Chapter 86: Dharmodgata
第八十六品：法勇菩薩
86.1“Having said this, the bodhisattva great being Dharmodgata said to the bodhisattva great being Sadāprarudita, ‘Son of a good family, tathāgatas have not come from anywhere and have not gone anywhere. They do not move from suchness. The Tathāgata is suchness.
86.1「善男子，諸如來未曾從何處來，亦未曾往何處去。彼不動如性。如來即是如性。
86.2“ ‘Son of a good family, there is no coming or going in what is not produced. The Tathāgata is not produced.
86.2「善男子，在未生起中沒有來去。如來是未生起。」
“ ‘Son of a good family, there is no coming or going in the very limit of reality. The Tathāgata is the very limit of reality.
「善男子，在法界中沒有來也沒有去。如來即是法界。
86.3“ ‘Son of a good family, there is no coming or going in emptiness. The Tathāgata is emptiness.
86.3「善男子，空中無有來去。如來即是空。」
“ ‘Son of a good family, there is no coming or going in things as they really are. The Tathāgata is things as they really are.
「善男子，真如中無來無去。如來即是真如。」
86.4“ ‘Son of a good family, there is no coming or going in what is separated from greed. The Tathāgata is separated from greed.
86.4「善男子，在遠離貪中沒有來去。如來遠離貪。」
“ ‘Son of a good family, there is no coming or going in a cessation. The Tathāgata is a cessation.
「善男子，在滅中沒有來去。如來是滅。」
86.5“ ‘Son of a good family, there is no coming or going in the element of space. The Tathāgata is the element of space.
86.5「善男子，虛空界中無有來去。如來即是虛空界。」
“ ‘Son of a good family, the Tathāgata is not other than those dharmas. Son of a good family, the suchness of those dharmas and the suchness of the Tathāgata is a single suchness. Suchness, son of a good family, cannot be divided. Son of a good family, the one suchness is beyond being counted as two or three because of this—namely, it is not a state of being. [F.198.a]
「善男子，如來不異於彼諸法。善男子，彼諸法之如性與如來之如性是唯一的如性。善男子，如性不可分割。善男子，唯一的如性超越被計數為二或三，因為這個緣故——即它不是一個存在的狀態。
86.6“ ‘Son of a good family, it is just like this: a man oppressed by the sun at midday in the middle of the last month of the hot season might see a shimmering mirage and run after it, thinking, “I will drink some water from it.” What do you think, son of a good family, has that water come from somewhere and gone somewhere? Has it gone anywhere, to the ocean in the eastern direction, or the ocean in the southern direction, or the ocean in the western direction, or the ocean in the northern direction?’
86.6「善男子，就像這樣：有一個人在炎熱季節的最後一個月，中午時被太陽炎烤，看到閃閃發光的陽焰，就跑過去追趕，心想『我要從裡面喝水』。善男子，你認為呢？那水是從某個地方來過，又去了某個地方嗎？它去過東方的大海、南方的大海、西方的大海，或北方的大海嗎？」
86.7“Sadāprarudita said, ‘Son of a good family, given that a mirage has no water, how could it come or go? Son of a good family, a man with a naturally childish disposition, a naturally confused disposition, oppressed by the sun, sees a mirage and forms the notion of water where there is no water, even though, in its basic nature, water does not exist there.’
86.7「常啼菩薩說：『善男子，既然陽焰中沒有水，它怎麼可能有來去呢？善男子，一個本性愚癡、本性迷惑的人，被太陽炎熱所困，看到陽焰就產生有水的想法，雖然實際上那個地方在本性上根本不存在水。』」
86.8“ ‘Exactly so, son of a good family, exactly so,’ replied Dharmodgata. ‘And so too, son of a good family, do those with deep-seated attachment to a tathāgata’s form or voice mentally construct the coming or going of a tathāgata. Those who mentally construct a coming and going of a tathāgata are all said to have naturally childish dispositions, naturally confused dispositions, just like the person who forms the notion of water where there is no water. And why? It is because a tathāgata should not be viewed as a form body; the tathāgatas are dharma bodies. Son of a good family, the true nature of dharmas does not come or go, and similarly there is no coming or going of the tathāgatas.
86.8「正是如此，善男子，正是如此，」法勇菩薩回答道，「善男子，那些對如來的色身或音聲有著根深蒂固的貪執的人，他們在心中構想如來的來去。善男子，那些在心中構想如來有來去的人，都被說成具有本性的幼稚心態、本性的迷惑心態，就像那個在沒有水的地方形成水的觀念的人一樣。為什麼呢？因為如來不應該被視為色身；如來是法身。善男子，法的真實本性不來不去，同樣地，如來也不來不去。」
86.9“ ‘Son of a good family, it is just like this: there is no coming or going of a group of elephants, or a group of horses, or a group of chariots, or a group of infantry conjured up by a magician. Similarly, son of a good family, there is no coming or going of a tathāgata’s body.
86.9「善男子，譬如幻師幻化一群象、一群馬、一群車、一群步兵，都沒有來去。同樣地，善男子，如來的身也沒有來去。
86.10“ ‘Son of a good family, it is just like this: in a dream a person who has fallen asleep [F.198.b] sees one or two or three or four or five or ten or twenty or thirty or forty or fifty or even more tathāgatas than that, but when they wake up, they do not see even a single tathāgata. Son of a good family, what do you think, did those tathāgatas come from anywhere or go anywhere?’
86.10「善男子，譬如有人在夢中睡著時，見到一位、二位、三位、四位、五位、十位、二十位、三十位、四十位、五十位或更多的如來，但當他們醒來時，甚至連一位如來都看不到。善男子，你認為如何，那些如來是從某處來的，或是往某處去的呢？」
86.11“ ‘Son of a good family,’ replied Sadāprarudita, ‘there is no dharma established at all in a dream. A dream is lie. It is not real.’
86.11「善男子，」常啼菩薩回答說，「在夢中根本沒有任何法成立。夢是虛假的，不是真實的。」
86.12“ ‘Exactly, son of a good family,’ said Dharmodgata. ‘The Tathāgata has said, “All dharmas are like a dream.” Son of a good family, those who do not understand that the Tathāgata’s teaching “all dharmas are like a dream” is in accord with reality have a deep-seated attachment to a tathāgata as a name body or form body. Those who do not understand the true nature of dharmas like that mentally construct the coming or going of a tathāgata. Those foolish, ordinary people who accept that a tathāgata has come or has gone, they all have gone, are going, and will go through the six forms of life in cyclic existence, and they are all far from the perfection of wisdom; they are all far from the buddhadharmas.
86.12「確實如此，善男子，」法勇菩薩說道，「如來說過『一切法如夢』。善男子，那些不理解如來所教『一切法如夢』與實際相符的人，對如來執著於名字身或色身，執著很深。那些不理解法性像這樣的人，會心裡構想如來的來與去。那些接受如來已經來過或已經去過的愚癡凡夫，他們過去已經、現在正在、未來將會在輪迴中經歷六趣，他們全都遠離般若波羅蜜多，他們全都遠離佛法。」
86.13“ ‘Furthermore, son of a good family, those who know that the Tathāgata’s teaching “all dharmas are like a dream” is in accord with the reality that all dharmas are like a dream do not mentally construct the coming or going or production or stopping of any dharma. Those who do not mentally construct the coming or going or production or stopping of any dharma know a tathāgata as the true nature of dharmas. Those who know a tathāgata as the true nature of dharmas do not mentally construct [F.199.a] the coming or going of a tathāgata. Those who know that the true dharmic nature of a tathāgata is like that are close to unsurpassed, perfect, complete awakening, and they are practicing the perfection of wisdom. A city’s almsgiving to those śrāvakas of the Lord will not be in vain. They are each of them worthy of the world’s gifts.
86.13「而且，善男子，那些了悟如來的教導『一切法如夢』與實際相符——一切法確實如夢的人，不會心中構想任何法的生起或消滅或生成或停止。那些不心中構想任何法的生起或消滅或生成或停止的人，能夠認知如來為法性。那些認知如來為法性的人，不會心中構想如來的來去。那些了知如來的真實法性是這樣的人，已經接近無上正等菩提，而且他們正在修習般若波羅蜜多。城邑對世尊的聲聞眾進行的布施將不會徒勞，他們每一位都值得接受世人的供養。」
86.14“ ‘Son of a good family, it is just like this: The jewels that are in the ocean do not come from the eastern direction, and they do not come from the south, west, or north, the intermediate directions, or below or above—from anywhere in the ten directions—but still those jewels arise in the ocean based on the wholesome roots of those beings. They do not arise without a cause; they have originated dependently, contingent on cause, conditions, and support, and the jewels that are held back have not changed places to be somewhere else in the worlds of the ten directions. But still, when the conditions are right, those jewels separate themselves out, and when conditions are not right, the separating out of those jewels does not occur.
86.14「善男子，譬如大海中的珍寶，不從東方來，也不從南、西、北方，以及四隅方和上、下方來——即十方任何地方來——但這些珍寶仍然基於眾生的善根在大海中生起。它們不是無因而生的；它們是依緣而生、緣於因、條件和助緣而生，那些被阻隔的珍寶並未在十方世界中遷移到其他地方。但仍然，當條件適合時，那些珍寶就會自然分離出現，當條件不適合時，珍寶的分離就不會發生。」
86.15“ ‘Similarly, son of a good family, when a body of those tathāgatas comes into being, it does not come from anywhere and it does not go anywhere in the worlds of the ten directions, but still the body of those lord buddhas is not without a cause. It has come into being from earlier practice, contingent on cause and conditions, from the maturation of past actions, originated from its cause. When those conditions are right, that body comes into being, and when conditions are not right, the coming into being of that body does not manifest.
86.15「善男子，如是，當那些如來的色身生起時，它不從任何地方來，也不在十方世界的任何地方去，但是那些諸佛的色身並非無因。它從先前的修習而生起，依於因和條件，從過去業的成熟而生起，從其因而產生。當那些條件具備時，那個色身就生起，當條件不具備時，那個色身的生起就不顯現。」
86.16“ ‘Son of a good family, it is just like this: When a sound is produced from a vīṇā, it does not come from anywhere, and when it stops it does not go anywhere—it does not change places to be somewhere else. It originates dependently, contingent on causes and contingent on conditions— [F.199.b] namely, contingent on an oval-shaped trough, contingent on a leather skin, contingent on strings, contingent on a bow, contingent on the neck, and contingent on the energy the person expends on it. The sound originates from the vīṇā but that sound does not come out of the oval-shaped trough of the vīṇā, does not come out of the leather skin, does not come out of the strings, does not come out of the bow, does not come out of the neck, and does not come out of the energy the person expends on it. Rather, it resounds from the complete collection of them. Also, the stopping of that sound does not go anywhere.
86.16'善男子，譬如是。琵琶所發之聲，不從任何處而來，聲停止時亦不向任何處而去——不遷移至他處。聲音依緣而生，依因依條件而生——即依琵琶之木製音箱，依皮革，依琴弦，依琴弓，依琴頸，以及依人所付出之力而生。聲音由琵琶而生，但此聲不從琵琶之木製音箱而出，不從皮革而出，不從琴弦而出，不從琴弓而出，不從琴頸而出，亦不從人所付出之力而出。實乃由此諸因之完整和合而發響。如是，彼聲之停止亦不向任何處而去。'
86.17“ ‘Similarly, son of a good family, the bodies of those lord buddhas come into being contingent on causes and contingent on conditions. They come into being not from a single cause and from a single condition but from many wholesome roots. The separating out of a body of a buddha is not from a single wholesome root, and itis also not without a cause, coming into being from the complete collection of many causes and conditions. It has not come from anywhere, and, when the collection of causes and conditions is not there, it also has not gone anywhere.
86.17「同樣地，善男子，那些諸佛的身體是依靠因和條件而生起的。它們不是從單一的因和單一的條件生起的，而是從許多善根生起的。佛身的顯現不是從單一的善根產生的，也不是沒有因的，而是從眾多因和條件的完整集合而生起的。它沒有從任何地方來，當因和條件的集合不存在時，它也沒有到任何地方去。」
86.18“ ‘So, son of a good family, you should view the coming and going of those tathāgatas like that. Son of a good family, you should comprehend the true dharmic nature of all dharmas like that as well. Son of a good family, so long as you have the awareness that all dharmas have not been produced and have not stopped, you will be destined for unsurpassed, perfect, complete awakening and will definitely be practicing the perfection of wisdom and skillful means.’
86.18「善男子，你應當像那樣來認識如來的來與去。善男子，你也應當像那樣來理解一切法的真實法性。善男子，只要你具有一切法既未生起也未滅止的認識，你就必然趨向無上正等菩提，並且必定在修習般若波羅蜜多和方便善巧。」
86.19“When this explanation of tathāgatas not coming or going had been given, the earth shook greatly: the entirety of this great billionfold world system shook in six ways, that is, it shook, shook greatly, and shook violently; it quaked, quaked greatly, and quaked violently. [F.200.a] All of Māra’s habitations were churned up and unnerved, and the grass, branches of the trees, and forests, as many as there were, in the great billionfold world system all bowed specifically in the direction of the bodhisattva great being Dharmodgata. Flowers out of season were strewn from the sky above and a rain of flowers descended. Śatakratu, head of the gods, and the Four Mahārājas also showered down on, showered over, and showered right over the bodhisattva great being Sadāprarudita divine sandalwood powder and divine flowers and said, ‘Through your power today we have also heard a lecture sprung from the ultimate that is an explanation that is antithetical to all worlds and is not for those who take a stand on the perishable collection.’
86.19當講述如來不來不去的這個法門時，大地震動得非常厲害：這整個三千大千世界以六種方式震動，即震動、大震動、極震動；搖晃、大搖晃、極搖晃。魔羅的所有住處都被攪動得混亂不安，而在這三千大千世界中，所有的草、樹枝、樹林以及其他一切，都特別朝向菩薩摩訶薩法勇菩薩的方向彎曲。超越季節的花朵從天空飄灑下來，花雨降落。帝釋天主和四大天王也向菩薩摩訶薩常啼菩薩灑下天檀香粉和天花，並說：「今天因為你的力量，我們也聽聞了從勝義所生起的法門，這是與一切世間相違的教說，不是為那些執取常見者所設。」
86.20“Then the bodhisattva great being Sadāprarudita asked the bodhisattva great being Dharmodgata, ‘Son of a good family, what caused this great shaking of the world to happen? What is the reason for it?’
86.20「那時菩薩摩訶薩常啼菩薩問菩薩摩訶薩法勇菩薩說：『善男子，是什麼原因導致了世界出現這樣的大震動？它的原因是什麼呢？』」
86.21“ ‘Son of a good family,’ replied Dharmodgata, ‘it is because, on account of my explanation, when you asked about tathāgatas not coming and not going, eight thousand beings gained forbearance for the nonproduction of dharmas, eighty billion produced the thought of unsurpassed, perfect, complete awakening, and for sixty-four thousand beings the dust-free and stainless Dharma eye became clear.’
86.21法勇菩薩回答說：「善男子，這是因為你問我關於如來不來不去的問題，我為你作了講解，由於這個講解的力量，八千個眾生獲得了無生法忍，八十億個眾生生起了無上正等正覺的思想，六萬四千個眾生開發了無塵無垢的法眼而變得清淨。」
86.22“Then the bodhisattva great being Sadāprarudita became endowed with an immense joy and delight, thinking, ‘I have found something excellent to find, [F.200.b] because this explanation from my asking about the perfection of wisdom, and about tathāgatas not coming and going, has worked for the welfare of so many beings. Just because of this, I, with the finest wholesome root to bring unsurpassed, perfect, complete awakening to completion, will have no more uncertainty in regard to unsurpassed, perfect, complete awakening. I will, without doubt, become a tathāgata, worthy one, perfectly complete buddha.’ Endowed with that joy and delight he levitated to the height of seven palm trees into the sky and, standing there at the height of seven palm trees, thought, ‘Standing in the sky, I should show respect to the bodhisattva great being Dharmodgata.’
86.22那時菩薩摩訶薩常啼菩薩獲得極大的喜悅和歡樂，心想：「我得到了極好的東西，因為我提出關於般若波羅蜜多和如來不來不去的這個疑問，其說法對許多眾生的利益產生了作用。僅僅因為這個原因，我以最殊勝的善根來圓滿無上正等正覺，對於無上正等正覺將不再有任何疑惑。我必然會成為如來、阿羅漢、正等正覺者。」獲得這樣的喜悅和歡樂後，他騰空上升到離地七棵棕櫚樹的高度，站在那個高度，心想：「我站在空中，應當向菩薩摩訶薩法勇菩薩表示恭敬。」
86.23“Then Śatakratu, head of the gods, seeing the bodhisattva great being Sadāprarudita levitating, and knowing in his mind what he was thinking, gave him divine mandārava flowers and said, ‘Son of a good family, show respect to the bodhisattva great being Dharmodgata with these flowers. This is my assistance to you, because, son of a good family, through your power, the needs of many thousands of beings have been looked after. Son of a good family, those enthusiastic beings who remain with such enthusiasm as you have for infinite, incalculable eons for the sake of all beings are hard come by.’
86.23「那時天主帝釋看到菩薩摩訶薩常啼菩薩在虛空中浮起，用他的心知道了他的想法，便給了他天上的曼陀羅華，對他說：『善男子，用這些花去敬禮菩薩摩訶薩法勇菩薩。這是我對你的幫助，因為善男子，通過你的力量，許許多多眾生的需要都得到了照顧。善男子，那些具有像你這樣的熱情、為了一切眾生在無邊、不可算數的劫中保持這種熱情的精進眾生是很難得到的。』」
86.24“The bodhisattva great being Sadāprarudita then took those flowers from Śatakratu, head of the gods, and showered them down on, showered them over, and showered them right over the bodhisattva great being Dharmodgata and with his own body hovered over him and said to him, ‘Son of a good family, [F.201.a] I give myself to you from now on, to wait on you and to serve you.’ Having offered himself, he stayed in front of him with his palms cupped together in a gesture of supplication.
86.24菩薩摩訶薩常啼菩薩便取帝釋天主的曼陀羅華，將這些花灑向、灑遍、直至完全覆蓋菩薩摩訶薩法勇菩薩，並用自己的身體懸停在他上方，對他說：「善男子，從現在開始，我將自己獻給你，侍奉你並為你服務。」獻出自己後，他雙掌合十，以敬禮的姿態站在他面前。
86.25“Then that merchant’s daughter and the retinue of five hundred said to the bodhisattva great being Sadāprarudita, ‘Son of a good family, we too give ourselves to you. Through this wholesome root, may we too acquire those dharmas and may we too wait on the buddhas and bodhisattvas along with you and remain close by you.’
86.25「那位商人之女和五百眷屬對菩薩摩訶薩常啼說：『善男子，我們也把自己獻給你。通過這個善根，願我們也能夠獲得那些法，願我們也能和你一起侍奉諸佛和菩薩，並始終跟隨你身邊。』」
86.26“The bodhisattva great being Sadāprarudita then said to that merchant’s daughter and the five hundred, ‘Young women, if you are here with a surpassing intention in regard to me, then give yourself to me with that noblest intention and I will accept you.’
86.26常啼菩薩摩訶薩於此對那位商人之女及五百人說道：「年輕女子，如果你們對我懷抱著殊勝的思，那麼就以最高尚的思將自己獻給我，我將接納你們。」
86.27“The young women replied, ‘Out of an absolutely surpassing intention in regard to you we are imitating you. With the noblest of intentions we give ourselves to you to do with as you want.’
86.27那些年輕女子回答道：「我們是出於對您最殊勝的思，而模仿您的行為。我們以最高的思，將自己獻給您，任您差遣。」
86.28“Then the bodhisattva great being Sadāprarudita, having adorned the five hundred led by the merchant’s daughter with all adornments, and having decked out the five hundred carriages, gave them all to the bodhisattva great being Dharmodgata, saying, ‘I offer these attendants and these five hundred carriages to you for your enjoyment and use.’
86.28「隨後，菩薩摩訶薩常啼用各種莊嚴品裝飾了以商人之女為首的五百位女眾，又裝飾了五百輛車乘，全部獻給菩薩摩訶薩法勇，說道：『我將這些侍者和這五百輛車乘奉獻給你，供你享受和使用。』」
86.29“Then Śatakratu, head of the gods, complimented that son of a good family, ‘Excellent, excellent, son of a good family! Bodhisattva great beings should give all their personal possessions away like that. [F.201.b] Bodhisattva great beings with that sort of thought to give things away will quickly and fully awaken to unsurpassed, perfect, complete awakening. In that way, having worshiped the Dharma preachers, they are able to hear about the perfection of wisdom and skillful means, because those previous tathāgatas, worthy ones, unsurpassed, perfectly complete buddhas while they were previously pursuing the career of a bodhisattva also continually gave things away like that, inquired about the perfection of wisdom and skillful means, and fully accomplished unsurpassed, perfect, complete awakening.’
86.29"帝釋天主讚歎那位善男子說：'善哉善哉，善男子！菩薩摩訶薩應當像那樣捨棄自己所有的物品。菩薩摩訶薩具有那樣樂於施捨的心念，將會迅速圓滿覺醒無上正等正覺。就這樣，他們禮敬法師，能夠聽聞關於般若波羅蜜多和方便善巧的教法，因為那些過去的如來、阿羅漢、正等正覺佛在從前修行菩薩道的時候，也同樣不斷地施捨物品，詢問關於般若波羅蜜多和方便善巧的教法，並且圓滿成就了無上正等正覺。'"
86.30“Then, to fully grow the wholesome root of the bodhisattva great being Sadāprarudita, the bodhisattva great being Dharmodgata accepted the five hundred girls led by the merchant’s daughter and the five hundred carriages and, having accepted them, returned them to the son of a good family, Sadāprarudita.
86.30「那時，為了充分增長菩薩摩訶薩常啼的善根，菩薩摩訶薩法勇接受了由商人女兒領導的五百名女子和五百輛馬車，接受之後，又將它們歸還給善男子常啼。」
86.31“Then the bodhisattva great being Dharmodgata got up from his seat and went into his house. When the sun had set it occurred to the bodhisattva great being Sadāprarudita to think, ‘I have come like this on account of wanting the Dharma, so were I to sit or lie down it would not be becoming of me. It would not be good, so I will remain in these two ways of carrying myself—either standing or walking about—until the bodhisattva great being Dharmodgata comes back to teach the Dharma.
86.31「然後菩薩摩訶薩法勇從座而起，進入房舍。當日落時，菩薩摩訶薩常啼心中生起如是念：『我如此前來是為了想得法，如果我坐下或躺下，這對我是不得體的。這是不善的，所以我將保持這兩種行持方式——要麼站著，要麼行走——直到菩薩摩訶薩法勇回來為我開示法。』」
86.32“The bodhisattva great being Dharmodgata then became absorbed in a meditative stabilization for seven years, remaining in the countless, infinite meditative stabilizations of a bodhisattva that come about from the perfection of wisdom and skillful means. And during those seven years the bodhisattva great being [F.202.a] Sadāprarudita did not think about sense experience, did not think a malicious thought, did not think a violent thought, and was not greedy for a taste. On the contrary, he only thought, ‘When will the bodhisattva great being Dharmodgata emerge? We must arrange the bodhisattva great being Dharmodgata’s Dharma seat on which the son of a good family will sit and expound the Dharma, and we must sprinkle water on the ground in the place where the bodhisattva great being Dharmodgata will be teaching the perfection of wisdom and skillful means, and we must smooth it out well and strew various flowers upon it.’ Those five hundred girls led by the merchant’s daughter followed the bodhisattva great being Sadāprarudita in the training, passing the time in the two ways of carrying themselves and using him as the model for everything they had to do.
86.32「菩薩摩訶薩法勇於是進入一個三昧，在那個三昧中停留了七年，這是由般若波羅蜜多和方便善巧所產生的、菩薩無邊無數的三昧。在那七年中，菩薩摩訶薩常啼沒有想過感官享樂，沒有生起過惡念，沒有生起過傷害的念頭，也沒有貪求過任何味道。相反地，他只是想著：『菩薩摩訶薩法勇什麼時候才會從三昧中出來呢？我們必須為菩薩摩訶薩法勇準備好法座，讓這位善男子坐在上面來講述法教。我們必須在菩薩摩訶薩法勇即將講授般若波羅蜜多和方便善巧的地方灑水，把地面打掃乾淨，鋪上各種各樣的花。』那五百位以商人之女為首的年輕女子跟隨著菩薩摩訶薩常啼接受教訓，用站著或行走的兩種方式來消磨時光，並以他作為榜樣來做他們必須做的一切事情。」
86.33“Then the bodhisattva great being Sadāprarudita heard a divine sound announcing, ‘In a week the bodhisattva great being Dharmodgata will emerge from meditative stabilization, and having emerged he will take a seat in the middle of the city and teach the Dharma.’ Having heard that divine voice, the bodhisattva great being Sadāprarudita felt great pleasure, rapture, and joy; he was overjoyed and felt a mental happiness. Together with the five hundred girls led by the merchant’s daughter, he swept that spot and set up a Dharma seat decorated with all the jewels. Then those young women each took off their upper shawls and spread them over that seat on which the bodhisattva great being Dharmodgata was to sit and teach the Dharma.
86.33那時，菩薩摩訶薩常啼菩薩聽到天聲宣布說：「一週後，菩薩摩訶薩法勇菩薩將從定中出現，出現後他將坐在城中央，開演佛法。」聽到這個天聲後，菩薩摩訶薩常啼菩薩感到極大的樂、喜悅和歡喜，他欣喜若狂，心中充滿快樂。他與商人女兒率領的五百位女子一起，打掃那個地方，設置了用各種珍寶裝飾的法座。之後那些年輕女子各自脫下上衣，鋪在菩薩摩訶薩法勇菩薩將要坐著開演佛法的法座上。
86.34“Then, when the bodhisattva great being Sadāprarudita wanted to sprinkle water [F.202.b] on that spot, Māra the wicked one made all the water disappear so that the bodhisattva great being Sadāprarudita, unable to find water anywhere, would become depressed and unhappy and change his mind, so that his wholesome root would shrivel up and those acts of worship would lose their luster. Māra having made the water disappear, Sadāprarudita sought everywhere but could not find water.
86.34「那時，菩薩摩訶薩常啼想要在那個地方灑水，惡魔魔羅使所有的水都消失了，目的是讓菩薩摩訶薩常啼找不到水，因而感到沮喪不安、改變心意，使他的善根枯萎，那些供養的行為也失去光彩。魔羅使水消失後，常啼菩薩四處尋找卻找不到水。」
86.35“It then occurred to the bodhisattva great being Sadāprarudita to think, ‘I will stab my body and sprinkle my blood on this spot. Why? Because this spot is very dusty, and it would not be proper were dust particles to come from here and land on the body of the bodhisattva great being Dharmodgata. What should I do with this body of mine that is definitely subject to destruction? It is better my body is destroyed in this sort of action than in an action over which I have no power. Put there because of the desire for sense gratification caused by sense objects, it is absolutely not appropriate that many hundreds and thousands of such bodies of mine have been destroyed under such conditions.’
86.35「那時菩薩摩訶薩常啼菩薩心中想到：『我將刺穿自己的身體，把血灑在這個地方。為什麼呢？因為這個地方塵埃很多，如果塵埃粒子從這裡飄起來，落在菩薩摩訶薩法勇菩薩的身體上，那就不恰當了。我應該怎樣對待這個必然會毀滅的身體呢？與其讓身體在我無法控制的行為中被毀滅，不如讓它在這樣的善行中被毀滅。它因為被欲貪和欲塵所驅使而放在這裡，絕對不應該讓我的這樣許多百千個身體在那樣的條件下被毀滅。』」
86.36“The bodhisattva great being Sadāprarudita then took a sharp sword, stabbed all over his body, and sprinkled his blood all around on that very spot; and all those five hundred young ladies led by the merchant’s daughter, following the bodhisattva great being Sadāprarudita in their training, took sharp swords, stabbed all over their own bodies, and sprinkled their blood on that spot too. Māra the wicked one found no change in the minds of the bodhisattva great being Sadāprarudita and those young ladies that would have provided him an opportunity to stand in the way of their virtuous practice.
86.36「那時菩薩摩訶薩常啼菩薩拿起鋒利的劍，在全身各處刺傷，將血灑在那個地方四周；那五百位由商人之女領導的年輕女子，跟隨菩薩摩訶薩常啼菩薩的修行，也拿起鋒利的劍，在自己的全身各處刺傷，將血灑在那個地方。惡魔魔羅找不到菩薩摩訶薩常啼菩薩和那些年輕女子心中的任何變化，這本來可以給他機會去阻礙他們的善法修行。」
86.37“Then it occurred to Śatakratu, head of the gods, to think, ‘It is amazing how much this bodhisattva great being Sadāprarudita wants the Dharma, how firm he is [F.203.a] in his commitment, how armed he is with the great armor, how little he concerns himself with his body, life, and possessions, and how he has set out in order to reach unsurpassed, perfect, complete awakening, which is to say, with the surpassing aspiration, “Having fully awakened to unsurpassed, perfect, complete awakening, I will free beings from the infinite sufferings of saṃsāra.” ’
86.37「那時帝釋天主心想：『這位菩薩摩訶薩常啼菩薩對於正法的渴求真是令人驚嘆，他的誓願是多麼堅定，他用多麼偉大的甲冑武裝著自己，他對身體、生命和財產是多麼漠視，他已經出發是為了證得無上正等菩提，也就是說，他懷著殊勝願力，『我要證得無上正等菩提，從而將眾生從輪迴的無邊苦難中解救出來。』』」
86.38“Then Śatakratu, head of the gods, employed his controlling power to turn all that blood into divine sandalwood water, and the supreme, sublime, inconceivable fragrance of that divine sandalwood water completely filled five hundred yojanas around that spot with its aroma.
86.38「那時，天主帝釋運用他的力量，將所有的血變化為天檀香水，那天檀香水最上、最殊勝、不可思議的香氣完全充滿了那個地點周圍五百由旬的範圍。」
86.39“Śatakratu, head of the gods, then said to the bodhisattva great being Sadāprarudita, ‘Excellent, excellent, son of a good family! Your perseverance is inconceivable, and your desire for the Dharma and your search for the Dharma are unsurpassed. Son of a good family, those previous tathāgatas, worthy ones, perfectly complete buddhas also fully accomplished unsurpassed, perfect, complete awakening with such a surpassing aspiration, such perseverance, and such a desire for the Dharma.’
86.39帝釋天主對菩薩摩訶薩常啼菩薩說道：「善哉，善哉，善男子！你的精進是不可思議的，你對法的渴望和對法的追求是無上的。善男子，那些過去的如來、阿羅漢、正等正覺佛也都是以這樣的殊勝願、這樣的精進和這樣的對法的渴望而圓滿成就無上正等菩提的。」
86.40“Then it occurred to the bodhisattva great being Sadāprarudita to wonder, ‘I have spread out the Dharma seat for the bodhisattva great being Dharmodgata, I have swept this spot, and I have sprinkled it, but now, where am I going to find flowers to strew over this spot and to strew over the bodhisattva great being Dharmodgata when he is explaining the Dharma?’
86.40「那時，菩薩摩訶薩常啼菩薩心裡想：『我已經為菩薩摩訶薩法勇菩薩鋪設了法座，我也已經掃淨了這個地方，我也已經灑水了，但現在，我到哪裡去找花來灑在這個地方，以及灑在菩薩摩訶薩法勇菩薩講法時所坐之處呢？』」
86.41“Śatakratu, head of the gods, then said to the bodhisattva great being Sadāprarudita, [F.203.b] ‘Son of a good family, take these divine mandārava flowers and spread flowers around on those places. You should also strew them over the bodhisattva great being Dharmodgata when he is sitting on the lion throne explaining the Dharma.’ Saying that, he gave him a thousand loads of mandārava flowers. The bodhisattva great being Sadāprarudita took those flowers and spread some of them on that spot, and some of them he kept to strew over the bodhisattva great being Dharmodgata.
86.41帝釋天主隨後對菩薩摩訶薩常啼說：「善男子，你拿這些天曼陀羅華，在那些地方灑上花朵。當菩薩摩訶薩法勇坐在獅子座上講說法時，你也應該向他灑花。」說完這話，他給了常啼一千擔曼陀羅華。菩薩摩訶薩常啼拿著那些花，在那個地方灑了一些，還留下一些花來在菩薩摩訶薩法勇講法時向他灑去。
86.42“Then, after seven years had passed, the bodhisattva great being Dharmodgata emerged from meditative stabilization, came specifically to where the seat for teaching the Dharma was, sat on the seat that had been spread out, and taught the perfection of wisdom at the head of a surrounding retinue of many hundreds of thousands. The moment the bodhisattva great being Sadāprarudita saw the bodhisattva great being Dharmodgata, he obtained a happiness just like that of a monk when he is absorbed in the first concentration with single pointed attention.
86.42隨後，過了七年，菩薩摩訶薩法勇菩薩從禪定中出定，專門來到法座所在之處，坐在已經鋪設好的座位上，在數百千眷屬圍繞的頭陀之中，為眾講說般若波羅蜜多。菩薩摩訶薩常啼菩薩一見到菩薩摩訶薩法勇菩薩，就獲得了一種快樂，就像比丘專注於初禪中一心不亂的快樂一樣。
86.43“You should know this bodhisattva great being Dharmodgata’s exposition of the perfection of wisdom as this: All dharmas are the same, so the perfection of wisdom is the same; all dharmas are isolated, so the perfection of wisdom is isolated; all dharmas do not move, so the perfection of wisdom does not move; all dharmas do not falsely project anything, so the perfection of wisdom does not falsely project anything; all dharmas are not puffed up, so the perfection of wisdom is not puffed up; all dharmas have one taste, so the perfection of wisdom has one taste; [F.204.a] all dharmas are limitless, so the perfection of wisdom is limitless; all dharmas do not arise, so the perfection of wisdom does not arise; all dharmas do not cease, so the perfection of wisdom does not cease; space has no limits, so the perfection of wisdom has no limits; the ocean has no limits, so the perfection of wisdom has no limits; Sumeru is a complex of colors, so the perfection of wisdom is a complex of colors; space is without thought construction, so the perfection of wisdom is without thought construction; form is limitless, so the perfection of wisdom is limitless, and similarly, feeling, perception, volitional factors, and consciousness are limitless, so the perfection of wisdom is limitless; the earth element is limitless, so the perfection of wisdom is limitless; the water element, fire element, and wind element are limitless, so the perfection of wisdom is limitless; the space element is limitless, so the perfection of wisdom is limitless; the diamond-like dharma, is the same so the perfection of wisdom is the same; all dharmas are unadulterated, so the perfection of wisdom is unadulterated; all dharmas are unfindable, so the perfection of wisdom is unfindable; all dharmas are in the same state of disintegration, so the perfection of wisdom is in the same state of disintegration; all dharmas are without exertion, so the perfection of wisdom is without exertion; and all dharmas are inconceivable, so the perfection of wisdom is inconceivable.
86.43「你們應當這樣了知菩薩摩訶薩法勇菩薩對般若波羅蜜多的論議：一切法相同，故般若波羅蜜多相同；一切法寂滅，故般若波羅蜜多寂滅；一切法不動，故般若波羅蜜多不動；一切法不虛妄分別，故般若波羅蜜多不虛妄分別；一切法不高舉，故般若波羅蜜多不高舉；一切法同一味道，故般若波羅蜜多同一味道；一切法無邊際，故般若波羅蜜多無邊際；一切法不生，故般若波羅蜜多不生；一切法不滅，故般若波羅蜜多不滅；虛空無邊際，故般若波羅蜜多無邊際；大海無邊際，故般若波羅蜜多無邊際；須彌山是色彩的集合，故般若波羅蜜多是色彩的集合；虛空無戲論，故般若波羅蜜多無戲論；色無邊際，故般若波羅蜜多無邊際；同樣地，受、想、行、識無邊際，故般若波羅蜜多無邊際；地界無邊際，故般若波羅蜜多無邊際；水界、火界、風界無邊際，故般若波羅蜜多無邊際；虛空界無邊際，故般若波羅蜜多無邊際；金剛喻法相同，故般若波羅蜜多相同；一切法無染著，故般若波羅蜜多無染著；一切法不可得，故般若波羅蜜多不可得；一切法同一毀壞狀態，故般若波羅蜜多同一毀壞狀態；一切法無造作，故般若波羅蜜多無造作；一切法不可思議，故般若波羅蜜多不可思議。」
86.44“Then the bodhisattva great being [F.204.b] Sadāprarudita, while seated just like that, generated the sarvadharmasamatā meditative stabilization. He also came into the possession of the sarvadharmavivikta meditative stabilization, the sarvadharmācalana meditative stabilization, the sarvadharmāmanana meditative stabilization, the sarvadharmāstambhita meditative stabilization, the sarvadharmaikarasa meditative stabilization, the sarvadharmāparyanta meditative stabilization, the sarvadharmānutpāda meditative stabilization, the sarvadharmānirodha meditative stabilization, the gaganāparyata meditative stabilization, the samudrāparyanta meditative stabilization, the meruvicitra meditative stabilization, the gaganākalpa meditative stabilization, the rūpāparyanta meditative stabilization, the vedanā -, saṃjñā -, saṃskāra -, and vijñānāparyanta meditative stabilizations, the pṛthivīdhātvaparyanta meditative stabilization, the abdhātu -, tejodhātu -, and vāyudhātvaparyanta meditative stabilizations, the ākāśadhātvaparyanta meditative stabilization, the vajropama meditative stabilization, the sarvadharmāsaṃbheda meditative stabilization, the sarvadharmasvabhāvānupalabdhi meditative stabilization, the sarvadharmāvibhāvanāsamatā meditative stabilization, the sarvadharmaniśceṣṭa meditative stabilization, and the sarvadharmācintya meditative stabilization. Starting with those, the bodhisattva great being Sadāprarudita came into possession of six million meditative stabilization gateways.”
86.44「那時菩薩摩訶薩常啼就在那裡坐著，生起一切法平等三昧。他又獲得一切法寂滅三昧、一切法不動三昧、一切法無分別三昧、一切法無執著三昧、一切法一味三昧、一切法無邊際三昧、一切法不生三昧、一切法無滅三昧、虛空無邊際三昧、大海無邊際三昧、須彌山種種色相三昧、虛空劫三昧、色無邊際三昧、受、想、行、識無邊際三昧、地界無邊際三昧、水界、火界、風界無邊際三昧、虛空界無邊際三昧、金剛喻三昧、一切法無差別三昧、一切法自性不可得三昧、一切法差別平等三昧、一切法無作用三昧、一切法不可思議三昧。從這些開始，菩薩摩訶薩常啼獲得了六百萬個定門。」
86.45This was the eighty-sixth chapter, “Dharmodgata,” [F.205.a] of “The Perfection of Wisdom in Eighteen Thousand Lines.”
86.45（結尾）