Chapter 83: Categorization of a Bodhisattva’s Training
第八十三品：菩薩訓練的分類
83.1Then the bodhisattva great being Maitreya asked the Lord, “Lord, how do bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training [F.152.b] train in form , and how do they train in feeling, perception, volitional factors, and consciousness; how do they train in the eye sense field, ear sense field, nose sense field, tongue sense field, body sense field, and thinking mind sense field; how do they train in the form sense field, sound sense field, smell sense field, taste sense field, feeling sense field, and dharma sense field; how do they train in the eye constituent, form constituent, and eye consciousness constituent, ear constituent, sound constituent, and ear consciousness constituent, nose constituent, smell constituent, and nose consciousness constituent, tongue constituent, taste constituent, and tongue consciousness constituent, body constituent, feeling constituent, and body consciousness constituent, and thinking mind constituent, dharma constituent, and thinking-mind consciousness constituent; how do they train in the eye contact sense field, and the ear, nose, tongue, body, and thinking-mind contact sense field; how do they train in ignorance, and how do they train in volitional factors, consciousness, name and form, the six sense fields, contact, feeling, craving, appropriation, existence, birth , and old age and death; how do they train in the truth of suffering, and how do they train in the truth of origination, truth of cessation, and truth of the path; how do they train in dharmas that have form, and how do they train in those that are formless, show themselves and do not show themselves, and are obstructed and not obstructed, compounded and uncompounded, with outflows and without outflows, a basic immorality and not a basic immorality, to be resorted to [F.153.a] and not resorted to, vile and sublime, inner and outer, seen, heard, thought about, and known, past, present, and future, wholesome, unwholesome, and neutral, connected with the desire realm, connected with the form realm, connected with the formless realm, and not connected, in the dharmas of those in training and of those for whom there is no more training, in the dharmas of greed, rage, conceit, ignorance, view, and doubt; how do they train in miserliness and giving, immorality and morality, malice and patience, laziness and perseverance, distraction and concentration, and intellectual confusion and wisdom; how do they train in conceptualization and emptiness, a causal sign and signlessness, an improper wish and wishlessness, unpleasant dharmas, impermanence, suffering, and selflessness; and how do they train in affliction and the elimination of affliction, defilement and purification, saṃsāra and nirvāṇa, awakening and the buddhadharmas?”
83.1那時菩薩摩訶薩彌勒向世尊提問：「世尊，想要修習菩薩行的菩薩摩訶薩修習般若波羅蜜多，應該如何修習色，如何修習受、想、行、識；如何修習眼處、耳處、鼻處、舌處、身處、意處；如何修習色處、聲處、香處、味處、觸處、法處；如何修習眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，以及意界、法界、意識界；如何修習眼觸處，以及耳觸處、鼻觸處、舌觸處、身觸處、意觸處；如何修習無明，如何修習行、識、名色、六處、觸、受、愛、取、有、生、老死；如何修習苦諦，如何修習集諦、滅諦、道諦；如何修習有形的法，如何修習無形的法、顯現和不顯現的法、有礙和無礙的法、有為和無為的法、有漏和無漏的法、根本罪和非根本罪的法、應該親近和不應該親近的法、卑劣和殊勝的法、內法和外法、見的法、聞的法、思的法、知的法、過去、現在、未來的法、善法、不善法、無記法、與欲界相應的法、與色界相應的法、與無色界相應的法、不相應的法、學人的法和無學人的法、貪的法、瞋的法、慢的法、癡的法、見的法、疑的法；如何修習慳貪和佈施、不戒和戒、恨和忍辱、懶和精進、掉舉和禪定、癡和慧；如何修習概念化和空、相和無相、不善願和無願、不淨法、無常、苦、無我；以及如何修習煩惱和煩惱的斷除、染污和清淨、輪迴和涅槃、菩提和佛法？」
83.2The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, bodhisattva great beings practicing the perfection of wisdom who want to train in a bodhisattva’s training should train in ‘ form is a mere name’; should train in ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness is a mere name’; up to ‘buddhadharmas are a mere name.’ ”
83.2菩薩彌勒提出這個問題後，世尊對他說：「彌勒，菩薩摩訶薩修習般若波羅蜜多的人，想要訓練菩薩的訓練，應當訓練『色只是假名』；應當訓練『受…、想…、行…和識只是假名』；直到『佛法都只是假名』。」
83.3The Lord having said that, the bodhisattva Maitreya said to him, “Lord, [F.153.b] when this—namely, the designation form ,—is apprehended together with a basis; the designations feeling , perception , volitional factors , and consciousness are apprehended together with a basis; up to the designation buddhadharmas is apprehended together with a basis, having taken it as the causal sign of the volitional factors, how could bodhisattvas train in ‘ form that is just a mere name’; how could they train in ‘feeling…,’ ‘perception…,’ ‘volitional factors…,’ and ‘consciousness that is just a mere name’; up to ‘buddhadharmas that are just mere names’? And if a basis were not to exist, that name for it would also not be suitable to be just a mere name—that is, it would not be suitable that ‘ form is just a mere name’; that is…, ‘ feeling …,’ ‘ perception …,’ ‘ volitional factors …’ and ‘ consciousness is just a mere name’; it would not be suitable that…, up to ‘ buddhadharmas is just a mere name.’ ”
83.3世尊如是說已，菩薩摩訶薩彌勒白言：「世尊，當此——謂之色的假名——與所依處一起被執著；受、想、行、識的假名與所依處一起被執著；乃至佛法的假名與所依處一起被執著，以之為行的相而取著，菩薩應如何修學『色唯是假名』；應如何修學『受……，想……，行……，識唯是假名』；乃至『佛法唯是假名』？且若所依處不存在，那麼對之的假名也就不適宜唯是假名——即不適宜『色唯是假名』；即……『受……，想……，行……和識唯是假名』；不適宜……乃至『佛法唯是假名』。」
83.4The bodhisattva Maitreya having said that, the Lord said to him, “Maitreya, this—namely, form —is a name plucked out of thin air; these—namely, feeling , perception , volitional factors , and consciousness —are names plucked out of thin air; up to this—namely, buddhadharmas —is a name plucked out of thin air for this or that basis that is a causal sign of a compounded phenomenon.”
83.4彌勒菩薩如是說已，世尊告彌勒言：「彌勒，色是從虛空中無故摘取之名；受、想、行、識是從虛空中無故摘取之名；乃至佛法是為此或彼作為有為法相因之基礎而從虛空中無故摘取之名。」
83.5The Lord having said that, the bodhisattva Maitreya asked him, “Lord, is it not the case that in the absence of the name form , there is no being aware of, realizing, or knowing the name form through a basis that is a causal sign of a compounded phenomenon, but through that name form there is awareness of, realizing, and knowing a basis that is a causal sign of a compounded phenomenon? [F.154.a] So how could this be—namely, ‘ form is a name plucked out of thin air for the basis that is a causal sign of a compounded phenomenon’? Lord, is it not the case that there is no being aware of, realizing, or knowing the name feeling , perception , volitional factors , or consciousness through that basis that is a causal sign of a compounded phenomenon; up to Lord, is it not the case that there is no being aware of the name buddhadharmas through that basis that is a causal sign of a compounded phenomenon, but through that feeling , perception , volitional factors , and consciousness ; up to through that buddhadharmas , there is awareness of, realizing, and knowing just that basis that is a causal sign of a compounded phenomenon? So how could this be—namely, ‘ form …’; namely, ‘ feeling …, perception …, volitional factors …, and consciousness …’; up to namely, ‘ buddhadharmas is a name plucked out of thin air for the basis that is a causal sign of a compounded phenomenon’?”
83.5世尊說了這些話以後，菩薩摩訶薩彌勒問他說：「世尊，難道不是這樣嗎？在沒有『色』這個名稱的情況下，人們無法通過作為有為法因相的基礎而認識、實現或了知『色』這個名稱，但通過『色』這個名稱就能認識、實現和了知作為有為法因相的基礎。那麼怎麼可能說『色是為作為有為法因相的基礎而虛空中信手拈來的名稱』呢？世尊，難道不是這樣嗎？人們無法通過作為有為法因相的基礎而認識、實現或了知『受』、『想』、『行』或『識』這些名稱；一直到世尊，難道不是這樣嗎？人們無法通過作為有為法因相的基礎而認識『佛法』這個名稱，但通過『受』、『想』、『行』和『識』；一直到通過『佛法』，就能認識、實現和了知正是作為有為法因相的基礎。那麼怎麼可能說『色…』；即『受…、想…、行…和識…』；一直到『佛法是為作為有為法因相的基礎而虛空中信手拈來的名稱』呢？」
83.6The bodhisattva Maitreya having asked that, the Lord said to him, “So then, Maitreya, I will ask you a question, and you, as much as you can bear it, must find an answer. Maitreya, what do you think—without resorting to, without standing on, without having to stand on the designation form for this or that basis that is a causal sign of a compounded phenomenon, do you think this—namely, ‘this is form ’—about this or that basis that is a causal sign of a compounded phenomenon?”
83.6彌勒菩薩如是請問已，世尊告彌勒言：「如是，彌勒，我今當問汝，汝應隨力而答。彌勒，汝意云何？不依、不住、不必住於有為法之相名稱色，於此或彼有為法之相，汝寧謂『此是色』耶？」
“No, Lord.”
「不，世尊。」
83.7“Maitreya, what do you think—without resorting to, without standing on, without having to stand on the designation feeling , perception , volitional factors , or consciousness , up to on this—namely, the designation buddhadharmas —[F.154.b] for this or that basis that is a causal sign of a compounded phenomenon, do you think this—namely, ‘feeling,’ ‘perception,’ ‘volitional factors,’ and ‘consciousness’; up to ‘buddhadharmas’—about this or that basis that is a causal sign of a compounded phenomenon?”
83.7「彌勒，你的看法如何？不依靠、不安住、不必須安住於對任何有為法相的基礎的名稱受、想、行或識，乃至安住於此——即名稱佛法——對任何有為法相的基礎，你認為是否可以說『受』、『想』、『行』和『識』；乃至『佛法』——關於任何有為法相的基礎呢？」
“No, Lord.”
「不是，世尊。」
83.8“From this one of many explanations, Maitreya, you should thus know that these—namely, form , feeling , perception , volitional factors , and consciousness —are names plucked out of thin air for this or that basis that is a causal sign of a compounded phenomenon; up to also this—namely buddhadharmas —is a name plucked out of thin air for this or that basis that is a causal sign of a compounded phenomenon.
83.8「彌勒，從這許多種解釋當中，你應當這樣認知：這些——即色、受、想、行和識——是為了這個或那個作為有為法之相的基礎而從虛空中摘取出來的名稱；乃至這個——即佛法——也是為了這個或那個作為有為法之相的基礎而從虛空中摘取出來的名稱。
83.9“Maitreya, what do you think, do a variety of kinds of words, conventional terms, conventional labels, and designations designate, or conventionally refer to, or label, or apply to this basis that is a causal sign of a compounded phenomenon?”
83.9「彌勒，你認為如何？各種各樣的言詞、世俗諦、世俗名言和假名，是否能夠指稱、世俗地指涉、標籤或應用於這個作為有為法之相的基礎呢？」
“It is so, Lord.”
「是的，世尊。」
83.10“From this one of many explanations, Maitreya, you should thus know that this—namely, form ; that these—namely feeling , perception , volitional factors , and consciousness ; up to that this—namely, buddhadharmas —is a name plucked out of thin air for that basis that is a causal sign of a compounded phenomenon.
83.10「彌勒，從這一個眾多的解釋中，你應當這樣了知——這個即是色；這些即是受、想、行、識；乃至這個即是佛法——都是為了那個作為有為法相因的基礎而空造出來的名稱。
83.11“Maitreya, what do you think—here, does someone designate, or name, or give a subsequent conventional designation to, or apply to just that basis that is a causal sign of a compounded phenomenon a name for a basis that is a causal sign of a compounded phenomenon different from it?”
83.11「彌勒，你認為怎樣？在這裡，是否有人對某個作為有為法之相的基礎，施設、命名、給予後來的世俗言說，或者安立一個不同於它的、作為有為法之相的基礎的名稱呢？」
“It is so, Lord.”
「世尊，確實如此。」
83.12“From this one of many explanations too, Maitreya, you should thus know that this—namely, form ; that these—namely, feeling , perception , volitional factors , and consciousness ; up to that this—namely, buddhadharmas —is a name plucked out of thin air.” [F.155.a]
83.12「彌勒，從這一個眾多解釋中，你應該這樣認知——這個，即是色；那些，即是受、想、行、識；乃至那個，即是佛法——是一個憑空虛構出來的名稱。」
83.13The Lord having said that, the bodhisattva Maitreya asked him, “In that case, Lord, would it not then be just that basis that is the causal sign of a compounded phenomenon that is apprehended as the form entity, based on which this— form ; these— feeling , perception , volitional factors , and consciousness ; up to buddhadharmas —is a designation , name , label , and subsequent conventional designation ?”
83.13世尊說完這些話後，菩薩彌勒問他說：「那麼世尊，是不是就是那個作為有為法之相的基礎被執著為色的本質，基於這個基礎，這——色；這些——受、想、行、識；直到佛法——是一個世俗言說、名稱、標籤和後起的世俗言說呢？」
83.14The bodhisattva Maitreya having asked that, the Lord asked him in return, “Maitreya, what do you think, is the basis that is the causal sign of a compounded phenomenon when form is designating, conventionally referring to, naming, or working as a subsequent conventional designation for form, the form entity, or is it simply merely designated?”
83.14菩薩彌勒這樣提問後，世尊反過來問他：「彌勒，你認為怎樣？當色在指稱、世俗言說、命名或作為色的隨後世俗言說時，作為有為法的相的那個基礎，是色的自性呢，還是僅僅只是被施設的？」
“Lord, it is simply merely designated.”
「世尊，這只是世俗言說罷了。」
83.15“Well then, Maitreya, how could you think, Maitreya, that it is just that basis that is the causal sign of a compounded phenomenon that is apprehended as the form entity, based on which these—namely, feeling , perception , volitional factors , and consciousness ; up to buddhadharmas —is a designation , name , label , and subsequent conventional designation ? Maitreya, what do you think, is the feeling, perception, volitional factors, consciousness, up to or buddhadharmas entity simply merely designated?”
83.15「那麼，彌勒，你怎麼能夠這樣想呢，彌勒，認為就是那個作為有為法的相的基礎，被執為色的自性，基於這個基礎，這些——即受、想、行、識；乃至佛法——是名稱、名字、標籤和世俗言說呢？彌勒，你怎麼想，受、想、行、識，乃至佛法的自性只是世俗言說呢？」
“Lord, it is simply merely designated.”
「世尊，它只是單純地被命名而已。」
83.16“Well then, how could you think, Maitreya, that it is just that feeling, perception, volitional factors, consciousness, up to or buddhadharmas entity that is apprehended?”
83.16「那麼，彌勒啊，你怎麼可能認為就是那受、想、行、識乃至佛法的實體被執著呢？」
83.17The Lord having said that, the bodhisattva Maitreya asked him, [F.155.b] “In that case, Lord, if form is simply just a designation , name , conventional term, label , and conventional designation , and if feeling , perception , volitional factors , consciousness , up to buddhadharmas is simply just a designation , name , conventional term, label , and conventional designation , would it not just be the form entity … ; and then, would it not just be the feeling, perception, volitional factors, consciousness, up to buddhadharmas entity that is apprehended as designation , name , conventional term , label , and conventional designation ?”
83.17世尊如是說已，菩薩彌勒請問世尊：「世尊，如是者，若色唯是世俗言說、名稱、世俗諦、標籤及世俗言說，若受、想、行、識，乃至佛法唯是世俗言說、名稱、世俗諦、標籤及世俗言說，豈不就是色體……；然後豈不就是受、想、行、識，乃至佛法體被執為世俗言說、名稱、世俗諦、標籤及世俗言說？」
83.18The bodhisattva Maitreya having asked that, the Lord asked him in return, “Maitreya, what do you think, is that form that is simply just a designation , name , conventional term, label , and conventional designation produced or stopped, or defiled or purified?”
83.18菩薩彌勒這樣請問後，世尊反過來問他說：「彌勒，你認為怎樣？那個僅僅是世俗言說、名稱、世俗諦、標籤和世俗名稱的色，是生起還是止滅？是雜染還是清淨？」
“No, Lord.”
「不，世尊。」
83.19“Well then, Maitreya,” he asked, “how could you have thought ‘would it not just be the form entity that is apprehended’?
83.19"那麼彌勒，"他問道，"你怎麼會認為『不就是色的實體被執著』呢？
83.20“Maitreya, what do you think, is that feeling …, perception …, volitional factors …, consciousness …, up to buddhadharmas that is simply just a designation , name , conventional term, label , and conventional designation produced or stopped, or defiled or purified?”
83.20「彌勒，你認為怎樣？那感受……想……行……識……乃至佛法，僅僅只是名稱、世俗言說、標籤和世俗諦的，是生起或止滅的，還是雜染或清淨的呢？」
“No, Lord.”
「不是，世尊。」
83.21“Well then, Maitreya,” he asked, “how could you have thought ‘would it not just be the feeling…, perception…, volitional factors…, consciousness…, up to buddhadharmas entity that is apprehended’?” [F.156.a]
83.21「那麼，彌勒啊，」他問道，「你怎麼會這樣想『不會只是受……、想……、行……、識……，乃至佛法的實體被執著呢』？」
83.22The Lord having said that, the bodhisattva Maitreya asked him, “Lord, does form just not exist at all? Is it without any mark at all? Lord, does feeling…, perception…, volitional factors…, consciousness…, up to do buddhadharmas not exist at all? Are they without any marks at all?”
83.22世尊說完這些話後，菩薩彌勒問他說：「世尊，色根本不存在嗎？它完全沒有相嗎？世尊，受、想、行、識，乃至佛法根本不存在嗎？它們完全沒有相嗎？」
83.23The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, I do not say ‘ form just does not exist at all without any mark at all.’ Maitreya, I do not say ‘feeling, perception, volitional factors, consciousness, up to buddhadharmas just do not exist at all without any marks at all.’ ”
83.23菩薩彌勒提出此問題後，世尊對他說：「彌勒，我不是說『色根本不存在，完全沒有相。』彌勒，我不是說『受、想、行、識，乃至佛法根本不存在，完全沒有相。』」
83.24The Lord having said that, the bodhisattva Maitreya asked him, “How then, Lord, does form exist? How then, Lord, does feeling…, perception…, volitional factors…, consciousness…, up to how do buddhadharmas exist?”
83.24世尊說完這些話後，菩薩彌勒請問他說：「世尊，那麼色是如何存在的呢？受、想、行、識乃至佛法又是如何存在的呢？」
83.25The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, form exists as an ordinary term and convention, but not ultimately. Maitreya, feeling, perception, volitional factors, consciousness, up to buddhadharmas exist as ordinary terms and conventions, but not ultimately.”
83.25彌勒菩薩如是問已，世尊告彌勒言："彌勒，色作為世間的名詞和習慣法而存在，但不是勝義上存在。彌勒，受、想、行、識，乃至佛法作為世間的名詞和習慣法而存在，但不是勝義上存在。"
83.26The Lord having said that, the bodhisattva Maitreya said to him, “Lord, the way I understand what you have said, Lord, is that this element is ultimately inexpressible. Lord, if that inexpressible element [F.156.b] ultimately exists, then how can it be a basis that is a causal sign of a compounded phenomenon designated by the name form plucked out of thin air; if it ultimately exists, then how can it be a basis that is a causal sign of a compounded phenomenon designated by the name feeling , perception , volitional factors , consciousness , up to or buddhadharmas plucked out of thin air? And if ultimately it does not exist, then how could it be an inexpressible element, because it is not suitable to call a basis that is a causal sign of a compounded phenomenon an ‘inexpressible element.’ ”
83.26世尊說了這些話之後，菩薩彌勒對他說：「世尊，按照我對您所說話語的理解，世尊，這個界在勝義上是不可言說的。世尊，如果那個不可言說的界在勝義上存在，那麼它怎麼能成為有為法的相這個基礎，而這個有為法被名為色而憑空捏造出來；如果它在勝義上存在，那麼它怎麼能成為有為法的相這個基礎，而這個有為法被名為受、想、行、識乃至佛法而憑空捏造出來？如果在勝義上它不存在，那麼它怎麼能成為不可言說的界，因為把有為法的相的基礎稱為『不可言說的界』是不適當的。」
83.27The bodhisattva Maitreya having said that, the Lord said to him, “So then, Maitreya, I will ask you a question, and you, as much as you can bear it, must find an answer. Maitreya, what do you think—when abiding in the correct practice of wisdom connected with the inexpressible element, do you apprehend this basis that is a causal sign of a compounded phenomenon that has been designated by the name form , feeling , perception , volitional factors , consciousness , up to or buddhadharmas , plucked out of thin air?”
83.27世尊說完這些話後，菩薩彌勒對他說：「世尊啊，我不執著它。」
“Lord, I do not apprehend it,” he replied.
「世尊，我不執著它，」他回答道。
83.28“From this one of many explanations, Maitreya,” he continued, “you should know that this basis that is a causal sign of a compounded phenomenon is not the inexpressible element and the inexpressible element is not other than this basis that is a causal sign of a compounded phenomenon. This basis that is a causal sign of a compounded phenomenon designated by these—namely, the names form , feeling , perception , volitional factors , consciousness , up to buddhadharmas plucked out of thin air—if they are taken to be the inexpressible element, well then, all foolish ordinary people would be in nirvāṇa, [F.157.a] and would even have fully awakened to unsurpassed, perfect, complete awakening. Maitreya, if the inexpressible element is taken to be other than this basis that is a causal sign of a compounded phenomenon, well then, given that even the causal sign would not be apprehended, in this case would there be a realization of that inexpressible element?
83.28「彌勒，從這許多解釋之一，你應當知道，這個有為法的相——即色、受、想、行、識，乃至佛法等名稱所指稱的那樣被無端假立的有為法的相——如果被認為就是不可言說界，那麼一切愚癡凡夫就會處於涅槃中，甚至早已圓滿地覺悟到無上正等正覺。彌勒，如果不可言說界被認為是不同於這個有為法的相的東西，那麼既然連這個相都無法被執取，在這種情況下，怎麼可能對那個不可言說界有所實現呢？」
83.29“From this one of many explanations, Maitreya, you should know that the inexpressible element is not other than this basis that is a causal sign of a compounded phenomenon that has been designated by these—namely, the names form , feeling , perception , volitional factors , consciousness , up to buddhadharmas plucked out of thin air— and that the inexpressible element is not not other than those either.”
83.29「彌勒，由此一個眾多解釋中的一個，你應當知道：不可言說界不異於以色、受、想、行、識乃至佛法等名稱所指定的有為法相之基礎，並且不可言說界也不是完全不同於那些有為法相之基礎。」
83.30The Lord having said that, the bodhisattva Maitreya asked him, “Lord, if, when bodhisattvas are abiding in the correct practice of wisdom connected with the inexpressible element, this basis that is a causal sign of a compounded phenomenon that has been designated by the names form , feeling , perception , volitional factors , consciousness , up to buddhadharmas plucked out of thin air is not apprehended, is existence not apprehended, or is nonexistence not apprehended?”
83.30世尊說完這些話後，菩薩彌勒問他：「世尊，假如菩薩安住在與不可言說界相連的智慧正行中，由色、受、想、行、識一直到佛法這些名稱所指定的、作為有為法之相的這個基礎不被執著，那麼是有不被執著，還是無不被執著？」
83.31The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, that basis that is a causal sign of a compounded phenomenon has no independence or existence at all. And why? Maitreya, when you conceive of that basis that is a causal sign of a compounded phenomenon is that basis that is a causal sign of a compounded phenomenon gotten hold of through the conceptualizations, or, when you are abiding in the correct practice of wisdom connected with the inexpressible element and do not conceive of it, [F.157.b] is it gotten hold of through the absence of conceptualization?”
83.31菩薩彌勒提出這個問題後，世尊對他說：「彌勒，有為法的相這個基礎根本沒有獨立性或存在性。為什麼呢？彌勒，當你對有為法的相這個基礎產生概念化時，是通過這些概念化把握到有為法的相這個基礎呢，還是當你安住在與不可言說界相連的智慧正行中，不對它產生概念化時，[F.157.b] 是通過沒有概念化把握到它呢？」
“It is, Lord.”
「世尊，是的。」
83.32“If that is so, Maitreya, that basis that is a causal sign of a compounded phenomenon that has been thus designated by these—namely, the names form , feeling , perception , volitional factors , consciousness , up to buddhadharmas plucked out of thin air—is simply just conceptualization or just a conceptual state. When they are thus abiding in the nonconceptual element free from conceptualizations, what existence does it, designated by these—namely, the names form , feeling , perception , volitional factors , consciousness , up to buddhadharmas plucked out of thin air—have? What existence can be apprehended?”
83.32「如是，彌勒，這個作為有為法因相的所依，以這些名稱——即色、受、想、行、識，乃至佛法——憑空虛造而被假名安立，就只是概念化或只是概念狀態。當他們如此安住於無分別界，遠離概念化時，以這些名稱——即色、受、想、行、識，乃至佛法——憑空虛造而被安立的東西，有什麼存在？什麼存在能被執取？」
83.33The Lord having said that, the bodhisattva Maitreya asked him, “Lord, how many designations for the separate aspects of form should bodhisattvas practicing the perfection of wisdom, involved in skillfully making a differentiation of a dharma, know? How many designations for the separate aspects of feeling, perception, volitional factors, consciousness, up to buddhadharmas should they know?”
83.33世尊說完這些後，菩薩彌勒問他說：「世尊，修習般若波羅蜜多、善巧地分別法的菩薩應當了知色的各個方面有多少種名稱？受、想、行、識，直到佛法的各個方面應當了知有多少種名稱？」
83.34The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, bodhisattvas practicing the perfection of wisdom, involved in skillfully making a differentiation of a dharma, should know three designations for the separate modes of form, and should know three designations for the separate modes of feeling, perception, volitional factors, consciousness, up to buddhadharmas, namely, ‘this is imaginary form,’ ‘this is conceptualized form,’ [F.158.a] and ‘this is the true dharmic nature of form’; ‘this is imaginary feeling,’ ‘this is conceptualized feeling,’ and ‘this is the true dharmic nature of feeling’; ‘this is imaginary perception,’ ‘this is conceptualized perception,’ and ‘this is the true dharmic nature of perception’; ‘these are imaginary volitional factors,’ ‘these are conceptualized volitional factors,’ and ‘this is the true dharmic nature of the volitional factors’; ‘this is imaginary consciousness,’ ‘this is conceptualized consciousness,’ and ‘this is the true dharmic nature of consciousness’; up to ‘these are imaginary buddhadharmas,’ ‘these are conceptualized buddhadharmas,’ and ‘this is the true dharmic nature of buddhadharmas.’ ”
83.34菩薩彌勒提出這個問題後，世尊對他說：「彌勒，修習般若波羅蜜多、善於分別法的菩薩，應當認識色的三種名稱區分，也應當認識受、想、行、識以至佛法的三種名稱區分，即『這是遍計所執色』、『這是分別所取色』、『這是色的法性』；『這是遍計所執受』、『這是分別所取受』、『這是受的法性』；『這是遍計所執想』、『這是分別所取想』、『這是想的法性』；『這些是遍計所執行』、『這些是分別所取行』、『這是行的法性』；『這是遍計所執識』、『這是分別所取識』、『這是識的法性』；以至『這些是遍計所執佛法』、『這些是分別所取佛法』、『這是佛法的法性』。」
83.35The Lord having said that, the bodhisattva Maitreya asked him, “Lord, what is imaginary form, what is conceptualized form, and what is the true dharmic nature of form; what is imaginary feeling…, … perception, … volitional factors, … consciousness; up to … buddhadharmas, what are conceptualized buddhadharmas, and what is the true dharmic nature of buddhadharmas?”
83.35世尊說完這些話後，菩薩彌勒問他說：「世尊，什麼是遍計所執色，什麼是分別所取色，什麼是色的法性；什麼是遍計所執受……、……想、行、識；乃至……什麼是分別所取佛法，什麼是佛法的法性？」
83.36The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, based on the designation , name , label , and conventional designation form for this or that basis that is a causal sign of a compounded phenomenon, this imagining that it is the intrinsic nature of form is imaginary form. Maitreya, based on the designations , names , labels , and conventional designations feeling , perception , volitional factors , and consciousness , up to buddhadharmas [F.158.b] for this or that basis that is a causal sign of a compounded phenomenon, this imagining that it is the intrinsic nature of feeling, or it is the intrinsic nature of perception, volitional factors, and consciousness, up to buddhadharmas, is imaginary feeling; is imaginary perception, volitional factors, and consciousness; up to are imaginary buddhadharmas.
83.36菩薩彌勒提出這個問題後，世尊對他說：「彌勒，基於『色』這個名稱、名字、標籤和世俗言說，用於某個作為有為法相的基礎，執著認為這就是色的自性，這是遍計所執色。彌勒，基於『受』、『想』、『行』和『識』，以及直到『佛法』這些名稱、名字、標籤和世俗言說，用於某個作為有為法相的基礎，執著認為這就是受的自性、或者是想、行和識的自性，直到佛法的自性，這是遍計所執受；是遍計所執想、行和識；直到是遍計所執佛法。」
83.37“That basis, which is a causal sign of a compounded phenomenon, an expression dependent on conceptualization established in the true dharmic nature of mere conceptualization, for which the designations , names , labels , and conventional designations ‘this is form ,’ ‘this is feeling,’ ‘this is perception,’ ‘this is a volitional factor,’ ‘this is consciousness,’ up to ‘these are buddhadharmas’ are used—this is conceptualized form, this is conceptualized feeling, this is conceptualized perception, this is a conceptualized volitional factor, this is conceptualized consciousness, up to these are conceptualized buddhadharmas.
83.37那個基礎，是有為法的相，是依於分別而建立的表達，安住於純粹分別的法性，以「這是色」、「這是受」、「這是想」、「這是行」、「這是識」，直到「這些是佛法」等名稱、假名、標籤和世俗言說而使用——這就是分別所取的色，這就是分別所取的受，這就是分別所取的想，這就是分別所取的行，這就是分別所取的識，直到這些就是分別所取的佛法。
83.38“This true nature of dharmas that simply remains whether the tathāgatas arise or whether the tathāgatas do not arise, the element of the establishment of dharmas that is just the nonexistence of an intrinsic nature—falsely imagined form as that conceptualized form—for a time that is eternally eternal and constantly constant, the nonexistence of a self in dharmas, suchness, and the very limit of reality, is the true dharmic nature of form; this is also the true dharmic nature of feeling, this is the true dharmic nature of perception, this is the true dharmic nature of volitional factors, this is the true dharmic nature of consciousness, up to and this is the true dharmic nature of the buddhadharmas.”
83.38「這個法性，不論如來出現或如來不出現，都同樣存在，即是法住界，就是無自性空——虛妄分別所執的色如同分別所取的色——在永恆不變、常住不移的時間中，諸法無我、如性以及實際的究極實相，就是色的法性；這也是受的法性，這是想的法性，這是行的法性，這是識的法性，直至這是佛法的法性。」
83.39The Lord having said that, the bodhisattva Maitreya asked him, “Lord, among these three forms, which form is viewed [F.159.a] as a nonmaterial reality and which as a material reality, and which as neither a nonmaterial reality nor a material reality and in the category of the ultimate? Among these three feelings, and among these three perceptions, these three volitional factors, and these three consciousnesses, up to and these three buddhadharmas, which are viewed as a nonmaterial reality and which as a material reality, and which as neither a nonmaterial reality nor a material reality and in the category of the ultimate?”
83.39世尊說了這些話之後，菩薩彌勒問他說：「世尊，在這三種色中，哪一種色被認為是非物質的實在，哪一種被認為是物質的實在，哪一種既不是非物質的實在也不是物質的實在，而是在勝義的範疇中？在這三種受中，以及在這三種想、這三種行、這三種識中，一直到這三種佛法中，哪些被認為是非物質的實在，哪些被認為是物質的實在，哪些既不是非物質的實在也不是物質的實在，而是在勝義的範疇中？」
83.40The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, view the form that is imaginary as not a material reality. View conceptualized form as a material reality based on the material reality of a conceptualization, but not because it is there under its own power. And view the true dharmic nature of form as neither a nonmaterial reality nor a material reality and in the category of the ultimate. View the feeling…, perception…, volitional factors…, and consciousness that is imaginary…, up to the buddhadharmas that are imaginary as not a material reality. View the feeling…, perception…, volitional factors…, and consciousness that is conceptualized…, up to the buddhadharmas that are conceptualized as a material reality based on the material reality of a conceptualization, but not because they are there under their own power. Maitreya, view the true dharmic nature of feeling…, perception…, volitional factors…, and consciousness…, up to Maitreya, view the true dharmic nature of the buddhadharmas as neither a nonmaterial reality nor a material reality and in the category of the ultimate.” [F.159.b]
83.40菩薩彌勒提出這個問題後，世尊對他說道：「彌勒，應將遍計所執的色觀為非物質的實在。應將分別所取的色觀為基於概念化的物質實在而成立的物質實在，但並非因為它自身具有力量而存在。應將色的法性觀為既非物質實在，亦非非物質實在，而是屬於勝義範疇的。應將遍計所執的受、想、行，以及意識……乃至遍計所執的佛法，觀為非物質的實在。應將分別所取的受、想、行，以及意識……乃至分別所取的佛法，觀為基於概念化的物質實在而成立的物質實在，但並非因為它們自身具有力量而存在。彌勒，應將受、想、行，以及意識的法性……乃至彌勒，應將佛法的法性觀為既非物質實在，亦非非物質實在，而是屬於勝義範疇的。」
83.41The Lord having said that, the bodhisattva Maitreya asked him, “Lord, given that there is such a designation for differentiated form, and given there is such a designation for differentiated feeling, perception, volitional factors, and consciousness, up to buddhadharmas, this that the Lord has said—namely, ‘anything called form is counted as not two’—and this—namely, ‘anything called feeling , perception , volitional factors , or consciousness , up to buddhadharmas is counted as not two’—in regard to that, what did the Lord have in mind when the Lord said this—namely, ‘anything called form is counted as not two’—and this—namely, ‘anything called feeling , perception , volitional factors , or consciousness up to buddhadharmas —is counted as not two’?”
83.41菩薩彌勒提出這個問題後，世尊問他說：「彌勒，你認為怎樣？在遍計所執的色中，不存在物質性實在，這個不存在是在色中呢，還是不在呢？」
83.42The bodhisattva Maitreya having asked that, the Lord asked him in return, “Maitreya, what do you think, is the absence of material reality in imaginary form, form, or is it not?”
83.42菩薩彌勒如是請已，世尊反問彌勒：「彌勒，你的意思怎樣？遍計所執色中物質實在的缺失，是色呢，還是不是色？」
“It is not, Lord.”
「不是，世尊。」
83.43“Is then form just the mere designation , name , label , and conventional designation form for it?”
83.43「那麼色只是假名、名稱、標籤和世俗言說而已嗎？」
“No, Lord.”
「不是，世尊。」
83.44“Maitreya, through this one of many explanations, you should know that imaginary form is not form and is not not form either, and that which is not form and is not not form is counted as nondual. That was what I had in mind when I said this—namely, ‘anything called form is counted as not two.’
83.44「彌勒，透過這許多解釋中的一個，你應該知道遍計所執的色既不是色也不是非色，而既不是色也不是非色的就被列為不二。這就是我說這句話時的意思——即『任何被稱為色的都被列為非二』。」
83.45“Maitreya, what do you think, [F.160.a] is conceptualized form, the material reality, dependent on which this name , designation , and convention is used, not form?”
83.45「彌勒，你認為怎樣？分別所取的色，即物質實際，依賴這個名稱、名稱和習慣法而使用，它不是色嗎？」
“No, Lord.”
「不是，世尊。」
83.46“Maitreya, what do you think, is that imaginary form of just that conceptualized form—that which is not its intrinsic nature, not its defining mark—form?”
83.46「彌勒，你認為怎樣？那遍計所執的虛幻色，即那分別所取的色——不是它的自性、不是它的相——這是色嗎？」
“No, Lord.”
「不是，世尊。」
83.47“Maitreya, also through this one of many explanations, you should know that conceptualized form is not form and is not not form either, and that which is not form and is not not form is counted as nondual. That was what I had in mind when I said this—namely, ‘anything called form” is counted as not two.’
83.47「彌勒，也透過這許多解釋中的一種，你應該知道分別所取的色既不是色，也不是非色，而那既不是色又不是非色的東西被計為不二。那就是當我說『任何被稱為色的東西被計為非二』時，我心中所想的意思。」
83.48“Maitreya, what do you think, is that true dharmic nature of form, form in the category of selflessness, form?”
83.48「彌勒，你認為怎樣，那法性色、無我類的色，是色嗎？」
“No, Lord.”
"不是，世尊。"
83.49“Is that true dharmic nature of form that is just that true dharmic nature of form, form?”
83.49「那個色的法性就是色的法性，是色嗎？」
“No, Lord.”
「不是的，世尊。」
83.50“Maitreya, also through this one of many explanations, you should know that the true dharmic nature of form is not form and is not not form either, and that which is not form and is not not form is counted as nondual. That was what I had in mind when I said this—namely, ‘anything called form is counted as not two.’ Similarly, connect this with feeling, perception, volitional factors, and consciousness, up to the buddhadharmas.”
83.50"彌勒，也是通過這許多解釋中的一種，你應該知道，色的法性既不是色，也不是非色，那既不是色也不是非色的東西被計為不二。當我說「任何被稱為色的東西被計為非二」時，我心裡想的就是這個意思。同樣地，把這一點連貫應用到受、想、行、識上，直到所有佛法。"
83.51The Lord having said that, the bodhisattva Maitreya [F.160.b] asked him, “Lord, how should they view the mark of comprehension, how the mark of abandonment, how the mark of actualization, and how the mark of cultivation of bodhisattvas practicing the perfection of wisdom who, having avoided the two extremes and set forth on the middle way, have such a skill in the nondual mark of form , and such a skill in the absence of marks in feeling, perception, volitional factors, consciousness, up to buddhadharmas?”
83.51世尊說了這些話以後，菩薩彌勒問他說："世尊，修習般若波羅蜜多、已經避免二邊、踏上中道、對於色的不二相具有這樣的巧妙性、對於受、想、行、識乃至佛法的無相具有這樣的巧妙性的菩薩，應當如何看待理解的相、如何看待棄捨的相、如何看待成就的相、以及如何看待修習的相呢？"
83.52The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, bodhisattvas practicing the perfection of wisdom who, avoiding the two extremes, have set forth on the middle way, neither comprehend nor do not comprehend form , and just that is their comprehension; they neither comprehend nor do not comprehend feeling, perception, volitional factors, consciousness, up to or buddhadharmas, and just that is their comprehension. They neither abandon nor do not abandon form and just that is their abandonment; they neither abandon nor do not abandon feeling, perception, volitional factors, consciousness, up to or buddhadharmas, and just that is their abandonment. They neither actualize nor do not actualize an abandonment of form and just that is their actualization; they neither cultivate the path nor do not cultivate the path in order to abandon form , and just that is their cultivation. Similarly, connect this with feeling, perception, volitional factors, consciousness, [F.161.a] up to and the buddhadharmas.”
83.52菩薩彌勒提出這個問題後，世尊告訴他說：「彌勒，修習般若波羅蜜多的菩薩，他們避免二邊，已經進入中道，既不證悟色也不不證悟色，就這樣本身就是他們的證悟；他們既不證悟受、想、行、識，直至佛法也不不證悟，就這樣本身就是他們的證悟。他們既不棄捨色也不不棄捨色，就這樣本身就是他們的棄捨；他們既不棄捨受、想、行、識，直至佛法也不不棄捨，就這樣本身就是他們的棄捨。他們既不成就色的棄捨也不不成就色的棄捨，就這樣本身就是他們的成就；他們既不修習為了棄捨色而修的道也不不修習，就這樣本身就是他們的修習。同樣地，這一點要與受、想、行、識，直至佛法連貫起來理解。」
83.53The Lord having said that, the bodhisattva Maitreya asked him, “Lord, what is the nirvāṇa of bodhisattvas practicing the perfection of wisdom endowed with such comprehension, abandonment, actualization, and cultivation?”
83.53世尊說完這些後，菩薩彌勒問他說：「世尊，修行般若波羅蜜多具足這樣的理解、棄捨、成就和修習的菩薩，其涅槃是什麼？」
83.54The bodhisattva Maitreya having asked that, the Lord said to him, “Maitreya, the nirvāṇa of bodhisattvas is deep, extremely deep.”
83.54菩薩彌勒這樣提問後，世尊對他說：「彌勒，菩薩的涅槃是深的，極為深的。」
83.55“Lord, why is the nirvāṇa of bodhisattvas so deep, so extremely deep?”
83.55「世尊，為什麼菩薩的涅槃這麼深邃，這麼極其深邃呢？」
“Maitreya,” replied the Lord, “it is because the nirvāṇa of bodhisattvas is neither nirvāṇa nor not nirvāṇa; that is why it is called ‘deep, extremely deep.’ ”
「彌勒，那是因為菩薩的涅槃既不是涅槃，也不是非涅槃；正是因為這樣，所以才稱為『深、極其深』。」世尊如是回答。
83.56The Lord having said that, the bodhisattva Maitreya asked him, “Lord, how is the nirvāṇa of bodhisattvas neither nirvāṇa nor not nirvāṇa?”
83.56世尊說完之後，菩薩彌勒請問世尊：「世尊，菩薩的涅槃怎樣既不是涅槃也不是非涅槃呢？」
83.57“Maitreya,” replied the Lord, “taking the welfare of others as the point of departure, it is not nirvāṇa because they do not totally reject saṃsāra; taking their own welfare as the point of departure, it is not not nirvāṇa because they do not totally reject nirvāṇa.”
83.57「彌勒，」世尊回答說，「以眾生的利益為出發點，因為菩薩不完全捨棄輪迴，所以不是涅槃；以自身的利益為出發點，因為菩薩不完全捨棄涅槃，所以不是非涅槃。」
83.58“Lord, if, taking the welfare of others as the point of departure, [F.161.b] bodhisattvas do not totally reject saṃsāra, by not totally rejecting saṃsāra how do they not totally reject nirvāṇa? Lord, if, taking their own welfare as the point of departure, bodhisattvas do not totally reject nirvāṇa, how do they not totally reject saṃsāra?”
83.58「世尊，如果菩薩以利益他人為出發點，不全然捨棄輪迴，那麼他們如何通過不全然捨棄輪迴而不全然捨棄涅槃呢？世尊，如果菩薩以利益自己為出發點，不全然捨棄涅槃，那麼他們如何不全然捨棄輪迴呢？」
83.59The Lord said, “Here bodhisattvas practicing the perfection of wisdom do not even conceive of saṃsāra as actually saṃsāra, and do not even conceive of nirvāṇa as actually nirvāṇa. So, because they thus do not conceptualize those two—namely, saṃsāra and nirvāṇa—they are the same and equal. And why? Because they do not conceive of saṃsāra as actually saṃsāra, so they do not become repulsed by saṃsāra. Similarly, because they do not conceive of nirvāṇa as actually nirvāṇa, their nirvāṇa does not degenerate; and similarly, even in saṃsāra, it does not degenerate. Thus, you should know that for this reason they are located in a realm without thought construction and neither totally reject saṃsāra nor totally reject nirvāṇa.”
83.59世尊說：「彌勒，菩薩修習般若波羅蜜多，不論輪迴實際上就是輪迴，也不論涅槃實際上就是涅槃。正因為他們如此不對這兩者—即輪迴和涅槃—進行概念化，所以他們是相同而平等的。為什麼呢？因為他們不論輪迴實際上就是輪迴，所以他們不會對輪迴產生厭離。同樣地，因為他們不論涅槃實際上就是涅槃，所以他們的涅槃不會退失；同樣地，即使在輪迴中，它也不會退失。因此，你應該知道，正是為了這個原因，他們處於無想界中，既不完全舍離輪迴，也不完全舍離涅槃。」
83.60The Lord having said that, the bodhisattva Maitreya asked him, “Well then, Lord, will it not be the case that just as bodhisattvas standing in the realm without thought construction practicing the perfection of wisdom have not totally rejected a life in saṃsāra they will similarly not have appropriated it, and just as they have not totally rejected nirvāṇa they will similarly not have appropriated that, either? And Lord, if there is no appropriation, how can there be no rejection?”
83.60世尊說完這些話之後，菩薩彌勒問他說：「那麼世尊，是否會這樣呢：就像菩薩們站在無想界修習般若波羅蜜多，既然沒有完全拒絕輪迴的生命，他們同樣也就沒有取著它，既然沒有完全拒絕涅槃，他們也同樣沒有取著那個。世尊，如果沒有取著，怎麼會有不拒絕呢？」
83.61“Maitreya,” replied the Lord, “I do not say they ‘appropriate’ or ‘do not appropriate’ a life in saṃsāra like this. Rather, Maitreya, [F.162.a] because bodhisattvas practicing the perfection of wisdom exhibit a life in saṃsāra through skillful means when they have gained control over their minds through the knowledge that has the realm without thought construction as its objective support, I say about bodhisattvas in world systems as many as there are sand particles in the Gaṅgā River in world systems in the ten directions who have passed into nirvāṇa that ‘they do not reject a life in saṃsāra.’ And because they remain in emptiness, in the realm that gives no basis for apprehending anything, I say ‘they do not reject nirvāṇa’ ”
83.61「彌勒，我不是說菩薩們那樣『取』或『不取』輪迴的生活。而是，彌勒，修習般若波羅蜜多的菩薩們，當他們通過以無想界為所緣的智慧獲得了對心的控制時，他們通過方便善巧而顯現輪迴的生活。我對十方世界中，如恆河沙粒數那麼多的世界裡已入涅槃的菩薩們說『他們不捨棄輪迴的生活』。而且，因為他們安住於空性中，安住於不給予執著任何事物基礎的境界中，我說『他們不捨棄涅槃』。」
83.62The Lord having said that, the bodhisattva Maitreya asked him, “Lord, how in the absence of conceptualization should the collection of marks be viewed?”
83.62世尊說完了之後，菩薩彌勒問他說：「世尊，在不概念化的狀態下，應該如何來看待相的集合呢？」
83.63“Maitreya,” replied the Lord, “that which is form , and that which is feeling, perception, volitional factors, and consciousness, up to that which is the buddhadharmas, and that which is the emptiness of up to the buddhadharmas—that which is the nonduality and nonelaboration of an existent thing and a nonexistent thing in those dharmas and those emptinesses—that, Maitreya, should be viewed as the collection of marks in the absence of conceptualization.”
83.63「彌勒，凡是色，以及受、想、行、識，乃至佛法，以及乃至佛法的空性——凡是在那些法和那些空性中有性與無性的不二和無戲論——彌勒，那就是應該在無概念化中觀看的相的集合。」
83.64The Lord having said that, the bodhisattva Maitreya asked him, “Lord, are all śrāvakas absolutely with certainty located in nirvāṇa?”
83.64世尊說完後，菩薩彌勒請問他：「世尊，所有聲聞眾是否絕對確定地安住於涅槃？」
83.65“No, Maitreya,” replied the Lord. “And why? Because this world has various elements, it has multiple elements, so in this world that has various elements and multiple elements, many families and dispositions of beings can be found. Maitreya, there is one sort of family of beings, those who from the start strive for a superior qualification, who gain [F.162.b] just the superior qualification; there is one sort of family of beings, those who from the start strive for an inferior qualification, who are satisfied by gaining just the inferior; and there is one sort of family of beings who from the start strive for an inferior qualification, gain the inferior, understand that it is lacking, are not satisfied just by that, and then strive for the superior qualification and gain the superior.”
83.65「不是這樣，彌勒，」世尊回答說。「為什麼呢？因為這個世界具有各種界，具有多種界，所以在這個具有各種界和多種界的世界中，可以找到眾生的許多種族和性質。彌勒，有一類眾生，從一開始就為了追求較高的資格而努力，他們只是獲得了較高的資格；有一類眾生，從一開始就為了追求較低的資格而努力，他們只是通過獲得較低的資格而感到滿足；還有一類眾生，從一開始就為了追求較低的資格而努力，獲得了較低的資格，理解到它是不夠的，對此並不滿足，然後為了追求較高的資格而努力並獲得了較高的資格。」
83.66The Lord having said that, the bodhisattva Maitreya asked him, “Lord, someone in the third family of beings, having reached the state of a worthy one, strives for unsurpassed, perfect, complete awakening but does not take rebirth, so how do they reach it? The Lord has not said the practice itself is their rebirth.”
83.66世尊說完這些話後，菩薩彌勒問他說：「世尊，第三種眾生家族中的人，證得阿羅漢位後，為了無上正等菩提而努力精進，但卻不受生，那他們如何才能證得呢？世尊沒有說明修行本身就是他們的受生。」
83.67“Maitreya,” replied the Lord, “I do not say that their rebirth is dictated by karma and afflictive emotion; I say that theirs is an inconceivable rebirth, magically created and dedicated.”
83.67「彌勒，我不是說他們的生是由業和煩惱障決定的；我是說他們的生是不可思議的，是由神通變化所造作並獻祭的。」
83.68The Lord having said that, the bodhisattva Maitreya said to him, “Lord, how incredible the vast aspiration, the great surpassing aspiration of bodhisattva great beings who thus from the start strive to be truly exceptional and become truly exceptional must be. Lord, what is the vast aspiration, what is the great surpassing aspiration of bodhisattva great beings?”
83.68世尊說完這些後，菩薩彌勒對他說：「世尊，菩薩摩訶薩從開始就這樣努力成為真正卓越的人，並成為真正卓越的人，他們的廣大願力和殊勝願力是多麼不可思議啊。世尊，菩薩摩訶薩的廣大願力是什麼，殊勝願力是什麼？」
83.69“Maitreya,” replied the Lord, “that those bodhisattvas do not strive to be a Śatakratu, to be a Brahmā, to be a world protector, to be a wheel-turning emperor, or to have any ordinary success at all— [F.163.a] that those bodhisattvas have no attachment to those and are free from grasping at them is their vast aspiration. And that bodhisattvas want all beings to share in common the happiness of nonattachment, the happiness free from grasping, and the happiness of nirvāṇa, and that they make a dedication to unsurpassed, perfect, complete awakening, which is to say, they do not give up volitional factors, is to be seen as their truly great surpassing aspiration.”
83.69「彌勒，菩薩不為帝釋、不為梵天、不為世界保護者、不為轉輪聖王，亦不為任何世間成就而努力——菩薩對於這些都沒有貪執，遠離對這些的執著，這就是他們的廣大願力。菩薩希望一切有情共同獲得無執著的快樂、遠離執著的快樂以及涅槃的快樂，並且他們為無上正等正覺做出迴向，也就是說，他們不放棄行，這應當被視為他們真正殊勝的大願力。」
83.70The Lord having said that, the bodhisattva Maitreya said to him, “Lord, the bodhisattva dharmas are amazing and marvelous; the bodhisattva training is amazing and marvelous. Lord, a son of a good family or daughter of a good family who wants to train in the amazingly marvelous bodhisattva dharmas should produce the thought of unsurpassed, perfect, complete awakening.”
83.70世尊說完這些話後，菩薩彌勒對世尊說：「世尊，菩薩法是不可思議的、奇妙的；菩薩的修行是不可思議的、奇妙的。世尊，善男子或善女人若想修習不可思議、奇妙的菩薩法，應當發起無上正等正覺的心願。」
83.71This was the eighty-third chapter, “Categorization of a Bodhisattva’s Training,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B58]
83.71（結尾）