Chapter 84: Collection
第八十四品：集合
84.1Furthermore, the Lord, yet again teaching this perfection of wisdom in order to cause a great joy in those four retinues, at that time spoke these verses:
84.1世尊更為了在四眾中引發大喜，再次宣說這般若波羅蜜多，於那時說了這些伽陀：
With the finest liking, respect, and serene confidence
具足最殊勝的欣樂、恭敬和信心
That clear away obscuring afflictions and pass beyond stains,
清淨除去蓋障煩惱，超越所有的污垢，
Listen to this perfection of wisdom of the brave,
諦聽這般若波羅蜜多，勇敢者之法。
Practiced by heroes who have set out for the sake of the world.
由為世間而發心的英雄們所修持。
All the rivers flowing here in Jambudvīpa,
閻浮提中所有流動的河流，
Which make medicinal plants and forests with flowers and fruit grow,
這些河流使得藥用植物和開滿花朵、結滿果實的森林生長。
Have their source in the powerful nāga who rules in Lake Anavatapta,
都源於統治阿那婆達池中那位強大的龍王的力量。
And are all that Nāga-Lord’s glorious power. [F.163.b]
都是那位龍王殊勝的力的顯現。
So too all doctrine that the Victor’s hearers teach,
同樣地，所有勝者的弟子們所傳授的教法，
Explain, and logically expound, the attainment of a supreme
闡釋並邏輯地闡述至高證得
Noble state of happiness and its results—all these
殊勝的安樂狀態及其果報——所有這些
Are the Tathāgata’s personal heroic power.
是如來的個人英勇力量。
And why? Because the finest people in the form of his disciples
為什麼呢？因為最殊勝的人，也就是他的弟子們，
Train in the kinds of Dharma the Victor teaches,
按照如來所教導的法來修習，
And having realized them, teach as they trained.
在他們已經領悟之後，就按照他們所修行的那樣去教導。
This is done by the power of the Buddha, not by the power of their own strength.
這是由佛的力量所成就的，而不是由他們自身的力量所成就的。
Those who have no perplexity or fear when hearing
聽聞時心中沒有困惑或恐懼的人們
That the finest perfection of wisdom cannot be apprehended,
最殊勝的般若波羅蜜多不可執取，
A bodhisattva cannot be apprehended, the thought of awakening
菩薩不可執，菩提心
Cannot be apprehended—those bodhisattvas practice the wisdom of the sugatas.
無法執取——那些菩薩修習善逝的智慧。
They have no form , no feeling, no perception, no intention—
他們沒有色、沒有受、沒有想、沒有思——
Not even an atom’s worth of a place for consciousness to stand.
連一個微塵那樣大的地方，識都沒有可以駐足的。
They do not stand on any dharmas, they live without a dwelling place,
他們不執著於任何法，他們無處而住。
And, not grasping, they find the awakening of the sugatas.
就這樣，不執著，他們成就了善逝的菩提。
Just as the mendicant Śreṇika with his knowledge apprehends nothing
就如同乞士瓶沙王以他的智慧不執著於任何事物
And the disintegration of the aggregates occurs,
蘊的毀壞也就發生了。
So too the bodhisattvas comprehend the dharmas
菩薩們同樣這樣理解諸法
And do not touch nirvāṇa—they dwell in wisdom.
不執著涅槃——他們安住在慧中。
“What is this wisdom? Whose is it? Where is it from?”
「這是什麼慧？是誰的慧？它從何而來？」
They consider that all these dharmas are empty.
他們認為這一切法都是空的。
Looking closely, they are not cowed and are not scared—
仔細觀察，他們不怯弱也不害怕——
Those bodhisattvas are close to awakening.
那些菩薩接近菩提。
But if without wisdom they make a practice
但是如果沒有慧而進行修習
Of the form , perception, feeling, intention, and consciousness aggregates,
色、想、受、思、識蘊的
And imagine the aggregates to be empty, they practice causal signs.
他們想像蘊是空的，在這樣的基礎上修習因相。
Their faith is not in what does not arise and does not stop.
他們的信心不在於不生不滅的事物上。
Not in form or feeling, not in perception or intention,
不在色、不在受、不在想、不在思，
Not practicing in consciousness, wandering without a place to stay,
不在識中修行，漂泊無有住處。
With steady wisdom not apprehending “one is practicing,” with an awareness of nonproduction
以穩定的慧不執著「有一人在修行」，具有不生忍的覺知
They touch the most excellent calm meditative stabilization.
他們證得最殊勝的寂靜定。
Those bodhisattvas who thus abide here personally at peace
那些菩薩就像這樣安住於此，親身獲得寧靜
Have been prophesied by the previous tathāgatas. They do not falsely project [F.164.a]
已被過去的如來授記。他們不虛妄地投射
“I have entered into meditative equipoise” or “I have emerged.”
「我已進入定中」或「我已出定」。
And why? Because they have comprehended the basic nature of dharmas.
為什麼呢？因為他們已經領悟了法的本性。
When practicing like that they practice the wisdom of the sugatas.
當以這樣的方式修習時，他們就在修習善逝的慧。
And because they comprehend that no practice is the practice,
因為他們體解到無修即是修，
They do not even apprehend the Dharma that they practice—
他們甚至不執著於他們所修持的法。
This is the practice of the finest perfection of wisdom.
這是最殊勝的般若波羅蜜多的修行。
That which does not exist is called nonexistent.
那不存在的東西被稱為無。
Fools have imagined it and fashion it as existing and not existing.
愚者妄想執著它，虛妄創造為有和無。
Dharmas are not these two—existing and not existing.
法不是這二者——存在和不存在。
Bodhisattvas who know that will go forth.
菩薩如果這樣認知，就會前進。
Those who know that these five aggregates are like an illusion,
那些明白這五蘊如幻的人，
And do not make illusion one thing and the aggregates another,
並且不要把幻當成一回事，把蘊當成另一回事，
Free from the perception of variety, practicing at peace—
遠離想的差別，安樂地修習——
This is the practice of the finest perfection of wisdom.
這就是最殊勝的般若波羅蜜多的修行。
Those with spiritual friends, with special insight ,
具有善知識、具有勝慧的人們，
Do not get scared when listening to the Mother of Victors.
聽聞勝者之母時，不要感到害怕。
Those with bad friends, placing their trust in others,
具有惡知識的人，將信任寄託在他人身上，
Break apart like an unfired pot coming into contact with water.
像未燒製的陶土罐接觸水一樣破裂散開。
Why are they called a bodhisattva?
為什麼稱他們為菩薩呢？
They want to cut attachments, to extinguish attachments everywhere,
他們想要斷除貪執，在一切處熄滅貪執。
And touch the awakening of the victors that is without attachment.
並觸及勝者的菩提，其中無有貪執。
Therefore they get the name bodhisattva .
所以他們得到菩薩的名號。
Why then are they called a great being?
那麼，為什麼稱他們為大眾生呢？
They will become foremost in a great mass of beings.
他們將成為廣大眾生中的最勝者。
They chop down the many views of a mass of beings.
他們摧毀眾多眾生的各種見。
Therefore, they get called a great being .
因此，他們被稱為大眾生。
Greatly generous, with great intellect and great power,
極其慷慨，具有偉大的意識和偉大的力，
They have set out in the supreme Great Vehicle of the victors,
他們已經踏上勝者至上的大乘之道。
And buckled on the great armor to conquer Māra’s deceit.
並披上了偉大的甲冑來征服魔羅的欺詐。
Therefore, they are called a great being .
因此，他們被稱為偉大的眾生。
As when a magician at a crossroads conjures
就像幻師在十字路口施展幻術一樣
The illusion of many people and severs ten million heads,
幻化出許多人的幻象，並斬斷一千萬個頭顱，
The bodhisattvas know that, like those victims, all beings
菩薩知道，就像那些受害者一樣，一切有情
Are like illusions, and so have no fear.
如幻一樣，所以沒有恐懼。
Form , feeling, perception, intention, and consciousness [F.164.b]
色、受、想、思、識
Are not bound, are not freed, and are not real.
不繫縛，不解脫，也不真實。
Therefore, the uncowed ones set out for awakening.
因此，不怯弱的人朝著菩提出發。
This is the finest armor of the best people.
這是最好的人的最精良的甲冑。
Why is it called the awakening vehicle?
為什麼叫做菩提乘呢？
It is because having mounted on it causes all beings to enter nirvāṇa;
這是因為登上它能使一切有情進入涅槃；
This vehicle is a space-like celestial mansion, the finest vehicle
這個乘法如同虛空般的天界宮殿，是最殊勝的乘法。
In which they reach happiness, the state of bliss, and security.
在其中他們到達樂、極樂的狀態和安全。
You cannot find a direction in which those who mount on it go.
你無法找到那些乘坐在它上面的眾生前往的方向。
They are said to go to nirvāṇa but you cannot find where they went,
他們據說進入涅槃，但你無法找到他們去了哪裡。
Just like when a fire goes out, it does not go anywhere,
就像火熄滅了一樣，它並不往任何地方去。
And that is the reason it is said to be nirvāna.
這就是為什麼它被稱為涅槃。
Bodhisattvas purified of the three time periods
清淨三時的菩薩
Do not apprehend a prior limit, a later limit, or a present.
不要執著前際、後際或中間。
Those who are purified are uncompounded and without thought construction.
清淨者是無為的，沒有戲論。
This is the practice of the finest perfection of wisdom.
這是最殊勝的般若波羅蜜多的修習。
When smart bodhisattvas think about nonproduction,
當聰慧的菩薩思考不生忍時，
At that time, practicing like that, they generate
那時，這樣修習時，菩薩們生起
Great compassion, but without a perception of beings.
大悲，但沒有眾生的想。
This is the practice of the finest perfection of wisdom.
這是最上般若波羅蜜多的修行。
If bodhisattvas have a perception of a being, a perception of suffering,
如果菩薩有眾生相、有苦想，
Think, “I will eliminate suffering and benefit beings,”
想著「我要消除苦難並利益眾生」。
Or conceive of a self and beings,
或者執著於我和眾生，
This is not the practice of the finest perfection of wisdom.
這不是最殊勝的般若波羅蜜多的修行。
Knowing that just as they are, all beings are like that too;
知道一切有情如其本然；
Knowing that just as all beings are, all dharmas are like that too;
了知就如同一切有情一樣，一切法也是這般樣子；
Not entertaining the idea of either production or nonproduction—
不執著於生或不生忍的觀念——
This is the practice of the finest perfection of wisdom.
這就是最殊勝的般若波羅蜜多的修行。
Having eliminated a production and a beyond in all
已經消除一切中的生和超越
The dharma-names, as many as there are, spoken in all the worlds,
一切世界中所說的法的名稱，有多少就有多少，
A perfect, matchless knowledge that does not die is gained.
獲得圓滿、無與倫比、不滅的智慧。
Therefore, it is called the perfection of wisdom .
因此，它被稱為般若波羅蜜多。
You should know that bodhisattvas are those who practice
你應該知道，菩薩是那些修行的人
Like that without hesitation, endowed with wisdom, abiding in sameness.
像那樣不猶豫，具足慧，安住於平等性。
Comprehending that dharmas are without a basic nature [F.165.a]
體悟諸法無本性。
Is practicing the finest perfection of wisdom.
正在修習最殊勝的般若波羅蜜多。
Those who do not stand in form and do not stand in feeling,
那些不住於色、不住於受的人，
In perception, or in intention, who do not stand
在想蘊中，或在思中，不住者
In consciousness—they stand in the true nature of dharmas.
在識中——他們安住於法性。
This is the practice of the finest perfection of wisdom.
這就是最殊勝的般若波羅蜜多的修行。
They do not stand in permanent or impermanent,
他們不住於常或無常，
Happiness or suffering, clean or dirty, self or selfless,
樂或苦，淨或不淨，我或無我，
Or in suchness, and similarly they do not stand in emptiness,
或者在如性中，同樣他們也不住於空。
The attainment of the results, the worthy one level, the pratyeka level, or the buddha level.
證得阿羅漢果、獨覺地、佛地的成就。
Just as the Leader does not stand in the uncompounded element,
正如導師不住於無為法，
Does not stand in the compounded element, and wanders without a home,
不住有為界，無家而遊化，
So too the Victor says the bodhisattva who stands like that stands,
勝者就是這樣說，菩薩這樣站著而站著。
Not standing on a place to stand, standing without standing.
不依止於立足之地，無立而立。
Those who want to become a tathāgata’s śrāvaka,
想要成為如來的聲聞的人們，
A pratyekabuddha, and similarly a Dharma king,
辟支佛，以及同樣的法王，
Cannot do so without relying on this forbearance,
不依靠這個忍，是無法做到的。
Like going from this shore to that shore without seeing the dock.
如同從此岸去往彼岸而不見碼頭。
The Tathāgata says teaching and listening to the Dharma
如來說教導和聽聞法
And what is taught, the results obtained,
所教導的內容，以及所獲得的成果，
The pratyekabuddha, and the lord of the world too, the nirvāṇa
辟支佛和世尊，以及世間之主的涅槃
Those with clear intelligence obtain—they are all like illusions.
那些具有明淨智慧的人所獲得的—它們都如同幻一樣。
These four persons are not scared of that:
這四種人對那不害怕：
The victor’s child skilled in the truths, the irreversible, the worthy one
勝者之子善於諦，不退轉，阿羅漢
Who has cleared away the dirt and eliminated doubt,
已經清除了污垢，消除了疑惑的人，
And the fourth, who is the one looked after by spiritual friends.
第四位是受到善知識照顧的人。
Smart bodhisattvas practicing like that do not train
聰慧的菩薩們這樣修習，不會進行修訓練
In the worthy one level, nor in the pratyekabuddha level,
在阿羅漢地中不修行，在辟支佛地中也不修行。
But train in the buddhadharmas for the sake of all-knowledge.
而是為了一切智而修習佛法。
Those not training in training and not training are training.
不在修習中修習，以及不修習而修習。
The training is not done for the increase, reduction, or appropriation
修行不是為了增長、減少或者取著色法和各種法。
Of form, nor for the appropriation of the variety of dharmas.
既不為了色的取著，也不為了法的多樣性的取著。
While training they get hold of all-knowledge. This emergence
在修行中，他們獲得一切智。這種現起
Is the training of those who take pleasure in the qualities. [F.165.b]
是那些樂於修習功德之人的訓練。
Form is not wisdom, wisdom is not in form ;
色不是慧，慧不在色中；
These—consciousness, perception, feeling, and intention—
這些——識、想、受、思——
Are not wisdom and also wisdom is not in them.
慧不是色，慧也不在色中。
It is equal to the space element, without distinction.
它與虛空界相等，沒有區別。
The basic nature of those objective supports is boundless,
那些所緣的本性是無邊無際的，
The basic nature of beings is boundless,
眾生的本性是無邊的，
The basic nature of the space element is boundless,
虛空界的本性是無邊的，
And the wisdom of the knowers of worlds is boundless too.
世間知者的慧也是無邊的。
The Leader proclaims that perception is the near shore.
導師宣說想是近岸。
When perception, having disintegrated, has been abandoned,
當想已經瓦解而被捨棄時，
One crosses to the far shore. Those who have subsequently attained this freedom
渡到彼岸。那些隨後證得這解脫的人
From perception, having crossed over, stand in the Teacher’s words.
從想出發，已經度過，站立在師的言語中。
Even if the Teacher were to remain for as many eons as there are
即使師住世的劫數如恆河沙粒數一樣多，
Sand particles in the Gaṅgā River proclaiming the word being,
恆河中的沙粒數如眾生宣說真理，
However could beings, pure from the beginning, be born?
然而，那些本來就清淨的眾生，怎麼可能被生出呢？
This is the practice of the finest perfection of wisdom.
這是最殊勝般若波羅蜜多的修習。
The Victor said, “When I had become a speaker in harmony
勝者說：「當我成為和諧的宣說者時
With this finest perfection, the finest person
用這最殊勝的般若波羅蜜多，最殊勝的人
Of an earlier time made a prophecy that
在更早的時代為我授記說
I would in the future become a buddha.”
我將來會成為一位佛。
Poison, weapons, fire, and water do not overpower,
毒藥、刀兵、火、水都無法摧毀他。
And Māra and those on Māra’s side find no way to cause trouble
魔羅和魔羅一方的眾生，找不到方法來製造麻煩。
To those who respectfully take up and master
對於那些恭敬受持與精通的人
This perfection of wisdom, the protectors’ practice.
這般若波羅蜜多，乃是諸佛保護者的修行法門。
Were someone who worships the stūpa of a sugata
如果有人供奉善逝的塔
Who has passed into nirvāṇa, made of the seven precious stones,
已入涅槃的善逝之塔，由七寶所成，
To fill a hundred thousand one hundred million regions
充滿十萬個一億個世界
With as many of those stūpas as there are sand particles in the Gaṅgā River,
用恆河沙粒數量那麼多的舍利塔，
And, theoretically, were all those beings, as many as there are,
而且，在理論上，如果所有那些眾生，有多少就有多少，
Living in an infinity of one hundred million regions to do
住在無邊無際的一百萬個地域中去做
Nothing else but worship them with divine flowers, the finest incense,
用最好的香和天花來供養它們，沒有其他的供養。
And fragrance for eons during the three time periods, or even longer,
以及香氣在三時中經歷劫數，甚至更長的時間，
Still, were someone to write down in a book this mother of the sugatas [F.166.a]
然而，若有人將此善逝之母記錄在書中
From which the ten powers of the leaders arise, bear it in mind,
從中產生導師的十力，要牢記於心，
And honor it with flowers and fragrances, the merit created from worshiping the stūpas
用花和香氣來禮敬舍利塔所產生的福德
That have been made would not approach that merit even by a fraction.
由此所生的福德，都不能接近那個福德，即使只是一分。
This perfection of wisdom of the victors is a great knowledge mantra
這般若波羅蜜多乃是勝者的大智慧咒語。
Relieving the phenomena of pain and suffering of great masses of beings.
解除大眾眾生的苦和痛的現象。
Having trained in this knowledge mantra, those protectors of the past
那些曾經修習這個咒語的過去的保護者
In worlds in the ten directions became unsurpassed doctor-kings.
在十方世界中成為無上的醫王。
Those who practice a practice of benefit together with compassion
那些既修行利益之法，又具悲心的人們
Train in this knowledge mantra; they are smart and touch awakening.
修習這個咒語；他們是聰慧的，接觸菩提。
You should know that the happinesses that are compounded and the happinesses
你應該知道，有為的樂和無為的樂
That are uncompounded, all those happinesses issue forth from this.
無為的樂，這些樂都由此而生。
Seeds are sown, lodge in the earth, and are ready to sprout.
種子被播撒，停留在土地中，準備好發芽。
They grow up in a variety of forms when conditions are complete.
當條件具足時，它們以各種色相生長發展。
The five perfections and the qualities of awakening,
五度與菩提的功德，
As many as there are, all grow from the perfection of wisdom.
這一切都是從般若波羅蜜多而生長的。
On whichever path a wheel-turning emperor travels,
轉輪聖王走在哪一條道上，
All the seven precious treasures and the mass of forces always travel on that very path too.
七寶及一切力量眾多都恆常在那同樣的道路上行進。
Wherever the Victor’s perfection of wisdom travels,
勝者的般若波羅蜜多到達的任何地方，
Right there all the dharmas—the good qualities—travel along too.
就在那裡，所有的法——功德——也都一起隨行。
Śatakratu responded when questioned by the Victor:
帝釋被勝者詢問時回應：
If the buddhafields, as many as there are sand particles in the Gaṅgā River,
如果佛土的數量像恆河沙粒那麼多，
Were all to be filled right to the top with the physical remains of the tathāgatas,
假如所有這些佛土都被如來的舍利堆滿到頂端，
Still I would take just his perfection of wisdom.
我仍然寧願只取他的般若波羅蜜多。
And why? Not because I do not respect the physical remains,
那是為什麼呢？並非我不尊敬舍利，
But because they are worshiped for being suffused by wisdom.
而是因為它們被尊崇，是由於被智慧所充滿。
Just as a person who is supported by the king receives worship,
正如一個受到國王扶持的人會受到人們的禮敬一樣，
The physical remains of the tathāgatas are supported by perfect wisdom.
如來的舍利是由圓滿的慧所支持的。
A casket graced by a priceless precious jewel endowed
一個被珍貴寶石裝飾而具備功德的舍利匣
With good qualities is worthy of reverence, and even after
具足功德是值得恭敬的，即使在
It has been taken out you take pleasure in the casket.
你已經把它取出來了，你喜歡那個舍利塔。
The good qualities are those of that precious jewel.
功德是那顆珍寶的功德。
Similarly, even when a victor has passed into nirvāṇa, the physical remains
同樣地，即使勝者已經進入涅槃，他的舍利
Invite worship because of the good qualities of the finest perfection of wisdom.
因為最高無上的般若波羅蜜多的功德而邀請禮拜。
So those who want to appropriate a victor’s good qualities [F.166.b]
因此，那些想要獲得勝者功德的人
Should take hold of this perfection of wisdom. It is freedom.
應當持守這般若波羅蜜多。它是解脫。
Wisdom is the leader for giving gifts, so too for morality,
慧是佈施的導師，對於戒也是如此，
Patience, perseverance, and concentration.
忍辱、精進與禪定。
It is the help so that wholesome dharmas will not be lost.
它是幫助，使得善法不會失去。
It shows the single way of all dharmas.
它顯示了一切法的唯一之道。
To illustrate, there are a thousand one hundred million trees in Jambudvīpa
舉例來說，閻浮提中有一千一百億棵樹木。
In many forms, of various kinds and various types,
以多種色相，各種各樣的形態，
But still there are not various kinds of shadows; there is no difference
但是仍然沒有各種各樣的影子；也沒有異
Apart from talking about the number of things that have become shaded.
除了談論已經變成被遮蔽的事物的數量之外。
Similarly, these five perfections of a victor
同樣地，這位勝者的五度
Get the very name perfection of wisdom .
獲得般若波羅蜜多這個名稱本身。
When they have been dedicated to all-knowledge,
當它們被迴向於一切智時，
All six of them become the single taste called awakening.
這六種全都成為稱為菩提的單一味道。
If bodhisattvas who are unaware explain form ,
不了知的菩薩如果解釋色，
Feeling, perception, intention, and consciousness as
受、想、思和識
Impermanent, they are engaged in a counterfeit.
無常，他們是在從事虛偽的行為。
The learned never ever make dharmas perish.
有智慧的人永遠不會使法消滅。
Knowing the mode in which all dharmas are unproduced and empty,
了知一切法無生且空寂的方式，
Where form is not apprehended, nor feeling, nor perception,
色不執，受不執，想不執，
Nor consciousness, nor intention is apprehended,
也不執著識，也不執著思，
This is the practice of the finest perfection of wisdom.
這就是最殊勝的般若波羅蜜多的修行。
The merit of someone who has written out this perfection of wisdom
抄寫這部般若波羅蜜多的人所獲得的福德
And bestowed it on an excellent being is superior to someone
並且將其賜予一個殊勝的眾生，其福德勝過於某人
Who has led all the beings, as many as there are, in as many regions
誰已經在眾多地域中引導了所有眾生，就像眾生數量一樣多
As there are sand particles in the Gaṅgā River to the state of a worthy one.
如恆河沙粒數那麼多的劫，在阿羅漢位中修行。
And why? Because, having trained in this, the most excellent speakers
為什麼呢？因為，經過修習這個，最殊勝的說法者
Make all phenomena known here in emptiness,
在此令一切法於空中得以顯現，
And, having listened to them, śrāvakas will quickly touch freedom,
聲聞眾聽聞後，將迅速獲得解脫。
Touch a pratyekabuddha’s awakening, and a buddha’s awakening.
觸證辟支佛的菩提，以及佛的菩提。
Without seeds there would be no trees in the world,
沒有種子，世間就不會有樹木。
So how would there be branches, blossoms, and fruit there?
那麼怎麼會有樹枝、花朵和果實呢？
Without the thought of awakening there would be no victors possible in the world,
沒有菩提心，世界上就不可能有勝者。
So how could there be the results, Śatakratus, Brahmās, and śrāvakas? [F.167.a]
那麼怎麼會有這些果報呢，帝釋、梵天和聲聞眾呢？
When the circle of the sun sends forth its latticework of light,
當太陽圓盤發出光線的網狀光芒時，
Beings work hard at the work they have to do.
眾生努力從事他們必須做的工作。
When the thought of awakening comes to be in the world for the sake of the knowledge of the wise,
當菩提心為了智者的智慧而在世間生起時，
By means of knowledge, beings become endowed with the dharmas—the good qualities.
眾生藉由智慧而圓滿具足法——那些功德。
To illustrate, were the Nāga Lord not to be in Anavatapta
舉例來說，如果龍王不在阿那婆達池
How would the rivers in this Jambudvīpa ever flow?
閻浮提的河流怎麼會流動呢？
Without the rivers there would be no blossoms or fruit,
沒有河流就不會有花朵和果實，
And there would not be the many-colored jewels in the oceans.
大海中也就不會有那許多色彩絢麗的珍寶。
So too, when there is no thought of awakening here,
同樣地，當這裡沒有菩提心時，
How will there ever be the knowledge of a sugata in all these worlds?
在這一切世界中，怎樣才能出現善逝的智慧呢？
And when there is no knowledge there is no increase in good qualities,
當沒有智慧時，功德就不會增長。
No awakening, and no ocean-like buddhadharmas.
沒有菩提，就沒有如大海般的佛法。
A single ray of light from the circle of the sun is far greater than
太陽圓輪所發出的一道光線，遠遠超過於
All the light emitted by all the light-making insects in this world.
這個世界裡所有發光昆蟲所發出的一切光芒。
All the light of the mass of light-makers
所有光造者的光的集合
Is not even a fraction of it.
還不及其中的一分。
The mass of merit that the śrāvaka communities, as many as there are, create,
所有聲聞僧眾—無論有多少—所成就的福德的集合，
Associated with giving, morality, and meditation,
與佈施、戒、禪定相應。
That mass of merit that the śrāvaka communities create is not even a fraction
聲聞眾所產生的那些福德，不足以成為菩薩單一隨喜念所生福德的一小部分。
Of what a bodhisattva’s single thought of rejoicing creates.
菩薩一念隨喜所生的福德。
All the merits of those past hundred million billion buddhas in times gone by,
過去那些百億兆諸佛的一切福德，
Of the thousand hundred million presently standing in infinitely many buddhafields,
以及現今在無邊無數佛土中站立的千億位世界保護者，
Of all the world protectors who have passed into nirvāṇa,
以及所有已經進入涅槃的世界保護者，
And from the teaching of the precious Dharma that puts an end to suffering—
從結束苦的珍貴法教——
All the merits of those victors,
那些勝者的一切福德，
From their first generation of the production of the thought of supreme awakening
從他們最初生起至高無上菩提的發心開始
Up until the time the good Dharma of the leaders is extinguished—
直到導師們的正法滅盡的時候——
The endowment of the perfections, all the buddhadharmas,
度的圓滿、一切佛法、
All the buddha’s children, the śrāvakas,
所有佛的孩子，聲聞眾，
Trainees and nontrainees, the good with outflows,
學人和無學人，具有漏的善法，
And without—the bodhisattvas gather it all together, rejoice in it,
菩薩們沒有...把它一切聚集起來，為之歡喜。
And dedicate it all to awakening as a catalyst for the welfare of the world. [F.167.b]
將一切迴向菩提，作為利益世間的助緣。
If the dedication occurs with a perception of a thought, a perception of an awakening,
如果迴向發生於具有思想的想、菩提的想時，
And a perception of a dedication and beings, it does not rank as a dedication,
以及對迴向和眾生的想，它就不算是迴向。
Because it apprehends something, because a perception
因為執著某物，因為有想
Is based on wrong view, and the mind is triply attached.
是基於邪見，且心有三重的執著。
If such dharmas as these stop and come to an end,
如果這樣的法止息而終盡，
If that to which the dedication is made comes to an end,
如果所迴向的對象趨於滅盡，
If there is an understanding that no dharma ever dedicates to any dharma,
如果有了悟，即沒有任何法迴向於任何法，
In that case the dedication has been made with awareness.
在這種情況下，迴向是在有認知的狀態下進行的。
If it is done with causal signs it is not a dedication,
如果帶著相而做，就不是迴向。
But if it is done without causal signs it is a dedication to awakening.
但若是沒有相而做的，那就是對菩提的迴向。
The Victor has said that falsely apprehending a bright dharma as a fact
勝者說，虛假地執著光明的法為事實
Is like eating good food mixed with poison.
就像吃了摻雜毒藥的美食一樣。
Therefore, the dedication in which they have to train is like this.
因此，他們必須修習的迴向就是這樣的。
And the rejoicing and dedication should be in line with what
隨喜和迴向應該符合
Those victors know to be the type, origin,
那些勝者知道是這一類的、起源的，
And mark of the wholesome, exactly like that.
善的相，完全如同那樣。
If merits are thus dedicated to awakening, one is not poisoned,
若福德如是迴向菩提，則不有毒，
Does not forsake the buddhas, and propounds what the victors have taught.
不捨諸佛，宣說勝者所教之法。
The hero who dedicates like that surpasses all the bodhisattvas
像那樣進行迴向的英勇菩薩勝過所有菩薩
In the world, as many as there are, caught up in apprehending things.
在世間中，所有被執著於事物的眾生。
Without a guide a billion people born blind
沒有嚮導的十億盲人
Cannot even find the road, so how could they ever
連路都找不到，又怎麼可能呢
Make it to the city? Without wisdom as a guide
沒有慧作為指引，怎麼能抵達城市呢？
These five blind perfections cannot touch awakening.
這五種盲目的度無法觸及菩提。
When wisdom has taken hold of them,
當慧掌握了它們時，
They gain eyes and get their names,
他們獲得眼睛，得到他們的名字。
Like when an artist has finished the work but not the eyes,
就像一位藝術家完成了作品，但還沒有畫上眼睛。
And they do not get paid until the eyes are painted in.
直到眼睛被畫上去，他們才獲得報酬。
When wisdom dissects the compounded and uncompounded,
當慧解析有為和無為時，
Good and bad dharmas, and does not apprehend even an atom,
善法與惡法，不執著於任何微塵。
Then the wisdom is counted in the world as perfect.
那麼這種慧就被世間認為是圓滿的了。
Like space, it does not stand anywhere at all.
像虛空一樣，它不在任何地方停留。
Were bodhisattvas to think, “I will practice the wisdom of the victors [F.168.a]
若菩薩作是念：「我當修習勝者之慧。
And will free many billions of beings from the experience of suffering,”
並將許多數十億的眾生從苦的體驗中解脫出來。
They would construct in thought the notion of beings.
他們會在心想中構建眾生的觀念。
This is not the practice of the finest perfection of wisdom.
這不是最殊勝的般若波羅蜜多的修行。
When learned bodhisattvas who have practiced before are practicing,
當已經修學過的智慧菩薩在修習時，
They practice this perfection without hesitation,
他們無有猶豫地修習這般若波羅蜜多。
And as soon as they have heard it, perceive it as the Teacher
他們一聽聞，就將其視為師。
And quickly realize the peace of awakening.
並很快證得菩提的寂靜。
Those with tiny intellects who, when practicing previously,
那些智慧微弱的人，當他們在過去修行時，
Showed respect to a billion buddhas but did not place their trust
禮敬十億諸佛，但未曾對其寄予信心
In the perfection of wisdom, reject it when they hear it and,
在般若波羅蜜多中，當他們聽到時就拒絕它。
Having abandoned it, are defenseless and go to the Avīci hell.
放棄了般若波羅蜜多，就會失去防護，前往無間地獄。
So put your trust in this mother of victors
所以要相信這位勝者之母
If you want to experience the finest buddha knowledge.
如果你想要體驗最殊勝的佛智慧。
Do not be like the trader who came back from a journey
不要像那個商人從旅途歸來一樣
To an island of precious jewels without anything to sell.
來到珍寶之島卻沒有任何東西可以販售。
Know that the purity of form is just the purity of the result.
要知道色的清淨就是果的清淨。
The purity of the result and form is the purity of all-knowledge.
結果與色的清淨就是一切智的清淨。
The purity of all-knowledge and the result, and the purity of form,
一切智與果的清淨，以及色的清淨，
Are equal to the space element, not divided and not cut apart.
等於虛空界，不分割、不斷裂。
Heroes go beyond the three realms but not into liberation
英雄超越三界，但不入解脫。
Because of the perfection of wisdom that they practice.
因為他們修習的般若波羅蜜多。
Though they have eliminated the afflictions, they reveal birth.
雖然他們已經滅除了煩惱，卻示現生。
Though they do not get old, get sick, and die, they reveal death.
雖然他們不會衰老、生病和死亡，但他們示現死亡。
Knowing that living beings are stuck in the mud of name and form,
了知眾生陷入於名色的泥沼之中，
Wandering in the wheel of saṃsāra that is like a windmill,
在輪迴的轉輪中流轉，如同風車般旋轉不停。
And confused like animals caught in a trap,
而眾生如同被困在陷阱中的畜生般迷惑。
The wise move about like birds in the sky.
智者如同天空中的鳥兒般自在遊動。
When a perfectly pure practitioner does not practice form
當一位圓滿清淨的修行者不修習色
And does not practice consciousness, perception, feeling, or intention,
也不修習識、想、受、思，
Such a practitioner abandons all attachments
這樣的修行者捨離一切貪執
And, freed from all attachments, practices the wisdom of the sugatas.
並且從一切貪著中解脫，修習善逝的慧。
Bodhisattvas with clear intelligence who practice like that
具有清淨智慧的菩薩，如是修習
Cut attachments and go forth without attachment to the world, [F.168.b]
斷除貪著，捨離對世間的貪執而前行。
Like the sun that has escaped from an eclipse and shines brightly,
如同太陽脫離日蝕而明亮照耀一般，
And like a fire set loose that burns grass, trees, and forests.
就像失控的火焰燒毀草木和森林一樣。
When bodhisattvas see with the perfection of wisdom
當菩薩以般若波羅蜜多而見時
That all dharmas are pure, perfectly pure in their basic nature,
所有的法都是清淨的，在其本性中完全清淨，
They do not apprehend a doer, do not apprehend any dharma—
他們不執著有作者，不執著任何法——
This is the practice of the finest perfection of wisdom.
這是最殊勝的般若波羅蜜多的修習。
Śatakratu, king of the gods, asks the Victor:
帝釋天王向勝者提出這個問題：
How do bodhisattvas practicing wisdom make an effort?
菩薩修習智慧時，如何精進？
They do not make even just a speck of effort at the aggregates and constituents.
他們對於蘊和界不做哪怕最微小的精進。
Not making an effort at the aggregates is the bodhisattvas’ effort.
不在蘊上做精進，就是菩薩的精進。
If someone hears that dharmas are like magical creations,
如果有人聽聞法如幻術一般，
Like illusions, and makes an effort to train without hesitation,
如同幻象，並且毫不猶豫地精進修習，
Know that they have served a billion buddhas well
應知他們已經親近侍奉十億諸佛
And have long since set out in the vehicle.
並且長期以來已經踏上了這個道乘。
A person who has gone many yojanas on a wild jungle path
一個人在荒蕪叢林的道路上行走了許多由旬
Might see cow herders and tended forest boundary-markers,
可能會看到牧牛者和修整好的森林邊界標誌，
And thinking that they are signs a village or town is near,
並且認為這些是村鎮即將靠近的跡象，
Will breathe out a sigh of relief and have no fear.
將會鬆一口氣，不再感到害怕。
Similarly, when those set on awakening have gotten to listen
同樣地，當那些追求菩提的人們已經能夠聽聞
To this perfection of wisdom of the victors,
對於勝者的般若波羅蜜多，
They breathe out a sigh of relief and have no fear,
他們放鬆身心，沒有恐懼，
Not of the level of a worthy one and not of the level of a pratyekabuddha.
不是阿羅漢的境界，也不是辟支佛的境界。
If those who go off to see the water in an ocean
如果那些去看大海裡的水的人
See trees, forests, and mountains, it is still a long way off,
看見樹木、森林和山，還是很遠的地方。
But if they do not see such signs, they become certain
但若他們沒有看到這些相，他們就變得確定了
The great sea is near and have no doubt about it.
大海就在近處，對此沒有疑慮。
Similarly, those who have set out for awakening and are listening
同樣地，那些已經啟程追求菩提並正在聆聽的人
To the perfection of wisdom of the victors are like that,
勝者的般若波羅蜜多就是這樣的，
And should know, “Even if I have not come face to face with the Leader
應當知道，「即使我還沒有面見導師
And been prophesied, before long I will experience a buddha’s awakening.”
並已獲得授記，不久我就會證得佛的菩提。
In brilliant springtime when buds have come out on the trees,
在光燦的春季，樹木上的芽已經萌發的時候，
Leaves, flowers, and fruit will appear on the branches before long.
葉子、花朵和果實不久就會在枝條上顯現。
Whoever has taken this perfection of wisdom into their arms
凡是將此般若波羅蜜多抱持在心的人
Before long will attain the awakening of the leaders. [F.169.a]
不久將證得導師們的菩提。
Just as when a woman is pregnant and suffers the pain
就像一個婦女懷孕並經受痛苦一樣
Of contractions, it is said “the time is at hand for giving birth,”
陣痛時，人們說「生產的時刻來臨了」
Similarly, bodhisattvas who hear the victor’s wisdom and feel delight
同樣地，菩薩聽聞勝者的慧而感到歡喜
And a desire to act will quickly experience awakening.
就會迅速證得菩提。
When yogic practitioners practice the finest perfection of wisdom
當瑜伽士修習最殊勝的般若波羅蜜多時
They do not see an increase or a decline in form.
他們不見色的增或減。
Someone who does not see a dharma, nondharma, or dharma-constituent,
不見法、非法、法界的人
And does not experience nirvāṇa, is standing in wisdom.
不經歷涅槃，就是住在慧中。
Those practicing this do not mentally construct the buddhadharmas,
修習此法的人不心想佛法，
And do not mentally construct the powers, legs of miraculous power, awakening, or peace.
也不心想構造諸力、神足、菩提或寂靜。
Practice imbued with the special power that is nonconceptual,
修習具有無分別這一特殊力的實踐，
Free from mental construction, this is the practice of the finest perfection of wisdom.
遠離分別，這是最殊勝般若波羅蜜多的修行。
Subhūti asks the Buddha, the moon-like speaker:
須菩提向月般的佛陀發問：
What are the hindrances faced by those who delight in the good qualities?
那些樂於功德的人會面臨什麼樣的蓋？
And the Teacher says, There will be many hindrances,
師說：「會有許多蓋，」
So, for a start, I will proclaim just a few of them.
所以，首先我只宣說其中少數的幾個。
When writing out this perfection of wisdom of the victors
在書寫勝者們的般若波羅蜜多時
Many different types of confidence giving a readiness to speak will arise
許多不同種類的信心會生起，帶來說法的準備。
That have not been of benefit to beings, and also that happen too fast, like lightning,
那些沒有對眾生有益處的，以及那些發生得太快的，如同閃電般的。
And disappear. This is the work of Māra.
並且消失。這是魔羅的作用。
While it is explained some will harbor doubts:
雖然有人解釋，但有些眾生會懷有疑慮。
“The Leader has not even proclaimed my name here;
「導師在這裡甚至沒有宣說我的名字；」
He has not proclaimed my social class, station, or lineage.”
他沒有宣說我的社會階級、身份或血統。
They will not listen and reject it—the work of Māra.
他們不會聽聞並且會拒絕它——這是魔羅的作為。
Those without such an understanding who have heard
沒有這樣理解的那些聽聞過的人
The perfection of wisdom but go on looking for sūtras
般若波羅蜜多，卻還在尋求經典
Are like fools who reject the roots and look for branches and leaves,
就像愚癡的人拋棄樹根而去尋求樹枝和葉子一樣。
Or like those who keep tracking an elephant after finding it.
或者像那些已經找到了象，還繼續追蹤象的人一樣。
Bodhisattvas seeking awakening at the level
菩薩們尋求在此層次的菩提覺悟
Of a worthy one after obtaining this perfection
阿羅漢在獲得這個圓滿後
Are like those who have obtained food with a hundred tastes—
就像那些已經獲得了百般滋味的食物一樣——
Obtained the finest food—yet go looking for food of poor quality.
獲得了最上等的食物，卻還在尋找低劣的食物。
When they want respect, want wealth, [F.169.b]
當他們想要獲得尊敬、想要獲得財富時，
Have ulterior motives to become intimate with householders,
懷著隱密的動機想要與在家人親近，
Forsake what is right and engage in actions that are wrong,
捨棄正道而從事錯誤的行為，
Or have left the path and gone astray—this is the work of Māra.
或者背離了道，迷失方向——這是魔羅的作為。
At that time there are those who, out of longing and faith,
那時有些人出於渴望和信心，
Go to listen to the good Dharma,
去聽聞正法，
But come away feeling dislike and unhappiness
但卻因此產生厭惡和不樂的受。
When they come to know the Dharma preacher’s preoccupations.
當他們知曉法師的心念所繫時。
At that time these works of Māra occur.
那時候，這些都是魔羅的作為。
At that time many other hindrances also occur
那時，許多其他的蓋也出現了
On account of which many monks become upset
因此許多比丘變得心煩意亂
And do not uphold this perfection of wisdom.
並且不要受持這個般若波羅蜜多。
Just as jewels that have become priceless are rare
就像已經成為無價之寶的珍寶一樣稀少
And always come with many things that make trouble,
而總是伴隨著許多製造煩惱的事物。
So too the victors’ finest perfection of wisdom
勝者最殊勝的般若波羅蜜多也是如此。
Is a precious Dharma that is rare and comes with many things that make trouble.
是珍貴的法，難得而且伴隨著許多令人困擾的事物。
Māra is eager to block narrow-minded beings
魔羅渴望阻礙心量狹隘的眾生
Newly set out in the vehicle from acquiring this rare jewel,
剛剛踏上乘車之路，獲得了這稀有的寶藏，
But the buddhas in the ten directions
但十方諸佛
Are there to assist them.
都在那裡幫助他們。
When a mother with many sons has fallen sick,
當一位有很多兒子的母親患了重病時，
They are all worried and attend to her needs.
他們都很擔心，並照顧她的需要。
So too the buddhas in world systems in the ten directions
同樣地，十方世界的諸佛
Watch over this supreme wisdom that serves as their mother.
守護這最上的慧，它是他們的母親。
World protectors in the past, in the ten directions now,
過去的世界保護者，現在十方的諸佛，
And those who will appear in the future arise from her—
那些將在未來顯現的者從她而生——
The mother, the revealer of the world, who gives birth to the victors,
這位母親，顯現世界的本體，她生育了勝者，
And reveals the thought activities of other beings.
並且揭示其他眾生的思想活動。
The suchness of the world, the suchness of a worthy one,
世界的如性，阿羅漢的如性，
The suchness of a pratyekabuddha, and the suchness of a victor’s child
辟支佛的如性，以及勝者之子的如性
Are just a single suchness separated from existing things, without another.
只是一種如性，與現存的事物分離，沒有另外的東西。
A tathāgata knows the perfection of wisdom.
如來了知般若波羅蜜多。
Whether the wise stand in the world or in nirvāṇa,
無論智慧者住在世間還是涅槃中，
This true nature, the fixed nature of dharmas—that dharmas are empty—remains. [F.170.a]
這真實的性質、諸法的固定性質——諸法是空的——保持不變。
Bodhisattvas understand this suchness,
菩薩們體解這個如性，
So those who have awakened are given the name realized one.
因此那些已經覺悟的人被稱為實現者。
This pleasure park that is the perfection of wisdom, the resort
這個是般若波羅蜜多的樂園，是寂靜處
Of leaders with the ten powers, is the area over which they range.
具有十力的導師們所遊行的範圍，就是般若波羅蜜多這個樂園。
Even though they extricate beings from suffering in the
即使他們從苦難中拯救眾生，
Three terrible forms of life they never entertain the idea of a being.
三惡道中，他們從未生起一個眾生的念頭。
Just as a lion having resorted to its mountain lair is fearless,
正如獅子躲在山洞裡一樣，無所畏懼，
And, roaring, frightens many lesser animals,
並且咆哮著，驚嚇許多較弱小的畜生。
So too the human lion resorts to the perfection of wisdom
同樣地，人獅也是依靠般若波羅蜜多
And, roaring in the world, frightens many tīrthikas.
在世間吼叫，使許多外道感到驚恐。
Just as the light rays of the sun suspended in the sky
就如同懸在天空中的太陽光線
Dry out this earth and reveal shapes,
令此大地乾枯，顯露諸形相，
So too the Dharma king, having resorted to the perfection of wisdom,
法王就這樣依靠般若波羅蜜多，
Dries up the rivers of craving and reveals the Dharma.
乾涸了愛欲的河流，顯露了法。
The Tathāgata says that where you do not see forms ,
如來說：在你不見色的地方，
Do not see feelings, do not see perceptions,
不見受，不見想，
Do not see intentions, and do not see consciousness,
不見思，也不見識，
Mind, or thinking mind, you “see the Dharma.”
心或意，你們「見到了法」。
Beings say the words “see the space,”
眾生說「見虛空」這樣的話，
But how do you see a space? Consider what this means.
但怎樣才能看見虛空呢？要思量這是什麼意思。
The Tathāgata’s exposition of seeing the Dharma is like that,
如來對於見法的論議就是這樣。
Because the seeing cannot be expressed with any analogy.
因為這種見不能用任何比喻來表達。
Those who see like that see all dharmas.
那樣觀看的人就見到了所有的法。
Like rulers sitting dispassionately having their minister do everything,
如同君主安坐漠然，讓大臣處理一切事務。
Whatever the work of the buddhas and the doctrines of śrāvakas,
無論諸佛的事業和聲聞眾的教法，
The perfection of wisdom does it all.
般若波羅蜜多做完一切。
A ruler does not travel to villages, does not travel the countryside,
國王不到村莊，不到鄉間遊行。
But gathers in all that is amassed from the realm.
但卻集聚了從王國中匯集而來的一切。
A bodhisattva does not stray from the true nature of dharmas
菩薩不遠離法性
But gathers in all the good qualities of the buddha level.
但聚集佛地的一切功德。
Those who have firm faith in the sugatas and bodhisattvas,
那些對善逝及菩薩具有堅定信心的人，
With an intention yoked to the finest perfection of wisdom, [F.170.b]
以思念著最殊勝的般若波羅蜜多，
Go beyond both śrāvaka and pratyekabuddha levels
超越聲聞和辟支佛地
And, unsurpassable, quickly reach the awakening of the victors.
而且無上，迅速證得勝者的菩提。
To illustrate, when a boat on the ocean breaks up,
舉例來說，當一艘在大海上的船散裂時，
People who do not grab hold of a corpse, thatch, or a log
不執著屍體、茅草或木頭的人
Will perish in the middle of the water without reaching the shore.
將會在水中喪生，無法到達彼岸。
But those who do grab hold get to the other side of the ocean.
但是那些能夠抓住浮木的人，才能夠到達大海的彼岸。
Those with such faith who have gained a serene confidence
具有這樣信心而獲得安樂信心的人們
Do not do so having set aside the mother perfection of wisdom.
不要捨棄般若波羅蜜多這位母親而這樣做。
When the good qualities of skillful means are assisted by wisdom,
當方便善巧的功德受到慧的幫助時，
They quickly experience the finest marvelous awakening of the sugatas.
他們迅速體驗到善逝最殊勝的阿波陀那菩提。
You should know that it is like when somebody transports water
你應當知道，這就像某人運輸水一樣
In an unfired pot, which quickly disintegrates because it is flimsy.
在沒有燒製的陶罐中，因為它很脆弱而很快就會瓦解。
Carrying water in a fired pot, one does not worry that it will
用燒製好的陶罐裝水，就不需要擔心它會
Fall to pieces along the way—one arrives home happily.
沿路就散開——會開心地到達家鄉。
Similarly, even if bodhisattvas have a lot of faith,
同樣地，即使菩薩具有很多信心，
If they are lacking in wisdom they will quickly become unfit,
如果他們缺乏慧，就會迅速變得不堪一用。
But when their faith has been assisted by wisdom, they pass beyond
但當他們的信心得到慧的幫助時，他們就會超越二乘而獲得最高的菩提。
The two levels and gain the highest awakening.
超越二乘，證得最高的菩提。
It is like when a ship that has not been well constructed
就像一艘建造得不夠牢固的船
Gets destroyed on the ocean together with its cargo and traders,
會連同貨物和商人一起在大海上毀滅。
But if that ship has been well constructed,
但如果那艘船造得堅固結實，
It does not break up and reaches the shore with its cargo.
就不會破裂，帶著貨物安全抵達彼岸。
Similarly, even bodhisattvas who have cultivated faith will quickly
同樣地，即使菩薩修習了信心，也會很快
Be lacking in what it takes for awakening if they have no wisdom.
如果沒有慧，就會缺乏成就菩提所需的條件。
But if they are endowed with the finest perfection of wisdom,
但如果他們具足最殊勝的般若波羅蜜多，
They will quickly, unharmed and uninjured, experience a victor’s awakening.
他們將迅速、無害無傷地體驗勝者的菩提。
Even if an ailing one hundred and twenty-year-old person
即使有一個患病的一百二十歲的人
Gets up, they are unable to walk on their own.
站起來，他們也無法自己行走。
But if they are supported by people on the left and the right,
但如果他們得到左右兩邊的人扶持，
They have no fear of falling and move about easily.
他們沒有害怕跌倒的恐懼，活動輕鬆自在。
Similarly, even after they have set out, bodhisattvas
同樣地，菩薩即使已經踏上了修行之路，
Who are weak in wisdom degenerate in the interim.
智慧薄弱者在其間會退墮。
But if they are assisted by skillful means and wisdom,
但若他們得到方便善巧和慧的幫助，
They do not degenerate and touch a tathāgata’s awakening. [F.171.a]
他們不會退墮，並證得如來的菩提。
Those bodhisattvas standing on the level of someone beginning the work
那些站在初發心者層級的菩薩
Who have set out with a surpassing aspiration for a buddha’s finest awakening,
已經發起了殊勝願力，追求佛陀最究竟的菩提，
Who are good trainees with respect for their gurus,
他們是對上師恭敬的良好學人，
Must continually rely on learned spiritual friends.
必須不斷依靠博學的善知識。
Why? The good qualities of the learned come from them.
為什麼呢？學人的功德都是從善知識而來。
They give instruction in the perfection of wisdom.
他們給予般若波羅蜜多的教導。
The Victor, holder of all the finest qualities, says,
勝者，具足一切最殊勝的功德，說道：
“The buddhadharmas are contingent on a spiritual friend.”
「佛法依止善知識。」
Dedicate giving, morality, patience, and similarly perseverance,
迴向佈施、戒、忍辱，以及同樣的精進，
Concentration, and wisdom to awakening.
禪定，以及通往菩提的慧。
Do not settle down on awakening and the aggregates and grasp them as an absolute.
不要執著於菩提和蘊，將其視為絕對不變的事物。
Those who are beginning the work have to be taught that.
那些剛開始修行的人必須被教導這些。
Those practicing like that, oceans of good qualities, moon-like speakers,
那些這樣修行的人，功德的大海，說法如月亮的人，
Are the world’s refuge, final allies, resting place, support ,
是世間的皈依、最終的盟友、安住之處、依靠。
Intelligence, island, leaders, helpers, illuminators,
智慧、島嶼、導師、幫助者、照亮者，
Lamps, propounders of the finest doctrine, and imperturbable.
光明、最細妙教法的倡導者，以及不可動搖的。
Greatly glorified, they wear the armor difficult to wear,
他們被大大讚禮，穿著難以穿著的甲冑，
An armor not of aggregates, constituents, and sense fields.
不是以蘊、界、處為甲冑的甲冑。
They are free from and not grabbed by the notion of three vehicles;
他們遠離三乘的觀念，不被三乘的觀念所執著。
They are irreversible, unshaken, and have the quality of being imperturbable.
他們已經達到不退轉的境地，堅固不動搖，具有不可動搖的特質。
You should know that those endowed with such dharmas, free from thought construction,
你應該知道，那些具備這樣的法，遠離戲論，
Free from doubt, hesitation, and uncertainty, purposeful,
遠離疑惑、猶豫和不確定，具有明確的目標，
Not procrastinating after hearing the perfection of wisdom,
聽聞般若波羅蜜多後不延遲懈怠，
Do not place their trust in others and are irreversible.
不依靠他人，且不退轉。
This Dharma of the leaders is deep and hard to see.
這導師們的法深奧難見。
Nobody has realized it and nobody attains it.
沒有人證悟它，也沒有人成就它。
Therefore, the helpful and compassionate one, having reached awakening,
因此，那位有益且充滿悲心的人，已經達到菩提，
Is uninclined to teach, wondering, “Which group of beings will understand?”
不願宣說，心中思考：「哪一類的眾生能夠理解？」
Beings like foundations and want objects.
眾生執著根據，渴望各種事物。
They keep on grasping like blind, uneducated fools.
他們像盲目無知的愚人一樣不斷地執著。
The dharma to be acquired has no foundation and is free from grasping,
所應獲得的法沒有根據，遠離執著，
So it comes up as a topic for dispute with the world. [F.171.b]
所以這就成了與世人爭論的話題。
The space element in the eastern direction, southern direction,
東方、南方的虛空界，
And, similarly, in the western direction and northern direction is without an end.
同樣地，在西方和北方也是無有邊際的。
It is there above and below, in the ten directions as far as they go,
它在上方和下方，在十方之中盡其所至，
Without differences and without specific features.
無異且無特殊的特徵。
The suchness of what has gone and the suchness of what is yet to come,
已去的如性與未來的如性，
The suchness of the present and the suchness of worthy ones,
中間的如性和阿羅漢的如性，
The suchness of the totality of dharmas, the suchness of victors—
一切法的如性、勝者的如性——
All this suchness of dharmas is without a distinguishing feature.
所有這些法的如性都沒有區別的特徵。
Bodhisattvas who want to reach this—
菩薩如果想要達到這一點—
The awakening of the sugatas free from a differentiation of dharmas—
善逝的菩提，不具有法的分別。
Should unite with the perfection of wisdom united with skillful means.
應當與般若波羅蜜多相應，並與方便善巧相結合。
There is no attainment without the wisdom of the leaders.
沒有導師的慧，就沒有證得。
When a bird with a large body of a hundred and fifty yojanas,
當一隻身體很大、長度有一百五十由旬的鳥
Feeble and with wings that give out and fail,
虛弱而雙翼疲憊衰退，
Launches itself from Trāyastriṃśa to Jambudvīpa,
從三十三天飛向閻浮提，
It gets utterly tired out there and drops.
牠在那裡疲憊不堪，最後掉了下來。
Even were the victors to have accomplished
即便勝者曾經成就
These five perfections for many billions of eons,
這五度在許多億劫中，
And to have always resorted to infinite vast prayers in the world,
並且在世間中常常依止無邊廣大的願。
Without method, separated from wisdom, they would have fallen to the state of a śrāvaka.
沒有方便，遠離了智慧，他們會墮落到聲聞的境地。
Those who want to go forth in the Buddha Vehicle
想要趣入佛乘的人
Should regard all beings equally, perceive them as father and mother,
應當平等看待一切有情，將他們視為父親和母親，
And train in the thought to benefit and in a mind that is kind.
並在利益眾生的思想中修習，在慈悲心中修習。
They should be without malice, straightforward, and gentle in speech.
他們應該沒有恨，直率正直，言語溫和。
The elder Subhūti petitioned the world protector:
長老須菩提向世界保護者請願：
Please teach the signs of the conflict-free
請開示無諍的相。
Oceans of good qualities, how those who are powerful are irreversible from awakening.
具有無量功德的大海，那些具有力量的人是如何不退轉於菩提的。
Victor, please give us just an indication of such good qualities.
勝者，請給我們一個這樣的功德的指示。
Free from the perception of difference, speaking appropriate words,
遠離異相的想，說適當的言語，
Not relying on others who lead a secluded religious life or brahmins,
不依賴那些出家人或婆羅門，
The wise avoid the three terrible forms of life at all times
智慧之人時時刻刻避免三惡道
And work hard on the ten wholesome actions.
並且努力修習十善業。
They instruct the world in the Dharma for no material benefit, [F.172.a]
他們為了無所求的利益而向世界講授法。
Take singular delight in the Dharma, always speak gently,
對法感到特別的歡喜，經常溫和地說話，
Are fully mindful when going out, walking, sitting, and resting,
出行、行走、坐下和休息時都能夠保持完全的念。
And look ahead just as much as a yoke-length when going, without thoughts veering off.
而且在行走時，視線向前看等同一軛的距離，心念不散亂。
They are clean, wear immaculate clothes, are pure on account of three isolations,
他們清潔，穿著整潔的衣服，因為三種遠離而清淨。
Do not want wealth, are like dominant bulls always wanting the Dharma,
不貪財富，如同強壯的公牛一般，恆常樂欲於法。
Are beyond the range of Māra, do not place trust in others,
超越了魔羅的範圍，不依賴他人。
And are absorbed in the four concentrations but do not stand in those concentrations.
他們沉溺於四禪但不執著於那些禪定。
They do not want to be famous, their minds are not enveloped in anger,
他們不想要聲名，他們的心不被嗔恚所包覆。
And they become householders without attachment to all real bases,
他們成為在家人，不執著於一切實質基礎。
Without seeking possessions by wrong livelihood
不以邪命而求財物
Through black magic spells or spells to procure women.
通過黑魔法咒語或獲取女人的咒語。
They do not foretell a boy or a girl to those who engage in sexual intercourse.
他們不會向從事性交的人預言生育男孩或女孩。
They have endeavored at the finest, very isolated perfection of wisdom;
他們精勤於最殊勝的、寂滅的般若波羅蜜多。
Have steered clear of fights and quarrels; have steady loving minds;
遠離了爭鬥和爭執；具有穩定的慈悲心；
Always want all-knowledge and have thoughts set on the Dharma;
始終渴望一切智，心念專注於法。
Have avoided border areas, outer regions where barbarians are born;
遠離了邊地，以及蠻族出生的外部地區；
Are not uncertain about their own level, always like Mount Sumeru;
對自己的境界不懷疑，常如須彌山一般堅定不動搖；
Will forsake even their life for the sake of the Dharma; and have worked hard at yoga—
會為了法而捨棄自己的生命；並且在瑜伽上精勤修習——
Know that these are the signs they are irreversible from awakening.
應當知道這些是他們不退轉於菩提的相。
Form, feeling, perception, intention, and consciousness are deep.
色、受、想、思、識是深深的。
In their basic nature they are without signs and are at peace.
他們的本性中沒有相，處於安寧的狀態。
Like trying to reach the bottom of the ocean with a reed,
如同用蘆葦想要到達大海的底部一樣，
When examined with wisdom, a bottom to the aggregates cannot be found.
用智慧去觀察，無法找到五蘊的底層。
What greater accomplishment of merit is there
還有什麼更大的福德成就呢
Than that of bodhisattvas who have become deep like that,
菩薩深入如是境地，還有什麼更大的福德成就呢？
Who realize the Dharma, the ultimate vehicle free from attachment
誰領悟了離於貪執的法、究竟乘
In which there are no aggregates, no sense fields, and no constituents?
其中沒有蘊、沒有處、也沒有界？
As many times in a single day as a man with a strong libido
一個慾望強烈的人在一天之中有多少次
Actively imagines a woman in his mind
主動在心中想像一個婦女
After setting up a date but not getting her,
約定好時間卻沒有見到她之後，
For that many eons the bodhisattva gets merit.
菩薩由此獲得那麼多劫的福德。
Bodhisattvas endowed with the perfection of wisdom [F.172.b]
具足般若波羅蜜多的菩薩
Who give expression to the Dharma are better than those who give gifts
宣說正法的人勝過布施的人
To worthy ones and pratyekabuddhas and guard morality for a thousand
對阿羅漢和辟支佛佈施，並守持戒律達一千
One hundred million eons. Such giving and morality do not equal a fraction of that merit.
一百萬劫。這樣的佈施和戒律不等於那種福德的一分。
There is nothing in the three worlds that can match the virtue
三界中沒有任何東西能比得上菩薩經過修行最殊勝的般若波羅蜜多所成就的福德。
Of bodhisattvas who, having meditated on the finest perfection of wisdom,
菩薩們已經修持了最殊勝的般若波羅蜜多，
Arise from it and give expression to the unsullied Dharma,
從中生起並表達清淨無染的法。
And dedicate it as the cause of awakening for the sake of the world.
並將其迴向作為為了世間菩提的因。
Understanding, furthermore, that such merit
進一步體悟到這樣的福德
Rings hollow, is empty, in vain, a fraud, and pointless,
都是虛響、空洞、徒勞、欺誑、毫無意義，
They thus practice the practice of the wisdom of the sugatas,
他們如此修習善逝的慧的修習。
And when practicing appropriate infinite merit.
在修習適當的無邊福德時。
They know that all these dharmas the buddha has explained,
他們知道佛所解說的一切法，
Advocated, and explicated are simply just talk.
所宣說、所闡釋的不過只是言說而已。
Even if they are talked about for many billion eons,
即使談論許多數十億劫，
In the dharma-constituent nothing diminishes and nothing increases.
在法界中，沒有任何東西減少，也沒有任何東西增加。
Those dharmas of the victors called “perfections”
那些被稱為「度」的勝者之法
Are proclaimed to be just words. Bodhisattvas who dedicate
被說為只是言說。菩薩們若獻迴向
Without falsely projecting them are not ruined
不虛妄分別它們的菩薩不會被破壞
And will experience a buddha’s finest awakening.
並將證得佛的最殊勝菩提。
Just as the wick of an oil lamp is not burned up by its first encounter
就如同油燈的燈芯在初次接觸火焰時並不會被燒毀一樣
With a flame, yet not burned up without it either,
接觸火焰而不被燒毀，離開火焰也不會被燒毀，
And just as the wick is not burned up by its last encounter with a tongue of fire
就像燈芯不被最後的火焰所燒盡
Yet the wick is not burned up without the last tongue of fire either,
然而，燈芯沒有最後的火焰舌頭，也不會被燒毀。
The finest awakening is not touched because of the first thought,
最上菩提不因初念而被觸及。
Yet it cannot be touched without it either.
然而沒有它也無法被觸及。
The peace of awakening is not gained through the last thought
菩提的寧靜不是通過最後的念頭而得到的
Yet it cannot be gained without it either.
然而不經歷它也無法證得。
The seedling, flowers, and fruit come forth from the seed.
種子長出幼苗、花朵和果實。
If it has ceased, the tree does not exist since it does not.
若已滅盡，樹則不存在，因為它不存在。
Similarly, the first thought is also the cause of awakening.
同樣地，最初的念頭也是菩提的因。
If it has ceased, awakening does not exist since it does not.
如果已經停止，菩提就不存在，因為它不存在。
Just as a pot is gradually filled up with drops of water,
就像一個罐子一樣被水滴逐漸填滿一樣，
The first to the last, with fewer and fewer,
從最初到最後，越來越少，
So too the first thought is a cause of the finest awakening— [F.173.a]
同樣地，最初的心念是最殊勝菩提的因——
Gradually buddhas become replete with good qualities.
諸佛逐漸具足功德。
Practicing empty, signless, and wishless dharmas
修習空、無相、無願之法
They do not touch nirvāṇa and are not involved with causal signs;
他們不觸涅槃，也不執著於因相；
Like skilled boatmen they cross over and return again,
像熟練的船夫一樣，他們渡過去又回來。
Not alighting at either shore, and not alighting in the ocean either.
既不靠岸，也不靠在大海中。
Bodhisattvas practicing like that do not falsely project superiority, thinking,
菩薩如是修習，不虛妄推勝，作如是念：
“I will be prophesied by those with the ten powers and will touch awakening.”
「我將被具有十力的佛授記，將觸證菩提。」
They are not scared of awakening because “there is nothing whatsoever here.”
他們不害怕菩提，因為「這裡沒有任何東西」。
Practicing like that they practice the wisdom of the sugatas.
菩薩像這樣修行，他們修習善逝的慧。
Seeing the world as a wilderness with starvation and disease
見世界如荒野，充滿飢荒與疾病
They are not scared, and from then they are clothed in armor;
他們不害怕，從此之後就身著甲冑；
Always striving and wisely understanding until the final limit,
始終精進勤苦，以慧智了知直至究竟圓滿，
They do not entertain even a speck of despondency.
他們不懷有絲毫的沮喪。
Bodhisattvas practicing the wisdom of the victors
修習勝者之慧的菩薩
Know that these aggregates are not produced and are empty from the beginning.
要知道這些蘊不是生起的，從一開始就是空的。
When not in equipoise their compassion for the mass of beings is set in motion,
當不在等持中時，他們對眾生大眾的悲心被啟動。
And during that time they do not let the buddhadharmas decline.
在那個時期，他們不讓佛法衰退。
It is just like a skillful person endowed with all the good qualities,
就像一個具備所有功德的巧妙靈巧之人，
Strong, hard to beat, expert, skilled in vocational arts and rituals,
強大、難以戰勝、精通者、熟練於各種職業技藝與儀式、
Gone as far as you can go in archery and many crafts,
在射箭和許多手藝上已經達到了最高境界，
An accomplished magician wanting the welfare of the world,
一位成就圓滿的幻師，想要利益世界，
Who, having brought together parents and spouse
誰曾聚集父母和配偶
And taken them into a wilderness bristling with enemies,
並將他們帶入到充滿敵人的荒野中，
Magically conjures up many heroic and brave people,
用幻術變現出許多英勇剛強的人。
So that they journey and return home safely.
使得他們旅行並安全返家。
Similarly, at that time skillful bodhisattvas generate great compassion
同樣地，在那時，善巧的菩薩生起大悲
For the entire mass of beings, and having passed beyond
為了一切眾生，並且已經超越
The four Māras and two levels, abide in the finest
四魔與二乘，安住在最殊勝的定中，不觸及菩提。
Meditative stabilization and do not touch awakening.
定和不觸菩提。
Space supports the wind and it supports the bodies of water;
虛空支持風，風支持水體；
They support this great earth, and it supports the world.
它們支撐著這個大地，大地支撐著世界。
The causal basis for a being’s experience of karma is like that.
眾生經歷業的因果基礎就是如此。
Where is space located? Think about the meaning of this. [F.173.b]
虛空位於何處？思惟這個意義。
Similarly, bodhisattvas abiding in emptiness,
同樣地，安住於空的菩薩，
Based on the prayer that is a vow to help beings in the world understand,
根據幫助世界眾生理解的願力祈禱而言，
Demonstrate many and varied kinds of work;
示現種種異類的事業；
They do not touch nirvāṇa, and do not stand in emptiness.
他們不接觸涅槃，也不執著於空。
When bodhisattvas with clear intelligence
當菩薩具有清淨的智慧時
Practice the finest meditative stabilization of empty calm,
修習空寂靜的最殊勝定，
During that time they do not meditate on causal signs;
在那個時候，他們不冥思因相；
They stand in signlessness, the calmest of calm.
他們安住在無相之中，這是最為寂靜的寂靜。
A bird flying in the sky has not taken up a position.
天空中飛行的鳥沒有取得一個位置。
It does not stand there yet does not fall to the ground.
它既不停駐，也不墮落於地。
So too bodhisattvas practicing the three gateways to liberation
菩薩修習三解脫門也是如此
Do not touch nirvāṇa yet do not practice with causal signs.
不觸涅槃，亦不以因相而修習。
It is just like a person trained in archery who shoots an arrow into the sky,
就像一個受過箭術訓練的人，向空中射出一支箭，
And with a series of other arrows in succession
用一系列連續的其他箭
Keeps the first arrow from falling to the ground—
用其他箭矢接續射出，將第一支箭射出的箭不讓它掉到地上——
If the person wished, the arrow would fall to the ground.
如果那個人願意，箭就會落到地上。
So too those practicing the finest perfection of wisdom—
同樣地，那些修習最殊勝的般若波羅蜜多的人——
Practicing intelligently with wisdom, skillful means, powers,
用智慧、方便善巧、力，聰慧地修行般若波羅蜜多，
And miraculous powers, they do not obtain that ultimate emptiness
而神通，他們未能獲得那勝義空
Unless and until the wholesome roots are complete.
直到善根圓滿為止。
It is just like a monk endowed with supreme magical power
就像一位具足最高神變力的比丘
Who stands in the sky with a double and performs miracles,
誰在天空中站立，創造分身並展現神通，
Making a show of standing, walking, lying down, and sitting,
展示站立、行走、臥姿和坐姿。
Without getting sick of it and without finding it difficult.
不厭煩，亦不覺得困難。
So too smart bodhisattvas stand in emptiness
這樣的聰慧菩薩們安住於空性之中
With perfected knowledge and magical power, without a dwelling place,
以圓滿的智慧和神變力，沒有所住之處，
Making a show of infinite types of work for the worlds
為諸世間展現無邊種類的事業
Over a billion eons, without getting sick of it and without finding it difficult.
超過十億劫，不厭倦也不感到困難。
It is just like somebody standing at the edge of a precipice,
就像某個人站在懸崖邊緣一樣，
With both hands holding two wind-sails, who leaps into the sky
用兩隻手握持著兩面風帆，跳躍進入虛空
To throw their body into the abyss,
將他們的身投入深淵，
Not falling for as long as they glide.
只要他們滑翔就不會墜落。
Similarly, the smart bodhisattvas stand in compassion,
同樣地，聰慧的菩薩安住於悲心中，
Grasping the two wind-sails of skillful means and knowledge,
掌握方便善巧和智慧這兩個風帆，
Considering dharmas as empty, signless, and wishless— [F.174.a]
觀察一切法皆為空、無相、無願——
Without touching nirvāṇa, they still see the dharmas.
他們未曾觸及涅槃，卻仍能看見諸法。
It is just like those desiring jewels who go to a jewel island
這就像那些渴望寶石的人前往寶石島嶼一樣
And, having discovered jewels, return home—
發現珠寶後，返回家鄉——
These traders do not live a happy life alone there,
這些商人並不是獨自在那裡過著快樂的生活，
Ignoring the unhappiness of their relatives and friends.
不顧他們親戚和朋友的不樂。
So too the bodhisattvas who have gone to the emptiness jewel island
同樣地，那些到達空的寶石島嶼的菩薩們
And obtained the concentrations, faculties, and powers—
並獲得了禪定、根和力——
They do not enjoy alone the experience of nirvāṇa,
他們不獨自享受涅槃的體驗，
Ignoring the sufferings of beings.
忽視眾生的苦難。
It is just like traders seeking business who, to gain familiarity,
就像商人尋求生意，為了獲得熟悉，
Go to the towns, markets, and villages along the way,
沿途前往各個城鎮、市集和村落。
But do not stay in them and do not stay even on a jewel island.
但是不要留在其中，也不要留在寶石島上。
Clever persons do not stay home but become expert at the path.
聰慧的人不住於家，而是精通於道。
Similarly, smart bodhisattvas are expert in all the śrāvaka and pratyekabuddha
同樣地，聰慧的菩薩對所有聲聞和辟支佛都精通
Knowledges and liberations but do not stand in them,
智慧與解脫，但不應執著於它們，
Do not stand in the knowledge of a buddha, do not stand
不住於佛的智慧，不住
In the uncompounded, and have a proper understanding of paths.
在無為中，並且對道有正確的理解。
When, having forged a connection with the world out of love,
當菩薩以慈悲與世間建立了連結時，
They practice empty, signless, and wishless meditative stabilization
他們修習空、無相、無願的定
It is impossible to designate them either as
無法將他們指定為
Having reached nirvāṇa or as something compounded.
既未達到涅槃，也非有為之法。
Just like the body of a person who has been magically conjured
就像被魔術變現出來的人的身體一樣
Is not invisible, you can designate it in words.
並非不可見，你可以用言語來指稱它。
Similarly, with bodhisattvas practicing the gateways to liberation,
同樣地，菩薩修習解脫門時，
You can designate them in words as well.
你也可以用言語來指稱他們。
If, when asked about practice and faculties,
如果被問到關於修行和根的問題時，
Bodhisattvas do not teach the empty and signless dharmas,
菩薩不宣說空無相的法。
And do not explain the dharmas of the irreversible level,
不要說明不退轉地的法。
You should know that they have not been prophesied to awakening.
應當了知，他們尚未被授記成就菩提。
If they do not long for the worthy one level, pratyekabuddha knowledge,
如果他們不渴望阿羅漢的境界、辟支佛的智慧，
Or anything in the three realms even in a dream,
或在三界中，甚至在夢中的任何事物，
And if they see the buddhas, and teach the doctrine in the world,
如果他們見到諸佛，並在世間傳教教法，
You should know that they have been prophesied to be irreversible from awakening. [F.174.b]
你應該知道，他們已經被授記為不退轉於菩提。
Those who, in a dream, see beings living in the three terrible forms of life
那些在夢中看到眾生生活在三惡道的人
And immediately make a prayer that is a vow to cut the continuum of those terrible forms of life;
立刻發起誓願，祈求斷除那些惡趣的相續；
Who quell a conflagration by means of the controlling power of truth—
那些以真言力熄滅烈火的人——
You should know that they have been prophesied to be irreversible from awakening.
你應當知道，他們已被授記為不退轉於菩提。
When through the controlling power of truth, with goodwill and empathy,
當透過真言力，以善心和同情心，
They cure the world of mortals of many demonic spirits and diseases,
他們治療凡俗世人的許多惡魔和疾病。
But without a false sense of superiority and without generating pride—
但卻沒有虛偽的優越感，也不會生起憍慢——
You should know that they have been prophesied to be irreversible from awakening.
你應當知道，他們已經被授記為不退轉於菩提。
If they accomplish all sorts of things through the controlling power of truth
如果他們通過真言力成就各種事業
And get a false sense of superiority, thinking, “I have been prophesied”—
並因此產生虛假的優越感，心想「我已經獲得授記」——
If the false prophecy by someone else makes those bodhisattvas feel superior—
如果他人的虛假授記使那些菩薩產生優越感—
You should know that they are slightly intelligent with a false sense of superiority.
你應當知道，他們是略具聰慧卻懷著虛假優越感的人。
Māra approaches through the controlling power of a name
魔羅通過名字的控制力而接近
And says, “These are the names of your mother and father,
並說：「這些是妳的母親和父親的名字，
These are the names of your ancestors going back seven generations,
這些是你往上溯七代的祖先的名字，
And when you become a buddha this will be your name;
當你成為佛時，這將是你的名號；
The types of good qualities you had before are similar
你之前擁有的那些功德類型是相似的
To the sorts of asceticism, restraint, and yogic practices you will have.”
到你將會有的那些頭陀、節制和瑜伽修習的種類。
The bodhisattvas who listen to this and have a false sense of pride—
聽聞這部經典、卻心生憍慢的菩薩——
You should know that they are slightly intelligent and being boosted by Māra.
你應當知道，他們略具聰慧，但卻被魔羅所鼓動。
Bodhisattvas doing a retreat in an isolated house,
菩薩在寂滅的房舍中進行閉關修行，
Village, mountain lair, jungle, or isolated forest,
村莊、山洞、叢林或寂滅的森林，
Who praise themselves and disparage others—
自我讚歎、貶低他人的人——
You should know that they are slightly intelligent and being boosted by Māra.
你應當了解，他們智慧稍微淺薄，並且被魔羅所擾亂。
Those who live constantly in a house, in a city or market town,
那些經常住在房舍、城市或市集中的人，
But, apart from bringing beings to maturity and making an effort at awakening,
但是，除了成熟有情和在菩提上精進以外，
Do not generate a longing for the worthy one or pratyekabuddha vehicles—
不要對阿羅漢乘或辟支佛乘生起渴望——
The children of the sugatas say that they are in isolation.
善逝的兒子們說他們在遠離中。
Were they, unaware of this isolation, to live for many hundreds
如果他們不知道這種遠離，活了許多百年
Of millions of years in a mountain fastness
在山中堡壘住上百萬年
Stretching five hundred yojanas, infested with snakes,
延伸五百由旬，棲滿毒蛇，
Still such bodhisattvas would be living a crowded life with unfounded conceit.
即便這樣的菩薩仍然是在懷著毫無根據的自高中過著擁擠的生活。
If they look down on bodhisattvas who endeavor for the welfare of the world,
如果他們看不起為世界福祉而努力的菩薩，
Who have gained the concentrations, powers, faculties, liberations,
獲得禪定、力、根、解脫的菩薩們，
And meditative stabilizations, thinking, “They are not practicing in forest isolation,” [F.175.a]
以及三昧，認為「他們不在森林中遠離修行」，
The victors say that they are living within the range of Māra.
勝者說他們住在魔羅的範圍內。
Whether they live at home or whether they live in the forest,
無論他們住在家裡或是住在森林裡，
If free from thoughts of the two vehicles and destined for the supreme awakening,
如果遠離二乘的思想，並趨向至高無上的菩提，
They are in the isolation of those who have set out for the welfare of the world.
他們處於那些為了世間福祉而出發的菩薩的遠離中。
Bodhisattvas who think that they are greater than that one have demeaned themselves.
自認為比那位菩薩更偉大的菩薩，已經貶低了自己。
Therefore, scholars with a fierce aspiration seeking the best awakening
因此，具有強烈願力、追求最高菩提的學者們
Totally overcome a false sense of superiority;
完全克服虛假的優越感；
Like relying on a doctor to cure a group of patients,
就像依靠醫生來治療一群患者一樣，
They must rely on a spiritual friend without becoming lazy.
他們必須依靠善知識而不懶惰。
Rely on spiritual friends—buddhas, and bodhisattvas who have set out
依止善知識——諸佛和已經踏上菩提道路的菩薩
For the supreme awakening who possess the perfections.
具足諸度的至上菩提者。
They are the instructors; this is the ground of accomplishment.
他們是教導者；這是成就的基礎。
On account of these two causes there is a speedy realization of a buddha’s awakening.
由於這兩個原因，能夠迅速證得佛的菩提。
For all the victors gone by, yet to come, and now standing
對於所有過去、未來及現在的勝者
In the ten directions, the path is this perfection, nothing else is.
在十方，道就是這種般若波羅蜜多，別無他物。
This perfection is explained to be the illumination, the light, the torch,
這種圓滿被解釋為照明、光明、火炬，
The finest teacher of those who have set out for supreme awakening.
那些已踏上無上菩提之路者最殊勝的師者。
Bodhisattvas understand that just as the perfection of wisdom
菩薩了解，就如同般若波羅蜜多一樣
Is marked as empty, all these dharmas are marked as empty too.
被標記為空，所有這些法也都被標記為空。
Understanding that dharmas are empty and without signs,
明白法是空性且沒有相的，
They thus practice the practice of the sugatas’ wisdom.
他們因此修習善逝的慧的修習。
A being with false imagination wants food,
一個具有虛妄分別的眾生想要食物，
And with a mind attached to saṃsāra always circles around.
並且以執著於輪迴的心總是在輪轉。
Both dharmas—“I” and “mine”—are unreal, are empty;
我和我的一切兩種法都是虛妄的，都是空的；
Those that are foolish tie knots in space.
那些愚癡的人在虛空中打結。
It is like those who worry that they have taken poison,
就像那些擔心自己喝了毒藥的人一樣，
And even though no poison was ingested, still collapse.
雖然並未攝入毒藥，仍然會倒塌。
Similarly, fools assenting to “I” and “mine”
同樣地，愚癡的人認可「我」和「我的」
Have the notion of “I” that is unreal. They are born and die continually.
具有不真實的「我」的觀念。他們不斷地生死輪迴。
I have explained that to the extent there is grasping, there is defilement,
我已經解說過，執著到什麼程度，就有什麼程度的染污。
And said that purification is not apprehending “I” and “mine.”
並說清淨就是不執著「我」和「我所有」。
Here, understanding that nothing will be defiled or purified, [F.175.b]
在這裡，菩薩們理解到沒有任何事物會被雜染或清淨。
Bodhisattvas realize the perfection of wisdom.
菩薩成就般若波羅蜜多。
Were all the beings, as many as there are in Jambudvīpa,
假如閻浮提中所有眾生，
To produce the thought of supreme awakening,
發起無上菩提心，
To give gifts for many hundreds of millions of millennia,
施捨禮物數百億劫之久，
And dedicate it all as a cause for awakening for the sake of the world,
並將這一切迴向為眾生成就菩提的因。
Still, were someone to work hard at the finest perfection of wisdom
然而，若有人殷切地修習最殊勝的般若波羅蜜多
And comply with it even for as little as a single day,
即使只是遵循它一天，
The merit from the aggregate of giving would not be even a fraction of that.
佈施蘊聚的福德，不及其百分之一。
So one should continually enter into wisdom without becoming lazy.
因此，人應當持續地進入般若波羅蜜多，不應當懈怠。
Yogins practicing the finest perfection of wisdom
瑜伽士修習最殊勝的般若波羅蜜多
Generate great compassion yet have no perception of beings.
生起大悲，卻無有眾生之想。
At that point they are smart and worthy of the offerings of the world.
此時他們聰慧，值得世間的供養。
They make use of a city’s almsgiving that is never in vain.
他們利用城市的佈施，此佈施永遠不會白費。
Bodhisattvas who want to show the realm of beings the highway to the other side
菩薩想要向眾生顯示到達彼岸的道路
In order to liberate gods, humans, and beings
為了解脫天、人和眾生
In the three terrible forms of life, linked there for so long,
在三惡道中，被繫縛了這麼長的時間，
Should make an effort at the perfection of wisdom day and night.
應該晝夜精進於般若波羅蜜多。
Persons who previously lost their prized precious jewel
先前失去珍貴寶石的人們
Are overjoyed when later it is found.
後來又找到時，就歡喜不已。
If as soon as they have found it, they lose it again through carelessness;
如果他們剛剛找到它，卻又因為疏忽而再次失去它；
They suffer continually from wanting the precious jewel they have lost.
他們因為失去珍貴的寶珠而不斷地感到苦惱。
Thus, yogins who have set out for the finest awakening
因此，已經發心追求最殊勝菩提的瑜伽士們
Should not part from the perfection of wisdom that is like a precious jewel,
不應當捨離如同珍寶一樣的般若波羅蜜多，
As if taking up a precious jewel that is found,
就像拿起發現的珍貴寶珠一樣，
Diligently wrapping it, going quickly, and being at peace.
勤奮地包裹它，迅速前去，並安住於寧靜。
The sun’s lattice of light rays when the clouds have gone
太陽的光線格子在雲彩消散之時
Shines and destroys the blinding dense darkness in its entirety,
照耀並完全消除令人眼花的濃密黑暗，
Surpassing the light of all animals, the light-making insects,
超越一切畜生、發光的蟲類的光明，
And the light of all the hosts of stars and the moon.
以及所有星辰眾多光芒和月亮的光。
Similarly, bodhisattvas skilled at practicing the empty and signless
同樣地，菩薩善於修習空和無相
Practice of the finest perfection of wisdom
修習最殊勝的般若波羅蜜多
Destroy the darkness of views and surpass
摧毀見解的黑暗並超越
Śrāvakas, pratyekabuddhas, and many bodhisattvas.
聲聞眾、辟支佛和眾多菩薩。
It is just like the generous and socially responsible son of a king
就像國王慷慨且負有社會責任的兒子一樣
Who is the most excellent of all and rightly sought out. [F.176.a]
他是最殊勝的、被正確地尋求的那一位。
He makes many beings happy even at that time,
他甚至在那時就使許多眾生歡喜。
Not to mention after gaining the resources when he has become king.
等到獲得資源成為國王後就更不用說了。
So too bodhisattvas skilled at the practice of wisdom
同樣地，菩薩善於慧的修行
Are generous with the elixir of immortality, delighting humans and gods.
以甘露佈施，使人天歡樂。
Even at that time they endeavor to benefit many beings,
即使在那時，他們仍然努力利益眾多眾生，
Not to mention later when established as Dharma kings.
更不用說後來成為法王的時候了。
At that time the Māras feel a stab and are wracked by pain,
那時魔羅感受到刺痛，被苦所折磨，
Suffer, undergo mental anguish, and feel weak,
受苦、經歷憂惱，感到虛弱，
And in order to make these bodhisattvas lose confidence, to cause a frightful spectacle,
為了使這些菩薩喪失信心，製造令人恐懼的景象，
They set the directions on fire and let loose a shower of meteors.
他們點燃諸方向之火，降下流星雨。
But when those smart bodhisattvas with fierce aspirations
但是當那些聰慧的菩薩具有熾烈的願力時
Day and night keep the finest perfection of wisdom in view,
日夜不斷地觀照最殊勝的般若波羅蜜多。
Then their physical, mental, and verbal conduct is like a bird flying through space—
那時他們的身、心、口的行為就如同鳥在虛空中飛行一般。
How could the friends of the dark find a way to hurt them?
黑暗的朋友怎麼可能找到傷害他們的途徑呢？
When bodhisattvas fight, quarrel,
當菩薩們爭鬥、吵架時，
Fall out, and harbor angry thoughts toward one another,
彼此失和，心中懷著對彼此的憤怒。
Māra then feels joy and an intense pleasure,
魔羅因此感到喜悅和強烈的樂受，
Thinking, “Both are distant from a victor’s knowledge;
心想：「兩者都遠離了勝者的智慧；
“Both are far removed and have become like flesh-eating fiends;
「兩者都已遠離，並且已經變得如同食肉的惡鬼；
Both have broken their promise. How could there be
兩人都違反了誓言。怎麼可能會有
Awakening for those who are angry and impatient?”
為那些憤怒和急躁的人而有菩提呢？
At that time the Māras and those on their side are pleased.
那時，魔羅和他們的同黨都感到歡喜。
If bodhisattvas who have not been prophesied entertain angry thoughts
如果未曾獲得授記的菩薩心生嗔怒之念
About those who have been prophesied, and provoke them into an argument,
關於那些已獲授記的菩薩，卻招惹他們引發爭論，
They will have to buckle on the armor yet again
他們將必須再次穿上甲冑。
For as many eons as the instants of their hardhearted, faulty thinking.
在他們心硬、有缺陷的念頭的刹那數量那麼多的劫中。
Those who generate mindfulness, thinking, “Buddhas touch awakening
那些生起念想的人，想著「諸佛觸及菩提
Through the perfection of patience; these thoughts are not good”;
通過羼提波羅蜜多；這些思想不是善的」；
Who make a confession of each, restrain themselves in the future,
誰會對每一個懺悔，在未來中自我約束，
And are not pleased, train here in the buddhadharmas.
並且不歡喜，在此修習諸佛法。
Those who, when training, do not assert any training whatsoever,
那些修習者，在修習時，不執任何修習。
Do not apprehend someone training or dharmas to be trained in, [F.176.b]
不執著有人在修行，也不執著有法可修行，
And do not conceive of either training or not training—
而不思議訓練與不訓練——
Those who train like that train here in the buddhadharmas.
那樣修習的菩薩在佛法中修習。
The bodhisattvas who understand that sort of training
理解那種修行的菩薩
Will never be incompletely trained and never be immoral.
永遠不會訓練不完全，也永遠不會違反戒律。
They train here in the dharmas to be pleasing to the buddhas;
他們在此法中修行，以令諸佛歡喜。
Training with skill in the superior training, they do not apprehend anything.
菩薩以殊勝的戒律善巧地訓練，不執著任何法。
Thus, they train in the wisdom of the learned light-makers
這樣，他們在博學的光明製造者的慧中受訓。
And do not think even a mere single thought that is not wholesome,
不要甚至想起哪怕是一個不善的念頭。
Just as when the sun moves through space
猶如當太陽在虛空中運行時
Its rays outshine the darkness before it.
其光芒照耀消除前方的黑暗。
When training in the perfection of wisdom is being done,
當在進行般若波羅蜜多的修習時，
All the perfections are included in it;
一切度都包含在其中；
Just as the sixty-two views are included in the view of the perishable collection,
就像六十二見包含在身見中一樣，
So too these perfections are said to be included in it.
同樣地，這些度也被說是包含在其中。
It is just like when the life faculty shuts down,
就像生命根關閉一樣，
And all the other sense faculties, as many as there are, shut down too.
一切其他的根也都隨之關閉了，無論有多少個。
Similarly, when the finest of experts practice wisdom,
同樣地，當最高明的智者修習慧時，
It is said that all the perfections are included there as well.
據說所有的度也都包括在其中。
Smart bodhisattvas train in all the good qualities of śrāvakas,
聰慧的菩薩修習聲聞眾的一切功德。
So too all the good qualities of pratyekabuddhas,
同樣地，辟支佛的一切功德，
But they do not stand in them and do not long for them.
但他們不執著於它們，也不渴望它們。
“I have to train in them,” they think, and train because of that.
「我必須修習這些功德」，他們這樣思考，並因此而修習。
It is possible to take the measure of a billion Sumerus by weighing it against
可以用稱量的方式來衡量十億座須彌山的重量，
A unit of weight, but not the goodness of that rejoicing—
一個重量單位，卻無法衡量那隨喜的善根——
The rejoicing, with an aspiration, in the production of the thought
隨喜於發心，具願力之生
Of irreversible bodhisattvas who have set out for supreme awakening.
已於至高菩提發心而不退轉的菩薩。
It becomes a rejoicing in the mass of merit of all beings
它成為對一切有情的福德聚集的隨喜
Striving for the wholesome and wanting to be of benefit.
精進於善法，欲利益眾生。
So, they acquire the good qualities of the Victor
因此，他們獲得了勝者的功德。
And make the gift of Dharma to the world to bring suffering to an end.
並向世間奉獻法施，以終結眾生的苦難。
Bodhisattvas free from conceptualization, comprehending
菩薩遠離概念化，而能證悟
That all dharmas are empty, signless, and cannot be elaborated on,
一切法皆空、無相，不可言說。
Who do not strive for awakening with dualistic wisdom —
不以二元智慧追求菩提的人——
Those yogins endeavor at the finest perfection of wisdom. [F.177.a]
那些瑜伽士努力修習最殊勝的般若波羅蜜多。
There is no obstruction of the space element by a space;
虛空界不被虛空所障礙。
Nobody can find such a thing.
沒有人能夠找到這樣的東西。
So too the bodhisattvas skilled in the practice of wisdom
同樣地，菩薩們善於修習般若波羅蜜多
Are like space, pursuing a course of action at peace.
如同虛空，安心地奉行他們的修行之道。
It does not occur to a person conjured by magic, when among people, to think,
一個被魔術幻化出來的人，當身處人群中時，不會產生這樣的念頭：
“I have to make these people happy.” But still it does.
「我必須使這些人歡樂。」但它仍然這樣做了。
It is seen demonstrating various miraculous powers,
人們看見它展現各種神通。
Though it has no body, has no mind, and does not even have a name.
雖然它沒有身，沒有心，甚至沒有名字。
Similarly, it never occurs to those practicing wisdom to think,
同樣地，修習慧波羅蜜多的人永遠不會想到：
“Having realized awakening I will liberate the world.”
「我已證悟菩提，將解脫世界。」
Though they demonstrate, like illusions, various births and many works,
雖然他們展現著如幻的各種生命形態和許多事業，
They practice without conceptualization.
他們無概念化地修行。
It is just like a magically created buddha who does a buddha’s work,
就如同以咒術幻化而生的佛，行使佛的事業一般。
Without even a speck of vanity arising while it is being done.
在做這些事的時候，即使是一絲一毫的我慢也不生起。
Similarly, bodhisattvas skilled in the practice of wisdom
同樣地，菩薩若精於慧的修行
Demonstrate every action like a magically created illusion.
一切行為都要像魔術幻化一樣來展現。
A skilled carpenter produces a contraption
一位技藝高超的木匠製作了一件裝置
Like a woman or a man that also does all that has to be done.
就像一位婦女或男子一樣，也做好所有必須要做的事。
So too with bodhisattvas skilled in the practice of wisdom—
菩薩熟練於慧的修習也是如此—
Free from conceptualization, knowledge does all the work.
遠離概念化的智慧，做成一切工作。
The many assemblies of gods cup their palms together in a gesture of supplication
眾多天界的集會將雙手合十作敬禮的姿態
And bow down and prostrate to those with such a skillful practice,
向那些有這樣善巧修持的人低眉顧眼，頂禮膜拜。
And the buddhas, as many as there are, in worlds
而諸佛，盡其數量，在各個世界中
In the ten directions, garland their good qualities with praise.
在十方，用讚頌來裝飾他們的功德。
Even if beings in realms as numerous as there are sand particles in the Gaṅgā River,
即使眾生的數量如同恆河沙粒那般無數，存在於各個世界之中，
All of them, were hypothetically to become Māras,
這些眾生，假如都轉變成魔羅，
And even if each of their pores were to magically create that many again,
即便每一個毛孔都能神變生出同樣數量的魔，
Still all those would be incapable of hindering the smart bodhisattvas.
然而所有這些魔羅都無法阻礙聰慧的菩薩。
There are four reasons why the four Māras cannot
四魔無法阻礙菩薩有四個原因：
Overcome and sway smart and powerful bodhisattvas:
戰勝和動搖聰慧且有力的菩薩：
They stand in emptiness, do not forsake beings,
他們安住於空，不捨棄眾生。
Are true to their word, and are imbued with the special power of the sugatas.
言而有信，且具足善逝的殊勝力。
Know that the fine bodhisattvas who believe
當知那些相信般若波羅蜜多的殊勝菩薩
In this perfection of wisdom, the mother of the tathāgatas,
在這般若波羅蜜多中，如來的母親，
When it is being explained, and sincerely make an effort [F.177.b]
當它被闡說時，並真誠地作出精進
To accomplish it, have set out to be a knower of all.
為了成就它，已經發心要成為一切的知者。
The dharma-constituent does not come to stand in suchness,
法界不能夠在如性中成立。
Just like a cloud in the sky that stands without a place to stand,
就像天空中的雲，沒有地方依靠而站立一樣，
Or a wandering sky-flying sorcerer who wants a place to stand
或者一位想要尋找立足之地的遊歷虛空的魔術師
And casts a spell that makes unexpected flowers and trees appear right there in space.
並施展咒語，使得意想不到的花和樹木在虛空中顯現。
Bodhisattvas with clear intelligence practicing like that
具有清淨智慧的菩薩如此修行
Do not apprehend an awakening or the buddhadharmas
不執著菩提或佛法。
And do not apprehend a teacher or someone who wants and sees the Dharma.
不執著於師，也不執著於尋求和認識法的人。
This is where those who seek peace and delight in good qualities stand.
這正是那些尋求寧靜、樂於功德之人所站立的地方。
Setting aside the arhat-liberation of a tathāgata,
放下如來的阿羅漢解脫，
This standing place is the finest, the highest,
這個站立處是最殊勝、最至高的。
Among as many śrāvaka and pratyekabuddha standing places as there are
在眾多聲聞和辟支佛的立足點之中
Conjoined with calm meditative stabilization, peace, and ease.
與寂靜的定、平靜和安樂相結合。
Just as a bird lives in the sky but does not fall to the ground,
如同鳥在虛空中生活卻不會掉落到地面，
And a fish lives in water but does not drown,
魚生活在水中但不會溺水，
Bodhisattvas gone beyond through concentrations and powers
菩薩超越禪定與力而去
Stand in emptiness but do not pass into complete nirvāṇa.
住於空而不入圓寂涅槃。
Those who want to go to the finest quality of all beings,
那些想要趣向一切有情最殊勝品質的人，
To touch the finest, most supremely marvelous buddha knowledge,
觸及最殊勝、最極妙的佛智慧。
And bestow the best, the finest, the most excellent gift of Dharma
並且施予最好的、最上乘的、最極致的法施。
Should resort to this finest station of those who bring benefit.
應該依止這最殊勝的利益眾生者的地位。
Of all the trainings the guides elucidate,
諸導師所說的一切訓練中，
This training is the finest, the highest training unrivaled by all.
這種訓練是最殊勝的，是至高無上、無與倫比的訓練。
Someone smart who wants to go beyond all training,
聰慧的人如果想要超越一切訓練，
Should train in this training of a buddha, the perfection of wisdom.
應當修學這一佛的訓練，即般若波羅蜜多。
This is the finest dharma lode, the most excellent dharma treasury,
這是最殊勝的法藏，最極妙的法寶庫，
The buddha lineage, the world’s storehouse of happiness and well-being.
佛的血脈，世界的樂和安樂的寶藏。
The protectors of the past, still to come, and now in the worlds of the ten directions
過去、未來及現在十方世界的保護者們
Are born from it, and yet this dharma-constituent is not exhausted.
從中生出，而這個法界卻不會疲勞。
As many trees, fruits, and blossoms—whole forests—as there are,
有多少樹木、果實、花朵——整片森林——就有多少，
They all come forth and appear from the earth,
它們都從大地中產生和顯現出來。
But still the earth is not exhausted, is not increased, is not diminished, [F.178.a]
但大地仍然不疲勞、不增、不減，
Is without conceptualization, and does not feel oppressed.
沒有概念化，也不感到沮喪。
Buddhas, śrāvakas, pratyekabuddhas, gods,
諸佛、聲聞眾、辟支佛、天眾，
And all the happiness and well-being dharmas, as many as there are,
以及一切樂的法、安樂的法，有多少就有多少，
Originate from the finest of perfections, wisdom,
從最殊勝的度——慧而生起。
But the wisdoms are never exhausted and never increased.
但是慧永遠不會疲勞，也永遠不會增長。
The sugatas have said that the least, the middling, and the best of sentient beings,
善逝們說，最下等、中等和最上等的有情，
As many as there are, all originate from ignorance.
無論有多少，都是源於無明。
When the conditions are assembled, the suffering contrivance runs.
當條件具足時，苦的造作運行。
That ignorance contrivance is never exhausted and never increased.
那個無明行不會疲勞，也不會增。
Knowledge, ways, gateways, means, and roots, as many as there are,
智慧、方法、門徑、手段和根本，凡是有的，
All originate from the finest of perfections, wisdom.
一切都源自最殊勝的度，慧。
When the conditions are assembled, the karma contrivance runs.
當條件聚合時，業的作用運行。
The perfection of wisdom is never exhausted and never increased.
般若波羅蜜多無有疲勞，亦無增長。
Bodhisattvas who know this wisdom to be a dependent origination,
菩薩若知此慧為緣起，
Not produced and not exhausted, destroy the darkness of ignorance
不生也不疲勞，摧毀無明的黑暗
And obtain the self-originated state, like the sun when there are no clouds,
並獲得自證境，猶如無雲時的太陽。
Emitting light rays and clearing away darkness.
發出光芒，驅散黑暗。
Possessed of great might they abide in the four concentrations
具有大威力，安住於四禪。
Without making them into a foundation or a standing place.
不將它們作為根據或依靠處。
But still the four concentrations together with their branches
但四禪定及其相應的心所
Become the foundation for gaining the most excellent and finest awakening.
成為獲得最殊勝、最微妙菩提的根據。
Those who gain the finest wisdom abide in the concentrations
獲得最殊勝智慧的人安住在禪定中
And also experience the four excellent formless meditative stabilizations.
也體驗四種殊勝無色定。
These concentrations are beneficial to the most excellent and finest awakening.
這些禪定對於最殊勝、最微妙的菩提是有益的。
Bodhisattvas do not train in them to extinguish the outflows.
菩薩不為了斷除漏而修習它們。
This is a totally amazing, marvelous accumulation of good qualities.
這是完全不可思議、殊勝奇異的功德積累。
Having dwelled in the concentrations and meditative stabilizations,
住於禪定和三昧中，
There is no causal sign. Those dwelling there, if their bodies
沒有相。那些住在那裡的人，如果他們的身體
Are destroyed, are again born in the desire realm just as they intend.
如果他們的身體毀滅了，就會按照他們的意願再次投生到欲界。
It is just like a human in Jambudvīpa who has not been
就像閻浮提中的一個人，沒有
To the finest city of the gods in the land of the gods before
到達天界中最殊勝的天城之前
But later on goes there and sees the places that are gained
但後來去到那裡，看到所獲得的地方
And, having come back here, is not attached. [F.178.b]
回來這裡之後，也不執著。
Similarly, bodhisattvas who bear the finest qualities, endeavoring at
同樣地，菩薩具備最殊勝的品質，精進努力於
Yogic practice, having dwelled in the concentrations and stabilizations,
瑜伽修習，已經安住於禪定和穩定中，
Again later dwell in the desire realm without any attachment to it;
後來再住於欲界，卻對它毫無貪執；
Like a water lotus, they do not stand in the dharmas of childish fools.
如同蓮花一樣，他們不住於凡夫的法中。
Great persons complete the perfections in order to
大菩薩為了圓滿諸度而
Bring beings to maturity and purify a buddhafield, simply that.
引領眾生成熟，淨化佛土，僅此而已。
They do not do it in order to be born in the formless realm,
他們不是為了在無色界中出生而這樣做。
Lest the good qualities of awakening and the perfections decline.
以免菩提和度的功德衰退。
It is just like persons who find a cache of precious stones
就像人們發現了珍寶的寶藏一樣
And do not feel any desire for them, but at a different time
而且不對它們產生任何貪欲，但在另一個時刻
Lay claim to them and, having claimed them,
聲稱擁有它們，並且在聲稱擁有之後，
Return home but are not attached to them.
回到家鄉卻不執著於它們。
Similarly, smart bodhisattvas who have attained the four calm
同樣地，已經成就四種寂靜的聰慧菩薩們
Concentrations and meditative stabilizations that give joy and happiness,
給予喜樂和快樂的禪定和三昧，
Having forsaken the happiness of concentration, and the concentrations and meditative stabilizations they have attained,
舍棄了禪定的樂，以及他們所成就的禪定和三昧，
Again enter into the desire realm out of compassion for the world.
再度出於對世間的悲心而進入欲界。
If bodhisattvas dwell in the meditative stabilizations and concentrations
如果菩薩安住在三昧和禪定中
And feel desire for the worthy one and pratyekabuddha vehicles,
並且對阿羅漢乘和辟支佛乘生起欲望，
They have become uncollected, grossly excited, and mentally distracted.
他們已經變得心不收斂、極為掉舉、心識散亂。
The buddha qualities are ruined, like a ferryman whose boat has broken up.
佛的功德被毀壞了，就像一個擺渡人的船破裂了一樣。
Furthermore, you should know that even though they manifest a zeal for
而且，你應當知道，儘管他們表現出對
The five sorts of sense objects, for shapes, sounds, smells, tastes, and feelings,
五欲的形狀、聲、香、味、受，
Separated from the worthy one and pratyekabuddha vehicles,
遠離阿羅漢乘和辟支佛乘，
Enjoying the thought of awakening, they are brave and always in equipoise.
享受菩提心，他們勇敢且始終處於平等正受。
Purified bodhisattvas work hard at practicing
清淨的菩薩們精進地修持。
The perfection of perseverance because of other persons.
毘黎耶波羅蜜多因為其他人。
Like a female slave carrying a water pot under the control of a master,
就像女奴在主人的控制下，頭上頂著水罐一樣，
Heroes go about under the control of all beings.
英雄們在一切有情的控制下行動。
Whether criticized or continually struck,
無論是被譏笑或者被持續打擊，
Scared when she thinks about it and overcome with fear,
想到這件事就感到害怕，被恐懼所淹沒，
Thinking, “I will get killed for it,”
心想著「我將因此被殺死」
The female slave does not tell her master to stop.
那個女奴不告訴她的主人停止。
Similarly, for the sake of awakening, those who have set out [F.179.a]
同樣地，為了菩提的緣故，那些已經出發的人們
For the finest awakening should be servants, as it were, of the entire world.
為了最高的菩提，應當像是整個世界的僕人一樣。
From this they will reach awakening and complete the good qualities.
從此他們將證得菩提，圓滿功德。
Fire starts from tinder and sticks and then burns them up.
火從柴木中生起，然後將它們燒盡。
Forsaking their own happiness, they work hard day and night
放棄自己的樂，日夜辛勤勞作
At what other beings need without any expectations,
在其他眾生的需求處，沒有任何期待，
Like a mother attending to her only son.
如同母親照顧她唯一的兒子。
Be determined to keep at it without feeling it is hard.
要堅定不移地持續這樣做，不覺得這是困難的。
When bodhisattva practitioners willing to spend a long time in saṃsāra
當菩薩修行者願意在輪迴中長時間停留時
Persevering at the welfare of beings and the purification of a buddhafield
堅持不懈地致力於眾生的福祉和佛土的清淨
Do not have even a speck of the feeling of being oppressed,
不要有絲毫被壓迫的受。
They are endowed with the perfection of perseverance and are not lazy.
他們具備毘黎耶波羅蜜多，不懈怠。
If bodhisattvas who are not smart calculate one hundred million eons
如果不聰慧的菩薩計算一億劫
And have the idea that it is a long time, they will painfully progress toward awakening.
並且認為這是很長的時間，他們將痛苦地朝向菩提而精進。
They will suffer for a long time while trying to accomplish the Dharma.
他們在修習佛法的過程中會長期受苦。
They are deficient in the perfection of wisdom and are lazy.
他們缺乏般若波羅蜜多，懈怠懶惰。
If they think in their minds that starting from the first production
如果他們心中想著從最初的生起開始
Of the thought up until reaching unsurpassed awakening
直到無上正等正覺的這個念頭
Is just one day and night, they should be known
只是一日一夜，就應該被認知為具有明智與精進的人。
As those with clear intelligence making a vigorous attempt.
如同那些具有清淨智慧、精進修行的人一樣。
If someone says, “After Mount Sumeru is destroyed
如果有人說，「在須彌山毀滅之後
You will reach supreme awakening,” and if that produces
你會證得無上菩提」，並且如果那產生
A feeling of oppression and they think about the size,
一種受到壓迫的感受，他們思考著它的大小，
Then those bodhisattvas have become lazy.
那麼那些菩薩已經變得懶惰了。
If they produce the thought that Sumeru is pulverized to dust
如果他們產生須彌山被磨成微塵的想法
In just an instant, thinking, “It is only this size—what is the problem?”
在剎那之間，思想著「只不過是這樣的大小——有什麼問題呢？」
They are smart bodhisattvas making a vigorous attempt.
他們是聰慧的菩薩，正在精進修行。
Before long they will reach the finest awakening of the leaders.
不久他們將證得導師最殊勝的菩提。
If with the thought, “I will bring beings to maturity and work for their welfare,”
如果以「我要使眾生成熟，為他們的福祉而工作」的想法，
They work hard with body, speech, and mind,
他們用身體、言語和心念精進努力。
Standing in the perception of self, they have become lazy.
執著於我想，他們變得懶惰。
They are as far from all-knowledge as the sky from the earth.
他們距離一切智如同天地相隔那樣遙遠。
When they have no notion of body, mind, or sentient being,
當他們沒有身、心或有情的概念時，
When they have turned back from forming notions
當他們放棄了形成觀念
And practice a nondual Dharma, the Beneficial One says that is the perfection of perseverance [F.179.b]
修習不二之法，善逝說那就是毘黎耶波羅蜜多。
Of those who want the finest awakening, the peace that is never lost.
對於想要獲得最殊勝的菩提、那永不失去的寂靜安樂的有情而言。
If they hear someone rebuke or speak harshly to them,
如果他們聽到有人責罵或對他們說粗言惡語，
Smart bodhisattvas feel pleasure, thinking, “This is my happiness.”
聰慧的菩薩感受樂受，心想：「這是我的樂。」
Who speaks? Who hears? Who speaks to whom and why?
誰在說話？誰在聽？誰對誰說話，為什麼說話？
Those endowed with the finest perfection of patience are wise.
具足最上羼提波羅蜜多的人是智慧的。
Should someone fill the billionfold world with precious stones and give them
若有人以珍寶充滿十億倍世界而布施，
To the knowers of worlds, buddhas, worthy ones, and pratyekabuddhas,
獻給諸世間知者、諸佛、阿羅漢，以及辟支佛。
The merit from that aggregate of giving would not be even a fraction
那些佈施的福德，還不及菩薩具足殊勝忍辱法的福德的一分。
Of that of the bodhisattvas endowed with the excellent dharma of patience.
那些具足忍辱卓越之法的菩薩們的福德。
The bodies of those who remain patient become pure,
那些修持忍辱的人，其身體變得清淨。
With thirty-two major marks and infinite strength.
具有三十二相與無邊的力量。
They proclaim the best Dharma, emptiness, to beings.
他們向眾生宣說最殊勝的法——空性。
Patient and wise, they are loved by the world.
忍耐且智慧，他們受到世界的慈愛。
If a certain being takes up a container of sandalwood paste
如果某個眾生拿起一容器檀香膏
And with great respect rubs it on a bodhisattva,
並以極大的恭敬心將它塗抹在菩薩身上，
And another throws burning ashes over his entire head,
而另一個人則將燃燒的灰燼撒遍他的整個頭部，
He should regard both the same, with a dispassionate attitude.
他應該以平等、無執著的態度看待兩者。
When smart bodhisattvas who exercise such patience
當聰慧的菩薩修行這樣的忍辱時
Dedicate that production of the thought to supreme awakening,
將那發心迴向於至上菩提。
They are heroes with forbearance for the whole world, surpassing the worthy ones,
他們是具足忍辱、超越阿羅漢的世間英雄。
Pratyekabuddhas, and mass of beings, as many as there are.
辟支佛、以及眾多的眾生，無論有多少。
Bodhisattvas exercising patience should produce this thought as well:
菩薩修習忍辱應當也發起這樣的心念：
“Given that the hells, animal world, and world of Yama have much suffering,
「既然地獄、畜生道和鬼道有很多苦，
And I have been hurt through being powerless because of sense objects,
我因為被欲塵所迷而感到傷害，因為我缺乏力量。
Why would I not put up with what I have up to now, for awakening?”
我為什麼不為了菩提而忍受迄今為止所經歷的苦呢？
Thinking, “I will put up with as much suffering as there is in the world—
思惟：「我將忍受世間所有的苦——」
The whips, sticks, swords, murder, prison, and torture,
鞭打、棍棒、刀劍、殺害、監禁和拷刑，
Decapitation, and the amputation of ears, arms, legs, and nose,”
斬首，以及截斷耳、臂、腿和鼻。
Bodhisattvas stand in the perfection of patience.
菩薩安住於羼提波羅蜜多。
Those longing for calm are ennobled by their morality. [F.180.a]
渴望寂靜的人被他們的戒律所提升。
Standing within the range of the ten powers their morality is unflagging.
安住於十力的範圍內，他們的戒律永不懈怠。
They carry out all the actions of restraint, as many as there are,
他們實踐一切的制戒行為，數量之多如斯，
For the benefit of all beings and dedicate it to awakening.
為了一切有情的利益而將其迴向菩提。
Those longing to touch the worthy one and pratyekabuddha awakening
那些渴望接觸阿羅漢和辟支佛菩提的人
Are immoral, not smart, and have a degenerate practice too.
都是不道德的、缺乏智慧的，修行也是敗壞的。
Those who dedicate to awakening, the finest peace,
那些奉獻於菩提、至極安樂的人們，
Stand in the perfection of morality even if engaged with sense objects.
即使接觸欲塵，也要安住於尸羅波羅蜜多。
The Leader says the law from which the heroic ones’ awakened qualities come
導師說法，是英勇者們的菩提品質所由來的法。
Is the crux of the morality incumbent upon the righteous,
是正義之人所應遵守的戒律的核心。
And whatever law causes the awakening of the beneficial ones
而且無論什麼法，能夠引起善人的菩提
To degenerate is immorality.
墮落就是不戒。
Even if bodhisattvas enjoy the five sense objects,
即使菩薩享受五欲，
If, having gone for refuge to the Buddha, Dharma, and noble Saṅgha,
如果已經皈依了佛、法和清淨的僧伽，
They are intent upon all-knowledge, thinking, “I have to awaken,”
他們致力於一切智，思惟「我必須成佛」。
You should know that they are smart and stand in the perfection of morality.
你應該知道他們是聰慧的，並且安住在尸羅波羅蜜多中。
Even if they practice the ten wholesome actions for a hundred million eons,
即使他們在百萬劫中修持十善業，
If they generate a longing for the state of a worthy one or pratyekabuddha,
如果他們生起了對阿羅漢位或辟支佛的渴望，
Then their morality is faulty, their morality is degenerate.
那麼他們的戒就有缺陷，他們的戒就已經墮落了。
The production of that thought is heavier than even a pārājika defeat.
那個念頭的生起比波羅夷犯還要沉重。
Bodhisattvas guarding morality, dedicating it
菩薩守護戒律，將其迴向
To the finest awakening, not falsely projecting anything,
向最究竟的菩提，不虛妄地投射任何事物，
Not smug, and avoiding the idea of a self and the idea of beings
不傲慢，避免自我的概念和眾生的概念
Are said to stand in the perfection of morality.
被說為安住於尸羅波羅蜜多。
Bodhisattvas practicing the path of the victors
菩薩修行勝者之道
Are extremely immoral if they entertain various notions,
如果菩薩心中有各種分別念，就極其違犯戒律。
Thinking, “These beings are moral, these immoral.”
思想著「這些眾生是有戒的，這些是沒有戒的。」
They have a degenerate morality, not a morality that has been purified.
他們的戒行已經退墮，並非清淨的戒行。
However could someone without the notion of self or the notion of beings,
然而，如何能夠沒有我的概念或眾生的概念的人，
Free from notions and attachment, not be restrained?
遠離概念和貪執，怎會受到束縛？
The Leader has said that someone who does not falsely project
導師說，某個不虛妄投射的人
Being restrained and not being restrained is restrained by morality.
受戒與不受戒都是由戒來約束的。
Purified beings endowed with such a morality
具備如此清淨戒的眾生
Are unconcerned with all that is pleasant and unpleasant,
對所有可意與不淨之事都不執著。
Uncowed when giving away their head and arms and legs, [F.180.b]
不怯弱地佈施其首、臂、足。
And always detached when giving away all that they own.
而且在佈施所有財物時始終保持超脫。
They understand that phenomena are in their basic nature selfless and a fraud,
他們了解一切現象的本性是無我且虛誑的。
So, since even when they give away their own flesh
所以，既然他們甚至在佈施自己的血肉時
Their minds are not cowed, what need is there to mention
他們的心不會怯弱，更不用說會有其他的問題了。
External things? It would be impossible for them to be stingy.
外在的事物？他們不可能吝嗇。
Fools have the notion of self and are attached
愚癡的人執著於我的概念，產生執著
Because of grasping at things as “mine,” so how could they intend to give things away?
由於執著事物為「我的」，所以他們怎麼可能有意願將事物施捨出去呢？
Someone who is stingy is born in the abode of ghosts,
慳貪的人會投生到餓鬼的住處，
Or, if born human, will still be destitute.
或者即使生而為人，也仍然貧困。
And so bodhisattvas, knowing that beings are in poverty,
因此菩薩深知眾生處於貧困之中，
Come to admire giving and always give away freely,
來讚歎佈施，並且常常自在地佈施。
Feeling joy from giving away the four beautifully decorated continents
從佈施四個裝飾華美的大洲而感受到喜悅
As though they were a gob of spit, but not so from gaining the continents.
菩薩將其視如唾沫一般，然而並非由於獲得大陸。
Bodhisattvas with clear intelligence give a gift
具有清淨智慧的菩薩行佈施
While focusing on the thought, “May this become a gift given to all beings,
專注於這樣的想法："願這成為給予一切有情的佈施，
As many as there are on the three planes of existence,”
「有三界中有如是多眾生，」
Also dedicating it to the finest awakening for the sake of the world.
也將其迴向於為了世界的最殊勝菩提。
Without making it into a real thing on which to take a stand,
不執著它為實在的事物而作為立足點，
Never hoping for a result,
永遠不期望有結果，
They are smart at giving like that and give away everything.
他們善於佈施，並且將一切都佈施出去。
Having given away a trifle it becomes many and immeasurable.
施捨一點點，就變成很多、無量心的佈施。
Were as many beings as there are on the three planes of existence,
譬如三界所有的眾生，
All of them without any left out, hypothetically to give gifts
對所有這些眾生全部都毫不遺漏地假設性地佈施禮物
To knowers of worlds, buddhas, worthy ones, and pratyekabuddhas
向著世間的知者、諸佛、阿羅漢和辟支佛
For eons without end seeking the good qualities of a śrāvaka,
無數劫來追求聲聞的功德，
And were someone with skillful means
而若有人以方便善巧
To rejoice in their bases of meritorious action
為他們的福田而欣喜歡喜
And dedicate it to the finest awakening for the sake of beings,
並將其迴向於最殊勝的菩提，為了眾生的緣故。
That smart bodhisattva dedicating thus would surpass all the worlds.
那位聰慧的菩薩以這樣的方式迴向，就會超越所有的世界。
A single precious of stone of beryl surpasses
一粒寶貴的綠寶石超越
Glittering stones, all of them, even a great pile,
閃閃發光的寶石，所有這些，即使是一大堆，
And, similarly, a rejoicing bodhisattva surpasses
同樣地，一位隨喜的菩薩也會超越一切
All the vast heaps of gifts of all the worlds. [F.181.a]
一切世界所有廣大的佈施堆積。
If bodhisattvas giving a gift to the world do not make it
如果菩薩佈施禮物給世界不做出
Their own and do not value it as if property,
不執著為自己的，也不把它視為財產，
Then the wholesome roots grow to have great might,
那麼善根便會增長具有殊勝的力量，
Like the cloudless shining circle of the waxing moon.
如同無雲晴空中盈滿的月輪。
Through giving bodhisattvas cut off life as a ghost,
菩薩通過佈施斷除了餓鬼之生。
Cut off destitution and all the afflictive emotions,
斷除貧窮和一切煩惱，
While practicing gain an unending spread of things to use and enjoy,
在修行時，獲得無盡展開的受用之物，
And through giving cause suffering beings to mature.
並藉由佈施使苦難的眾生成熟。
By being moral they avoid the many forms of life in the animal world
通過持戒，他們可以避免轉生到畜生道的許多形態。
And the eight places that preclude a perfect human birth.
以及八無暇。
They always find a perfect human birth. By being patient they obtain
他們總是獲得暇滿人身。通過忍辱他們獲得
A most excellent and broad body, golden in color, beloved, and attractive to the world.
一個最為殊勝、廣大的身體，金色光澤，受人喜愛，對世間具有吸引力。
By persevering, bright good qualities do not decline,
通過堅持不懈，光明的功德不會衰退，
And infinite knowledge, the storehouse of the victor’s treasure, is gained.
並且獲得無邊的智慧，是勝者寶藏的儲藏。
On account of concentration they quit sense objects in disgust
因為禪定，他們厭離欲塵。
And accomplish esoteric knowledge, clairvoyance, and meditative stabilization.
並且成就密集智慧、神通和定。
And with wisdom they comprehend the basic nature of all dharmas,
並以慧來領悟一切法的本性，
Pass perfectly beyond all three realms,
完全超越三界。
And, having turned the precious wheel, as the dominant bull among humans,
並且轉動寶輪，如人中的主導公牛般，
Teach the Dharma in the world to put an end to suffering.
在世間教授法，終止苦。
Those bodhisattvas, having brought these dharmas to completion,
那些菩薩已經圓滿成就了這些法。
Look after a purified buddhafield and purified beings,
守護清淨的佛土和清淨的眾生。
Look after the line of the Buddha and the line of the Dharma,
護持佛的傳承和法的傳承，
And similarly look after the Saṅgha and all dharmas as well.
同樣地照護僧伽與一切法。
The supreme doctor who cures the sickness of the world has given
至高無上的醫生已經給予了治療世間病苦的方法
This instruction on wisdom and the awakening path titled
這個關於慧和菩提分法的教導，名為
“The Collection of Jewel Qualities, the Awakening Path,”
「寶積菩提分法」
So that all beings will obtain this path.
為使一切有情獲得此道。
84.302This was the eighty-fourth chapter, “Collection,” of “The Perfection of Wisdom in Eighteen Thousand Lines.” [B59]
84.302（結尾）