眾生，令他們發起大忍辱，使他們寧靜下來並安住其中，為了這些眾生而捨棄自己的身體，而不傷害這些眾生。」
78.13“Subhūti, also because of this one of many explanations you should know that bodhisattva great beings [F.129.b] thus complete great compassion for the welfare of beings and for unsurpassed, perfect, complete awakening, and take birth in the animal world, but still are not sullied by the defects of the forms of life in the animal world.”
78.13「須菩提，你應該知道，這是眾多解釋中的一個，菩薩摩訶薩就是因為這樣圓滿了對眾生福利的大悲和無上正等菩提，而投生於畜生道，但仍然不被畜生道生命形式的缺陷所污染。」
78.14The Lord having said that, venerable Subhūti asked him, “Lord, in which wholesome dharmas do bodhisattva great beings stand when they appropriate such a body?”
78.14世尊說完這些話後，尊者須菩提問他說：「世尊，菩薩摩訶薩在取得這樣的身體時，是站在哪些善法中呢？」
78.15Venerable Subhūti having asked that, the Lord said to him, “Subhūti, is there some sort of wholesome dharma that bodhisattva great beings do not have to complete? The completion of all wholesome dharmas is unsurpassed, perfect, complete awakening, so starting from the first production of the thought up until seated at the site of awakening, there is no wholesome dharma at all that bodhisattva great beings do not have to complete. They will not fully awaken to unsurpassed, perfect, complete awakening unless they complete all those wholesome dharmas. It is impossible. Therefore, Subhūti, bodhisattva great beings should train in the completion of all wholesome dharmas from the first production of the thought onward. When they have trained in them, they reach the knowledge of all aspects, and all connections with residual impressions are eliminated.”
78.15尊者須菩提作如是問已，世尊告之曰：「須菩提，菩薩摩訶薩有何善法不須圓滿耶？一切善法的圓滿就是無上正等正覺，所以從初發心乃至菩提座，沒有任何善法是菩薩摩訶薩不需要圓滿的。若不圓滿一切善法，則不能證悟無上正等正覺，此乃不可能也。因此，須菩提，菩薩摩訶薩應當從初發心開始，修習一切善法的圓滿。當他們修習了這些善法之後，就證得一切相智，並且一切習氣的相應都被消除了。」
78.16The Lord having said that, venerable Subhūti asked him, “Lord, how, through a noble action without outflows, do bodhisattva great beings endowed with bright dharmas take birth in terrible forms of life or in the animal world?”
78.16世尊說完這些之後，尊者須菩提問他：「世尊，菩薩摩訶薩具足光明法，如何透過無漏的聖者行為而在惡趣或畜生道中投生？」
78.17“Subhūti, are tathāgatas [F.130.a] noble beings without outflows?”
78.17「須菩提，如來是無漏的聖者嗎？」
“So they are, Lord. So they are, Sugata. Tathāgatas are noble beings without outflows.”
「正是這樣，世尊。正是這樣，善逝。如來是無漏的聖者。」
78.18“Subhūti, tathāgatas magically produce a living being included in the animal world, and having magically produced it there they have it do the work of a buddha, do they not?”
78.18「須菩提，如來變化出一個包含在畜生道中的眾生，然後變化產生它，讓它做佛陀的工作，不是嗎？」
“Yes they do, Lord.”
「是的，世尊。」
78.19“Subhūti, does the Tathāgata turn into an animal?”
78.19「須菩提，如來會轉變成畜生嗎？」
“No, Lord.”
「不，世尊。」
78.20“Subhūti, does the Tathāgata experience the sufferings of the animal world?”
78.20「須菩提，如來是否體驗畜生道的苦？」
“No, Lord.”
「不，世尊。」
78.21“Similarly, Subhūti, bodhisattva great beings are endowed with noble bright dharmas without outflows but still appropriate such a body at will, as appropriate and according to circumstances, and with that body brings beings to maturity.
78.21「同樣地，須菩提，菩薩摩訶薩具足高尚光明的無漏法，但仍然能夠隨意示現適當的身體，根據情況而定，並以該身體使眾生成熟。」
78.22“What do you think, Subhūti, when a worthy one has magically created a magical creation, does that magical creation do the work of the worthy one and on account of that work produce joy in others?”
78.22「須菩提，你認為怎樣？當一位阿羅漢用幻術創造出一個幻術創造物時，那個幻術創造物會做阿羅漢的工作嗎？並且因為那個工作而在他人心中產生喜樂呢？」
“It is so, Lord.”
「是的，世尊。」
78.23“Similarly, Subhūti, bodhisattva great beings are endowed with the noble bright dharmas without outflows but still appropriate such a body and work for the welfare of beings. They do not, however, suffer on account of such a body and do not experience feelings of suffering.
78.23「同樣地，須菩提，菩薩摩訶薩具足了殊勝光明的無漏法，但仍然應當顯現這樣的身體，為眾生的福祉而努力。然而，他們因為這樣的身體而不會遭受痛苦，也不會經歷苦受。」
78.24“What do you think, Subhūti, when a magician makes an elephant’s body, or a horse’s body, or a bull’s body, conjured up by magic, appear, or when they make the bodies of various other types of living beings [F.130.b] appear, do those turn into an elephant, or turn into a horse, or turn into a bull, or turn into those bodies of various other types of living beings?”
78.24「須菩提，你以為如何？當幻師幻化出象身、馬身、牛身顯現，或幻化出各種其他眾生的身體顯現時，那些會轉變成象、或轉變成馬、或轉變成牛，或轉變成那些各種其他眾生的身體嗎？」
“No, Lord.”
「不是這樣，世尊。」
78.25“Similarly, Subhūti, bodhisattva great beings endowed with the noble bright dharmas without outflows make such bodies appear at will. But even though they work for the welfare of beings, they still do not suffer on account of such a body and do not experience such types of feelings of suffering.”
78.25「須菩提，菩薩摩訶薩具足這樣的殊勝光明無漏法，隨意顯現這樣的身體。但是儘管他們為了眾生的利益而工作，他們仍然不會因為這樣的身體而受苦，也不會經歷這樣的各種苦受。」
78.26Then venerable Subhūti said to the Lord, “Lord, bodhisattva great beings endowed with such noble knowledge without outflows, who appropriate whatever sort of a body is capable of working for the welfare of beings, are those with great skill in means. Lord, standing in those bright dharmas, do bodhisattva great beings utilize such skillful means but still are not affected by those actions?”
78.26那時尊者須菩提對世尊說：「世尊，菩薩摩訶薩具足這樣的殊勝無漏智慧，取受任何能夠為眾生福祉而工作的身體，這些是具有大方便善巧的菩薩。世尊，菩薩摩訶薩站立在這些光明法中，運用這樣的方便善巧，但仍然不受那些行為的影響嗎？」
78.27“Subhūti, bodhisattva great beings standing in the perfection of wisdom are endowed with such skillful means as those. Endowed with those skillful means, they work for the welfare of beings in world systems as many as there are sand particles in the Gaṅgā River in the east, south, west, north, and the intermediate directions, but they have no contact with them at all. And why? Because those bodhisattva great beings do not apprehend any dharma at all that could be contacted, that makes contact, or where contact could be made. And why? Because all three of those dharmas are empty of an intrinsic nature. [F.131.a] Hence emptiness does not contact emptiness and emptiness does not contact any dharma at all, and emptiness is also not something that can be contacted. That, Subhūti, is the emptiness of not apprehending. Standing there, the bodhisattva great beings fully awaken to unsurpassed, perfect, complete awakening.”
78.27「須菩提，菩薩摩訶薩住於般若波羅蜜多，具有如是方便善巧。具足那些方便善巧，他們在東、南、西、北及四維等方向的世界中，為眾生謀求福祉，其數量如同恆河沙粒那樣眾多，但他們對這些完全沒有接觸。為什麼呢？因為那些菩薩摩訶薩不執著任何可以被接觸的法、能夠接觸的法，或可以進行接觸的地方的任何法。為什麼呢？因為這三種法都空無自性。因此，空不與空接觸，空也不與任何法接觸，空也不是可以被接觸的東西。須菩提，這就是無所得空。住在這裡，菩薩摩訶薩圓滿成就無上正等菩提。」
78.28“Lord, do bodhisattva great beings stand only in the perfection of wisdom but not in other dharmas?”
78.28「世尊，菩薩摩訶薩唯獨安住於般若波羅蜜多，不安住於其他法嗎？」
“Subhūti, is there any dharma not included in the perfection of wisdom?”
「須菩提，有沒有任何法不包含在般若波羅蜜多裡面？」
78.29“Lord, if the perfection of wisdom is empty of an intrinsic nature, how could all dharmas be included in the perfection of wisdom? Lord, there is no dharma at all that is included and that is not included in emptiness.”
78.29「世尊，如果般若波羅蜜多空無自性，那麼一切法怎麼可能包含在般若波羅蜜多中呢？世尊，根本沒有任何法是包含在空中或不包含在空中的。」
78.30“Subhūti, all dharmas are empty of all dharmas, so all dharmas are not not included in emptiness.”
78.30「須菩提，一切法空一切法，所以一切法不不在空中。」
“Lord, all dharmas are empty of all dharmas.”
「世尊，一切法皆空一切法。」
78.31“Subhūti, if all dharmas are empty of all dharmas, all dharmas are included in emptiness, are they not?”
78.31「須菩提，若一切法皆空一切法，一切法豈不包含於空中？」
“So it is, Lord.”
「如是，世尊。」
78.32“Subhūti, you should understand from this one of many explanations that bodhisattva great beings standing in the perfection of wisdom like that utilize such skillful means as those.”
78.32「須菩提，你應當從這許多解釋中的一個來理解，菩薩摩訶薩像那樣站在般若波羅蜜多中，利用了那樣的方便善巧。」
78.33Then venerable Subhūti asked the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom, standing in the emptiness of all dharmas, find and produce within themselves the perfection of clairvoyance that grows from wholesome roots [F.131.b] planted in relation to those lord buddhas, a clairvoyance that they stand in when they travel to world systems as many as there are sand particles in the Gaṅgā River in the eastern direction, attend on the lord buddhas dwelling and maintaining themselves in those world systems, and listen to them teaching the doctrine?”
78.33那時，尊者須菩提問世尊說：「世尊，菩薩摩訶薩修習般若波羅蜜多，安住於一切法空中，他們如何在自身中尋得並生起與那些諸佛相關而植根於善根的神通波羅蜜多？當他們前往如恆河東方沙粒數如多的世界，侍奉住於那些世界中的諸佛，聽他們宣說教法時，他們安住於這樣的神通中，在自身中尋得並生起這樣的神通？」
78.34Venerable Subhūti having asked that, the Lord said to him, “Subhūti, here bodhisattva great beings practicing the perfection of wisdom see all those world systems, as many as there are sand particles in the Gaṅgā River in the eastern direction, as empty of an intrinsic nature, and those lord buddhas who are standing there as empty of an intrinsic nature too, as nothing but descriptions based on name and conventional term designations, and see all those designations as empty of an intrinsic nature as well. If those world systems were not empty of an intrinsic nature, and those lord buddhas were not empty of an intrinsic nature, and those practices that are designations were also not empty of an intrinsic nature, there would then just be a partial emptiness. But such a partial emptiness is not apprehended, so all dharmas are empty of all dharmas, and therefore bodhisattva great beings practicing the perfection of wisdom with skillful means find and produce within themselves the perfection of clairvoyance, and standing in that clairvoyance find and produce within themselves the divine eye, divine hearing, performance of miraculous power, knowledge of others’ thoughts, recollection of past lives, and knowledge of deaths and births.
78.34尊者須菩提提出這個問題後，世尊對他說：「須菩提，菩薩摩訶薩在此修習般若波羅蜜多，見到所有那些世界——如恆河東方的沙粒數那般眾多的世界——都是自性空的，那些駐留其中的諸佛也都是自性空的，只不過是基於名稱和世俗諦假名施設的描述而已，並且見到所有那些假名施設也都是自性空的。假如那些世界不是自性空的，那些諸佛不是自性空的，那些作為假名施設的修習也不是自性空的，那麼就會只有部分的空性。但是這樣的部分空性是無法執著的，所以一切法都是一切法空的。因此，菩薩摩訶薩修習般若波羅蜜多，用方便善巧在自身中尋求並生起神通波羅蜜多，並以這個神通為基礎，在自身中尋求並生起天眼、天耳、神足通、他心智、宿命智以及生死智。」
78.35“Without the clairvoyances bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete awakening; therefore, the bodhisattva great beings’ [F.132.a] awakening is included within this perfection of clairvoyance, and awakening has to be pursued through these clairvoyances. While in pursuit they see all wholesome dharmas with their divine eye, connect others to all wholesome dharmas, but do not settle down on those wholesome dharmas. And why? Because all those wholesome dharmas are empty of an intrinsic nature, and emptiness does not settle down on anything. In emptiness there is no experience to be relished, so there is nothing to be settled down on and nothing to be experienced. Therefore bodhisattva great beings practicing the perfection of wisdom find and produce the divine eye within themselves, and with the divine eye those bodhisattva great beings standing in the true nature of dharmas produce bodies of the kind that teach the doctrine to beings, but still do not apprehend beings or the designation of beings.
78.35「不具足神通，菩薩摩訶薩不能完全證得無上正等正覺；因此，菩薩摩訶薩的菩提包含於此神通波羅蜜多中，菩提必須通過這些神通來追求。在追求的過程中，他們以天眼看見一切善法，引導他人進入一切善法，但不執著於那些善法。為什麼呢？因為所有那些善法都是空無自性的，而空性對任何事物都不執著。在空性中沒有可以貪著的體驗，所以沒有可以執著的東西，也沒有可以體驗的東西。因此，修習般若波羅蜜多的菩薩摩訶薩在自身中證得並產生天眼，菩薩摩訶薩以天眼安住於法性中，示現能夠為眾生教導法義的身體，但仍然不執著眾生，也不執著眾生的名稱。」
78.36“It is thus, by way of not apprehending anything, that bodhisattva great beings find and produce within themselves the perfection of clairvoyance. With those clairvoyances they make the dharmas that need to be made with clairvoyance. With the purified divine eye that transcends the human, those bodhisattva great beings see world systems in the east, south, west, and north, in the intermediate directions, and below and above. With the performance of miraculous power they go there, and by giving, or being moral, or being patient, or persevering, or concentration, or wisdom, or by the thirty-seven dharmas on the side of awakening, or the concentrations, or deliverances, or meditative stabilizations, or absorptions, or śrāvaka dharmas, or pratyekabuddha dharmas, or bodhisattva dharmas, or buddha dharmas, work for the welfare of beings [F.132.b] doing what needs to be done for those beings.
78.36「菩薩摩訶薩就是以不執著任何事物的方式，在自己內部發起並成就神通波羅蜜多。以這些神通，他們做需要用神通來做的法。以超越人類、清淨的天眼，這些菩薩摩訶薩看見東、南、西、北方，以及四隅和上下的世界。以神足通到達那些地方，並通過佈施、持戒、忍辱、精進、禪定、智慧，或三十七菩提分法，或禪定、解脫、三昧、等至，或聲聞法、辟支佛法、菩薩法、佛法，為眾生的利益工作，做那些眾生所需要做的事情。」
78.37“There they give a Dharma discourse to beings who are stingy, teaching the Dharma like this: ‘Give gifts. Poverty is suffering. If, because of poverty, you cannot work for your own welfare, what need is there to say more about the welfare of another? So, you should give gifts, be happy yourself, and make others happy too. Do not feed on each other’s flesh or else you will not find freedom from the three terrible forms of life.’
78.37「在那裡，他們向慳吝的眾生開示法要，像這樣教導佛法：『要佈施。貧窮是苦。如果因為貧窮，你不能為自己謀求福利，更何必說為他人謀求福利呢？所以，你應當佈施，自己得到快樂，也使他人得到快樂。不要互相吞噬彼此的血肉，否則你將無法找到從三惡道中的解脫。』」
78.38“They give a Dharma discourse on morality to beings who are immoral, teaching the Dharma like this: ‘Hey, all of you! Immorality is suffering. If, because of immorality, you cannot work for your own welfare, what need is there to say more about the welfare of another? The maturation of immorality is in hell, the animal world, and the world of Yama; if you fall into the three terrible forms of life you cannot even extricate yourself, never mind others. So do not provide any opportunity at all for even a single immoral thought or else later on you will come to regret it.’
78.38「菩薩摩訶薩們給不持戒的眾生講說戒律的法，這樣教導法：『各位啊！不持戒是苦。如果因為不持戒，你們連自己的利益都無法成就，更何必說他人的利益呢？不持戒的成熟果報在地獄、畜生道和鬼道；如果你們墮入三惡道，連自己都無法救拔，更不用說拯救他人了。因此，你們絕對不要給予任何毀戒心的機會，否則日後必然會後悔。』」
78.39“They give a Dharma discourse on patience to beings who are upsetting each other and thinking malicious thoughts, teaching the Dharma like this: ‘Hey, all of you! Do not upset one another. You do not get any wholesome dharma at all from upsetting someone. So, when you upset and bear malice toward each other, it is grounds for falling into hell, the animal world, and the world of Yama. Therefore, if you should not entertain any angry and disturbing thought or malicious thought at all, what need is there to say more about providing an opportunity for any other unwholesome thought?’
78.39「菩薩摩訶薩們對於相互惱害且心生惡念的眾生宣說忍辱的法教，這樣教導法義：『各位啊！不要相互惱害。相互惱害不會為你們帶來任何善法。所以，當你們相互惱害、互相怨恨時，這就成為墮入地獄、畜生道和鬼道的原因。因此，如果你們根本不應該生起任何憤怒擾亂的念頭或惡念，又何必說更多關於提供任何其他不善念頭的機會呢？』」
78.40Similarly, connect this with they connect beings who are lazy to perseverance; connect beings who are distracted to meditative stabilization; [F.133.a] connect beings with intellectual confusion to wisdom; connect beings with a strong libido to meditation on the disagreeable; and cause those who have set out on a wrong path to enter the path, connecting them with the śrāvaka path, or the pratyekabuddha path, or the buddha path, teaching the Dharma like this: ‘All those dharmas you settle down on are empty of an intrinsic nature. You cannot settle down on dharmas that are empty of an intrinsic nature; emptiness does not settle down.’
78.40同樣地，將懶惰的眾生連結到精進；將散亂的眾生連結到禪定；將有癡的眾生連結到慧；將欲望強烈的眾生連結到不淨觀；並令走上邪道的眾生進入正道，將他們連結到聲聞道，或辟支佛道，或佛道，這樣教導法：「你們安住的一切法都是空無自性的。你們不能安住於空無自性的法；空性是不能被安住的。」
78.41“Subhūti, bodhisattva great beings practicing the perfection of wisdom thus stand in the clairvoyances and work for the welfare of beings. Subhūti, without standing in the clairvoyances, bodhisattva great beings cannot teach the doctrine to beings or cause those who have set out on a wrong path to enter the path—it is impossible.
78.41「須菩提，菩薩摩訶薩修習般若波羅蜜多，如此依靠神通而為眾生謀求福利。須菩提，菩薩摩訶薩如果不依靠神通，就無法為眾生教法，也無法使那些踏上邪道的眾生進入正道——這是不可能的。」
78.42“To illustrate, Subhūti, a bird without wings cannot fly in the sky. Similarly, Subhūti, bodhisattva great beings cannot teach the doctrine to beings without resorting to the clairvoyances, so bodhisattva great beings practicing the perfection of wisdom should therefore find and produce within themself the clairvoyances. With those clairvoyances that they have found and produced within themselves, they easily do what they want to do for the welfare of beings.
78.42「須菩提，比如說，一隻沒有翅膀的鳥無法在天空中飛翔。同樣地，須菩提，菩薩摩訶薩如果不依靠神通，就無法為眾生宣說教法。所以，修習般若波羅蜜多的菩薩摩訶薩應該在自己心中尋求並生起神通。藉由他們在自己心中所尋求並生起的這些神通，他們能輕易地為眾生的福祉做他們想要做的事。」
78.43“With their divine eye they see those world systems, as many as there are sand particles in the Gaṅgā River. They see those living beings who have taken birth there, and having seen them, having gone there with magical powers, they know just by turning their minds to it the thoughts of other beings. Having come to know them, they again teach the doctrine with a discourse on giving, or with a discourse on morality, or with a discourse on the noble truths, up to or with a discourse [F.133.b] on complete nirvāṇa.
78.43「菩薩摩訶薩以天眼看見那些世界，數量如恆河沙粒那麼多。他們看見那些在那裡出生的眾生，看見以後，以神變前往那裡，只要將心轉向就能知道其他眾生的思想。知道以後，他們再以佈施的開示來教導眾生，或以戒的開示，或以聖諦的開示，直到或以圓寂涅槃的開示。」
78.44“With their divine ear they hear human and nonhuman sounds. They hear all those lord buddhas giving Dharma discourses in world systems as many as there are sand particles in the Gaṅgā River in the eastern direction, and having heard them they take those up for suchness. Having taken them up for suchness, they again teach the doctrine to beings with a discourse on giving, up to or with a discourse on complete nirvāṇa.
78.44「菩薩摩訶薩以天耳聞人及非人聲。彼聞東方恆河沙數世界中諸佛說法。聞已為如性故受持。為如性故受持已，復以佈施契經乃至圓寂涅槃契經為眾生說法。」
78.45“They are endowed with an extremely pure knowledge of the ways of thinking. With that knowledge of the ways of thinking they come to know the thoughts of beings, again teaching them the doctrine like that with a discourse on giving, or with those discourses…, up to on complete nirvāṇa.
78.45「他們具足極淨的他心通。以那個他心通，他們了知眾生的心念，再用佈施的開示，或者用那些開示，乃至用圓寂涅槃的開示，這樣為他們教授法法。
78.46“They recollect their own and others’ various previous states of existence. With that knowledge recollecting previous states of existence they are thus aware, ‘This is the name of the previous tathāgata, worthy one, perfectly complete buddha,’ and, ‘There were this many in his retinue of śrāvakas.’ They again teach the doctrine to those beings who admire their recollection of previous states of existence with a discourse on giving, up to or with a discourse on complete nirvāṇa.
78.46「他們回憶自己和他人各種以前的生存狀態。以那種回憶以前生存狀態的智慧，他們就這樣了知『這是以前的如來、阿羅漢、正等正覺者的名字』，以及『他的聲聞眷屬有這麼多』。他們再次用佈施的契經，或直到圓寂涅槃的契經，向那些欣羨他們回憶以前生存狀態的眾生說法。」
78.47“With their magical powers they go to many world systems, attend on the lord buddhas, and plant wholesome roots in relation to those lord buddhas. Having planted those wholesome roots, they again return from those same world systems. Endowed with an extremely pure knowledge of the extinction of outflows, they teach the doctrine to those beings with a discourse on giving, up to or with a discourse on complete nirvāṇa.
78.47「菩薩摩訶薩以神變力前往眾多世界，親近諸佛，並在諸佛處種植善根。種植這些善根後，他們再從那些同樣的世界回來。具足極淨的漏盡智慧，他們以佈施論為始，直至以圓寂涅槃論為止，向眾生教授教法。」
78.48“In that way, Subhūti, bodhisattva great beings practicing the perfection of wisdom should find and produce within themselves the clairvoyances. With those [F.134.a] clairvoyances completely mastered they will appropriate whatever body they want to appropriate, but still they will not get happiness or suffering, or mental happiness or mental anguish; they will not have attachment or rage.
78.48「須菩提，菩薩摩訶薩如此修習般若波羅蜜多，應當在自身中成就並產生神通。以這些神通圓滿成就，他們將能顯現任何他們想要顯現的身體，但仍然不會獲得快樂或痛苦，或心理上的快樂或憂傷；他們將不會有貪執或瞋恚。」
78.49“To illustrate, Subhūti, a man magically created by a tathāgata does all the work that has to be done but still is not affected by happiness or suffering. Similarly, Subhūti, bodhisattva great beings standing in the perfection of wisdom, sporting in the clairvoyances in world systems as many as there are sand particles in the Gaṅgā River, give Dharma discourses exactly according to beliefs but still are not affected by happiness or suffering.
78.49「須菩提，譬如由如來幻化所生之人，雖然完成一切應當完成的工作，但仍不為樂與苦所影響。同樣地，須菩提，安住於般若波羅蜜多之菩薩摩訶薩，在如恆河沙粒數那麼多的世界中運用神通遊戲，按照眾生的信念而宣講佛法，仍不為樂與苦所影響。」
78.50“Subhūti, bodhisattva great beings practicing the perfection of wisdom should sport in and meditate on the clairvoyances in such a way that while sporting in the clairvoyances it will purify a buddhafield and bring beings to maturity. Subhūti, bodhisattva great beings cannot fully awaken to unsurpassed, perfect, complete awakening unless they have purified a buddhafield and brought beings to maturity. And why? Subhūti, it is because unless the branches of the bodhisattva great beings’ awakening have been completed, there is no unsurpassed, perfect, complete awakening.”
78.50「須菩提，菩薩摩訶薩修習般若波羅蜜多，應當在神通中遊戲、禪定，如此遊戲神通之時，能夠清淨佛土，成熟眾生。須菩提，菩薩摩訶薩若未清淨佛土、成熟眾生，則不能證得無上正等正覺。何以故？須菩提，若菩薩摩訶薩菩提分法未圓滿，則無無上正等正覺。」
78.51The Lord having said this, venerable Subhūti asked him, “Lord, what are the branches of the bodhisattva great beings’ awakening, having completed which the bodhisattva great beings will fully awaken to unsurpassed, perfect, complete awakening?”
78.51世尊說完這些話後，尊者須菩提問他說：「世尊，菩薩摩訶薩的菩提分法有哪些？菩薩摩訶薩圓滿這些分法後，就能圓滿證得無上正等正覺嗎？」
78.52Venerable Subhūti having asked this, the Lord said to him, [F.134.b] “Subhūti, all wholesome dharmas are the branches of the bodhisattva great beings’ awakening.”
78.52尊者須菩提這樣提問後，世尊對他說：「須菩提，一切善法都是菩薩摩訶薩的菩提分。」
78.53“Lord,” he asked, “what are those wholesome dharmas by means of which the bodhisattva great beings will full awaken to unsurpassed, perfect, complete awakening?”
78.53「世尊，」他問，「菩薩摩訶薩是以哪些善法，才能圓滿地證得無上正等正覺呢？」
78.54Venerable Subhūti having asked this, the Lord said to him, “Subhūti, starting from the first production of the thought, that nonconceptualization even when practicing the perfection of giving is a wholesome dharma. And how, when giving, is there nonconceptualization? Based on the emptiness of an intrinsic nature, there is no conceptualization of giving as ‘this is giving’; there is no conceptualization of ‘it has to be given to that one,’ or ‘I have to give’—none of those three. With that perfection of giving they free themselves from saṃsāra and free others as well. Subhūti, those wholesome dharmas are the bodhisattva great beings’ path to unsurpassed, perfect, complete awakening. Subhūti, past, future, and present bodhisattva great beings have gone beyond, will go beyond, and are going beyond on that path.
78.54尊者須菩提這樣提問後，世尊對他說：「須菩提，從初發心開始，即使在修習檀那波羅蜜多時，那種無分別心就是一種善法。那麼在佈施時，怎樣才能達到無分別呢？基於自性空，就沒有『這是佈施』的概念；也沒有『應該給那個人』或『我必須給』的概念——這三種概念都沒有。用這種檀那波羅蜜多，他們既解脫自己也解脫他人，脫離輪迴。須菩提，這些善法就是菩薩摩訶薩通往無上正等正覺的道路。須菩提，過去、未來和現在的菩薩摩訶薩已經、將要和正在這條道路上超越。」
78.55“Similarly, bodhisattva great beings have to complete the perfections of morality, patience, perseverance, concentration, and wisdom; the four concentrations, four immeasurables, and four formless absorptions; the four applications of mindfulness, four right efforts, four legs of miraculous power, five faculties, five powers, seven limbs of awakening, and eightfold noble path; the three gateways to liberation, fourteen emptinesses, eight deliverances, nine serial absorptions, dhāraṇī gateways, and meditative stabilization gateways; and the detailed and thorough knowledges, [F.135.a] up to eighteen distinct attributes of a buddha—as many wholesome dharmas as there are—the entire bodhisattva’s path. Having completed those wholesome dharmas, bodhisattva great beings will reach the knowledge of all aspects, and having reached that, will turn the wheel of the Dharma.”
78.55「同樣地，菩薩摩訶薩應該圓滿戒度、忍辱度、精進度、禪定度和智慧度；四禪、四無量心和四無色定；四念處、四正勤、四神足、五根、五力、七覺支和八正道；三解脫門、十四空、八解脫、九次第定、陀羅尼門和定門；詳細透徹的智慧，直到十八不共法——一切善法，整個菩薩道。圓滿了這些善法之後，菩薩摩訶薩將達到一切相智，達到之後，就轉法輪。」
78.56This was the seventy-eighth chapter, “Teaching the Skillful Means for the Purification of a Buddhafield,” of “The Perfection of Wisdom in Eighteen Thousand Lines.”
78.56（結尾）