Bodhisattva Conduct
菩薩行
10.1“Śāradvatīputra, there are four qualities that bodhisattva great beings can possess to make them expert in resolving the nature of things as they are. They also give them an eloquence that is unobstructed, acute, limitless, and profound with respect to all dharmas. At that point the thus-gone ones comprehend their expertise in resolving things exactly as they are, as well as their acute and felicitous eloquence, and thus authorize them to guard the city of the Dharma for posterity.
10.1「舍利弗，菩薩大士具備四種品質，能夠擅長於如實究竟地解決諸法的本質。這些品質也給予他們對於一切法具有無礙、敏銳、無限、深遠的辯才。此時如來領悟他們在如實究竟地解決事物方面的專精，以及他們敏銳且吉祥的辯才，因此授權他們為了後世而守護法的城邑。」
10.2“Śāradvatīputra, what are those four qualities? Bodhisattvas take constant delight in the attitude of relying constantly on their having going forth, such that they apply themselves to the practice of renunciation and are never contented when pursuing the Dharma. Having heard the Dharma and pursued it, they share it liberally with all beings. [F.183.a] They are never lazy to teach the Dharma, and with a knowledge that all phenomena perish, they practice non-referential concentration; they also cultivate recollecting the Buddha for the sake of awakening, with the thought that the Buddha is the most exalted among all beings. They do not apprehend any marks based on the observation of a body. Śāradvatīputra, those are the four qualities that bodhisattva great beings possess that give them unobstructed eloquence with respect to all phenomena, such that a thus-gone one authorizes them to guard the city of the Dharma for posterity.
10.2「舍利弗，那四個特質是什麼？菩薩應當時時欣樂依止出家的態度，以此方式精進於出家的實踐，在追求法時永不知足。聽聞法並追求法之後，他們應當慷慨地與一切有情分享法。他們在教導法時永不懈怠，具有一切法都必然滅盡的智慧，他們實踐無所緣的定；他們也為了菩提而修習念佛，心想佛陀是一切有情中最殊勝的。他們不執著基於對身體的觀察而生起的任何相。舍利弗，這些就是菩薩大士所具有的四個特質，這些特質賦予他們對一切法的無礙辯才，使得如來授權他們世世代代守護法的城邑。」
10.3“Śāradvatīputra, moreover, there are four qualities that bodhisattva great beings can possess so that they do not forget the Dharma even after parting from this life. What are these four? They should not be contented with the pursuit of Dharma and with giving the gift of Dharma; for, Śāradvatīputra, the son or daughter of noble family with this first quality will not forget even upon parting from this life. Furthermore, Śāradvatīputra, bodhisattvas should encourage many other beings also to perfectly uphold unexcelled and perfect awakening, and thus repeatedly extol the qualities of the Thus-Gone One; for, Śāradvatīputra, bodhisattvas with this second quality will not forget even upon parting from this life. Furthermore, Śāradvatīputra, bodhisattvas should be accepting of the profound; for, Śāradvatīputra, bodhisattvas with this third quality will not forget even upon parting from this life. Furthermore, Śāradvatīputra, in order to please the Thus-Gone One, bodhisattva great beings should not be mentally distracted and, in order to bring the Thus-Gone One’s teaching to mind, they should have introspection and mindfulness, and die with acceptance of the profound; for, Śāradvatīputra, bodhisattvas with this fourth quality will not forget even upon parting from this life.”
10.3「舍利弗，又，菩薩大士具足四種功德，乃至捨此壽命，亦不忘失法。是四種者何？第一，不應於法追求中滿足，亦不應於法施中滿足。舍利弗，具足此初種功德之善男子、善女人，乃至捨此壽命，亦不忘失。復次，舍利弗，菩薩應勸勉眾多有情圓滿受持無上正等覺，並反覆讚歎如來之功德。舍利弗，菩薩具足此第二種功德，乃至捨此壽命，亦不忘失。復次，舍利弗，菩薩應對深法具足忍。舍利弗，菩薩具足此第三種功德，乃至捨此壽命，亦不忘失。復次，舍利弗，菩薩大士為令如來歡喜，不應心意散亂，並為憶念如來之教，應具足觀察與念，以及以忍捨此壽命。舍利弗，菩薩具足此第四種功德，乃至捨此壽命，亦不忘失。」
10.4These were the Thus-Gone One’s words. Having so taught, the teacher continued: [F.183.b]
10.4這是如來的言語。教導完後，師父繼續說道：
10.18“Śāradvatīputra, there are four qualities that those who have entered the Great Vehicle will accomplish above all. These four are as follows: Śāradvatīputra, when the awakening of buddhas is in decline and the sublime Dharma is disappearing, bodhisattvas will make efforts to pursue the sublime Dharma. When thus-gone ones’ memorials are delapidated, bodhisattvas will restore them and, even as they discard their bodies and lives, they will not discard the Dharma. When seeing beings suffering, it evokes compassion. To have developed compassion causes them to strengthen their efforts further, thus eliciting the thought, ‘Once I have accomplished the wisdom of awakening, I will teach the Dharma to quell all the suffering of those beings.’
10.18「舍利弗，進入大乘的人們將會完成四種殊勝品質。這四種如下：舍利弗，當諸佛的菩提衰退，殊勝的法即將消亡時，菩薩將致力於追求殊勝的法。當如來的塔破敗時，菩薩將修復它們，即使捨棄自己的身命，他們也不會捨棄法。當看到眾生在苦難中時，會引發慈悲。培養慈悲使他們進一步加強努力，從而產生這樣的心念：『一旦我成就了覺悟的智慧，我就會為那些眾生傳授法來平息他們所有的苦難。』」
10.19“Śāradvatīputra, bodhisattvas are not content when pursuing the Dharma. Śāradvatīputra, bodhisattva great beings have a greater inspiration to pursue the Dharma. Śāradvatīputra, because of their grasp of the Great Vehicle, bodhisattva great beings are unparalleled. Śāradvatīputra, because of their wish to benefit beings, bodhisattva great beings lovingly think, ‘They have no other protector at all, so it all comes down to me alone.’ Śāradvatīputra, since they have the attitude of adhering to great compassion, bodhisattva great beings have no anger. Śāradvatīputra, because of their accomplishment of wisdom on behalf of all beings, bodhisattvas have no jealousy. Śāradvatīputra, because of benefiting all beings through the gift of Dharma, bodhisattvas have no miserliness. [F.184.b] Śāradvatīputra, to demonstrate their altruism, bodhisattvas give away all their possessions. Śāradvatīputra, bodhisattvas have no clinging to any phenomenon.
10.19「舍利弗，菩薩追求法時不知足。舍利弗，菩薩大士追求法有更大的激勵。舍利弗，因為菩薩大士掌握了大乘，所以他們是無與倫比的。舍利弗，因為菩薩大士希望利益眾生，他們慈心思想，『他們完全沒有其他的保護者，一切都只能依靠我。』舍利弗，因為菩薩大士具有執持大悲的態度，所以他們沒有瞋。舍利弗，因為菩薩為所有眾生成就了智慧，所以菩薩沒有嫉妒。舍利弗，因為菩薩透過法的布施而利益所有眾生，所以菩薩沒有慳吝。舍利弗，為了顯現菩薩的無私，菩薩捨棄他們所有的財物。舍利弗，菩薩對任何法都沒有執著。」
10.20“Śāradvatīputra, bodhisattvas smile without anger, saying, ‘Come here! You are welcome!’ Śāradvatīputra, bodhisattvas have no agitation, and when seeing beings suffering, they act compassionately and consistently exert effort. Śāradvatīputra, bodhisattvas delight in the qualities of the buddhas. Śāradvatīputra, since they proclaim the lion’s roar, bodhisattvas are not afraid. Śāradvatīputra, since they are grounded in the qualities of the buddhas, bodhisattva great beings are not timid. Śāradvatīputra, bodhisattvas make efforts to pursue the qualities of the buddhas. Śāradvatīputra, to constantly make effort and teach the Dharma, bodhisattvas course throughout the trichiliocosm. Śāradvatīputra, since bodhisattvas have come to an understanding of all phenomena, they are guardians of the victorious. Śāradvatīputra, due to their discernment of all phenomena, exactly as they are, bodhisattvas uphold their essence. Śāradvatīputra, since they understand all phenomena, bodhisattvas on their own have extracted their essence. Śāradvatīputra, out of their ability to mature beings in timely and untimely ways, bodhisattvas provide encouragement. Śāradvatīputra, since they are in harmony with the Dharma, bodhisattvas defeat those who argue against them. Śāradvatīputra, bodhisattva great beings ascertain the meaning of all phenomena. [F.185.a]
10.20「舍利弗，菩薩面帶微笑，毫無瞋心，說著『請來！歡迎你！』舍利弗，菩薩內心沒有擾亂，看到眾生受苦時，他們以慈悲心行動，持續精進努力。舍利弗，菩薩對佛陀的善法感到歡喜。舍利弗，因為他們宣說獅子吼，菩薩不感到害怕。舍利弗，因為他們植根於佛陀的善法，菩薩大士不會膽怯。舍利弗，菩薩努力追求佛陀的善法。舍利弗，為了不斷精進並教導法，菩薩遍行三千大千世界。舍利弗，因為菩薩已經領悟所有現象，他們是勝者的守護者。舍利弗，由於他們以智慧洞徹所有現象的真實本質，菩薩維持其本質。舍利弗，因為他們理解所有現象，菩薩自己已經提取其本質。舍利弗，因為他們能力以適時和非適時的方式成熟眾生，菩薩提供鼓勵。舍利弗，因為他們與法相和諧，菩薩戰勝那些與他們爭辯的人。舍利弗，菩薩大士確定所有現象的含義。」
10.21“Śāradvatīputra, bodhisattva great beings are of the caste of the qualities of the buddhas. Śāradvatīputra, bodhisattvas are the great treasure of the great jewel of the Dharma. Śāradvatīputra, bodhisattva great beings are the ocean of the Dharma, which opens out into the realization of the seal of all phenomena. Śāradvatīputra, because they avert immeasurable, innumerable disturbances, bodhisattva great beings are like the Cakravāḍa and Mahācakravāḍa mountain ranges. Śāradvatīputra, since bodhisattva great beings perfectly teach the Dharma without end, they are never finished. Śāradvatīputra, since bodhisattva great beings have minds equal to the sky, they are stainless. Śāradvatīputra, just as the sky is inexhaustible, bodhisattva great beings do not know exhaustion. Śāradvatīputra, since bodhisattva great beings are exalted in terms of virtuous qualities, they are like a mountain. Śāradvatīputra, since bodhisattva great beings are free of wanting and not wanting, they are like the earth. Śāradvatīputra, since bodhisattva great beings do not squander roots of virtue, they are like a field. Śāradvatīputra, since bodhisattva great beings fully reveal the light of Dharma, they are like the sun. Śāradvatīputra, since bodhisattva great beings dispel darkness, they are like the moon. Śāradvatīputra, since bodhisattva great beings quell the torment of desire, anger, and delusion, they are like a parasol. Śāradvatīputra, since bodhisattva great beings are the shelter, refuge, and teacher of beings, they are like the shade of a large tree. Śāradvatīputra, since bodhisattva great beings [F.185.b] are adept in all the fields of artistry, they are like a teacher. Śāradvatīputra, bodhisattva great beings derive their sustenance from fulfilling the intentions of all beings. Śāradvatīputra, bodhisattva great beings are the teachers of all beings. Śāradvatīputra, bodhisattva great beings are the support of all beings. [B15]
10.21「舍利弗，菩薩大士屬於諸佛善法的種姓。舍利弗，菩薩是法的大珍寶的大寶藏。舍利弗，菩薩大士是法的大洋，開展為一切法的印的覺悟。舍利弗，因為他們遠離無量無數的擾亂，菩薩大士如同輪圍山和大輪圍山。舍利弗，因為菩薩大士完美地無終地教導法，他們永遠不會完成。舍利弗，因為菩薩大士的心與天空相等，他們是無垢的。舍利弗，正如天空是無盡的，菩薩大士不知道耗盡。舍利弗，因為菩薩大士在善法上是優越的，他們如同山嶺。舍利弗，因為菩薩大士免於渴望與不渴望，他們如同大地。舍利弗，因為菩薩大士不浪費善根，他們如同田地。舍利弗，因為菩薩大士充分地顯現法的光芒，他們如同太陽。舍利弗，因為菩薩大士驅散黑暗，他們如同月亮。舍利弗，因為菩薩大士平息貪、瞋、癡的折磨，他們如同傘蓋。舍利弗，因為菩薩大士是有情的庇護、皈依和師長，他們如同大樹的樹蔭。舍利弗，因為菩薩大士精通於所有藝術的領域，他們如同師長。舍利弗，菩薩大士從成就一切有情的意願中獲得生命之源。舍利弗，菩薩大士是一切有情的師長。舍利弗，菩薩大士是一切有情的依靠。」
10.22Śāradvatīputra, imagine if all beings knew, as I do, how bodhisattvas abide by such actions on their behalf. Śāradvatīputra, suppose that all beings then were to give bodhisattvas all their happiness, love, and joy, while carrying the bodhisattvas on their shoulders or heads from the time when bodhisattvas first give rise to the mind of awakening up until when they sit down at the seat of awakening. And suppose that once bodhisattvas reach the seat of awakening, all beings were to lay out a single carpet of precious fabric extending from the earth to the peak of existence, and with the thought, ‘How terrible if the bodhisattva’s body were to get too hot,’ they were also to have parasols of divine materials held up all around covering them. Suppose, moreover, that all beings were also to worship, revere, and honor them with flowers, incense, garlands, and unguents. Śāradvatīputra, even respecting, honoring, and worshiping the bodhisattva great beings by performing such actions on their behalf would not be able to repay them. This is because, Śāradvatīputra, these pleasures do not approach even one hundredth of the assistance provided by bodhisattvas as they furnish all beings with the pleasure of freedom from torment—no comparison whatsoever would suffice. This is because, Śāradvatīputra, everything provided by beings is impermanent, mundane, [F.186.a] associated with the aggregates, defiled, and mutable; whereas, Śāradvatīputra, the happiness provided by bodhisattvas is undefiled, supramundane, trustworthy, devoid of intrinsic nature, and emptiness. Śāradvatīputra, this is why beings cannot benefit bodhisattvas with any of the pleasures in their possession. Śāradvatīputra, this is because bodhisattvas are those who awaken all slumbering beings. They are the circumspect for careless beings. They are the sane for insane beings. Śāradvatīputra, they are the eyes for blind beings. They are their guides. Śāradvatīputra, bodhisattva great beings are the medicine for beings afflicted with disease. They show the way to those who have embarked on the wrong path. They show the correct way to those who have strayed. Bodhisattvas inspire those who have not engendered roots of virtue to do so. Bodhisattvas inspire those who have not engendered wholesome qualities to do so. Thus, Śāradvatīputra, in short, beings have no protection, refuge, or savior except for thus-gone ones and bodhisattvas, for, Śāradvatīputra, the Buddha too has emerged from bodhisattvas.”
10.22舍利弗，假如一切眾生都像我一樣知道菩薩為了他們而進行這樣的行為。舍利弗，假如一切眾生都將他們所有的快樂、愛心和喜悅都獻給菩薩，從菩薩最初生起菩提心到他們坐在菩提座上的時候，都用肩膀或頭頂著菩薩。而且假如菩薩達到菩提座以後，一切眾生都鋪設一張珍寶布料的地毯，從大地延伸到有頂天，並且思想著「如果菩薩的身體太熱就不好了」，他們也用神聖材料製成的傘蓋四面八方為菩薩遮擋。舍利弗，假如一切眾生還用花、香、花鬘和香油來禮敬、尊敬和供養菩薩。舍利弗，即使以這樣的行為來尊敬、榮耀和供養菩薩大士，也不足以回報他們。這是因為，舍利弗，這些快樂根本比不上菩薩為一切眾生提供免除痛苦的快樂所給予的幫助——沒有任何比較能夠衡量。這是因為，舍利弗，眾生所提供的一切都是無常的、世間的、與蘊相關聯的、染污的和易變的；而舍利弗，菩薩所提供的快樂是無染污的、出世間的、可信的、沒有自性的和空性的。舍利弗，這就是為什麼眾生不能用他們所擁有的任何快樂來利益菩薩。舍利弗，這是因為菩薩是喚醒所有沉睡眾生的人。他們是粗心眾生的謹慎者。他們是狂亂眾生的理智者。舍利弗，他們是盲目眾生的眼睛。他們是眾生的引導者。舍利弗，菩薩大士是患病眾生的良藥。他們為踏上錯誤道路的眾生指示方向。他們為走錯路的眾生指示正確的道路。菩薩激勵那些還沒有生起善根的眾生去生起。菩薩激勵那些還沒有生起善法的眾生去生起。因此，舍利弗，簡而言之，眾生除了如來和菩薩以外，沒有保護者、皈依處或救度者，因為舍利弗，佛陀也是從菩薩中誕生的。
10.23The venerable Śāradvatīputra then said to the Blessed One, “Blessed One, the vehicle of bodhisattva great beings is indeed so wonderful. Moreover, it is amazing how much it beautifies themselves as well as others. Blessed One, to give a simile, it is like a pāriyātra tree whose branches are all covered with flowers in full bloom beautifying itself and others too. [F.186.b] Likewise, Blessed One, bodhisattvas fully replete with the qualities of the buddhas beautify themselves and immeasurably many beings. To give another simile, Blessed One, it is like the pāriyātra tree causing the gods of the Heaven of the Thirty-Three to dance, play, and frolic. Likewise, Blessed One, bodhisattva great beings, once they fully awaken to unexcelled and perfect buddhahood, are replete with the qualities of the buddhas. In this way, while beautifying themselves, they also cause immeasurable, innumerable beings to journey there too. Beings who have reached there, moreover, also play, frolic, and take pleasure in the masteries, powers, branches of awakening, concentrations, liberations , absorptions, and attainments. This being the case, Blessed One, who, except for lazy ones like us that fall under the sway of others, would not adhere to that vehicle? Who would not long for it? Blessed One, we are encouraged and pleased to be given and taught another teaching. For otherwise, Blessed One, in the future we would lack the power by which we could at some point impact any being based on what we have heard from the Blessed One. Blessed One, if we were henceforth to teach anyone, we would start with the Bodhisattva Vehicle at the very beginning and later teach the Hearer Vehicle. This is because, Blessed One, if we were to establish any being in awakening by encouraging them to swiftly awaken to unexcelled and perfect buddhahood, we would be returning the favor that the Thus-Gone One has done for us.” [F.187.a]
10.23尊者舍利弗對世尊說：「世尊，菩薩大士的乘確實這般妙不可言。而且，它如何既能莊嚴自己，也能莊嚴他人，令人驚嘆。世尊，打個比方，這就像帝釋樹的枝條全都被盛開的花朵覆蓋，既莊嚴自己，也莊嚴他人。同樣地，世尊，菩薩們圓滿具足諸佛的功德，既莊嚴自己，也莊嚴無量無數的眾生。再打個比方，世尊，就像帝釋樹使三十三天的天神舞蹈、嬉戲、歡樂。同樣地，世尊，菩薩大士們一旦圓滿覺悟無上正等正覺，就圓滿具足諸佛的功德。這樣，他們在莊嚴自己的同時，也使無量無數的眾生前往那裡。到達那裡的眾生，也在自在、力、覺支、定、解脫、三昧和成就中玩耍、嬉戲、享樂。既然如此，世尊，除了像我們這樣被懶惰所困、受他人支配的人，誰不會依止那個乘呢？誰不會渴望它呢？世尊，我們受到鼓舞，也很歡喜得到並聽聞這另一個教法。否則，世尊，在未來我們將缺乏力量，無法基於從世尊那裡所聽聞的法在某個時刻對任何眾生產生影響。世尊，如果我們從此以後要教導任何人，我們將從一開始就以菩薩乘開始，之後再教導聲聞乘。這是因為，世尊，如果我們能夠通過鼓勵他們迅速覺悟無上正等正覺來在菩提中建立任何眾生，我們就是在回報如來為我們所做的恩惠。」
10.24The Blessed One answered the venerable Śāradvatīputra as follows: “Śāradvatīputra, excellent! It is excellent that you have donned strong armor to delight the bodhisattva great beings. This is because, Śāradvatīputra, there will be a period and a time when not even the name of such a vehicle will exist, and when, Śāradvatīputra, such a vehicle will be ridiculed and reviled, and such sūtras will not be upheld, but discarded. Śāradvatīputra, noble sons or daughters who desire the meaning should then rely upon the meaning, rely upon the Dharma, and not dwell in crowded places. This is because, Śāradvatīputra, the assembly at that time will be inappropriate, whereas, Śāradvatīputra, my appropriate hearers will not discard, revile, or disregard such sūtras. For, Śāradvatīputra, such acts are inappropriate. And that is because, Śāradvatīputra, such childish acts are not appropriate acts, not the acts of the wise, whereas I, Śāradvatīputra, perform wise acts, not childish acts.
10.24世尊回答尊者舍利弗說：「舍利弗，很好！很好！你已經穿上堅強的盔甲來令菩薩大士歡喜。舍利弗，因為將會有一個時期，那時甚至連這樣的乘的名字都將不存在，舍利弗，那時這樣的乘將被嘲笑和詆毀，而這樣的經典將不被奉持，反而被拋棄。舍利弗，渴求法義的善男子或善女人應該那時依靠法義，依靠法，而不要住在擁擠的地方。舍利弗，因為那個時候的大眾將是不適當的，然而舍利弗，我適當的聲聞將不會拋棄、詆毀或輕視這樣的經典。舍利弗，因為這樣的行為是不適當的。那是因為舍利弗，這樣的幼稚行為不是適當的行為，不是智者的行為，而我舍利弗，進行智者的行為，而不是幼稚的行為。
10.25“Śāradvatīputra, my hearers should train as follows: Śāradvatīputra, in the future, whoever appears with devotion, learning, diligence, mindfulness, and propriety, who searches for what is virtuous, is interested in the Dharma, and makes great efforts to pursue the Dharma, will also be ridiculed and disparaged. It will be charged, ‘They are lazy. They cannot attain the result. They indulge in pleasure. They want to indulge in pleasure. Those so-called “bodhisattvas” consume what was offered out of devotion. And even though they constantly preach that vehicle, the Thus-Gone One has not taught that they are coherent and fluent speakers.’ [F.187.b] Śāradvatīputra, fools will also insult me with all manner of such divisive words, and charge that those whom the Thus-Gone One has taught to be supremely coherent and supremely fluent speakers are in fact not coherent and fluent.
10.25「舍利弗，我的聲聞應當這樣學習：舍利弗，在未來，凡是以虔誠、學問、精進、念、禮儀而出現，尋求善根，對法有興趣，並為追求法而做出大努力的人，也將遭到嘲笑和貶低。人們會說『他們懶惰。他們無法獲得果位。他們沉溺於快樂。他們想要沉溺於快樂。那些所謂的「菩薩」享用了以虔誠供養的東西。雖然他們不斷宣傳那個乘，但如來並未教導他們是無比善巧和流利的說法者。』舍利弗，愚癡之人也會用各種這樣的分裂言詞辱罵我，並聲稱那些如來教導為最高無比善巧和最高無比流利說法者的人，實際上根本不善巧和流利。」
10.26“Moreover, Śāradvatīputra, those who dwell in households will be tormented, and thus come to believe that they should have faith in those fools. I can assure you that they will disparage bodhisattva great beings who uphold such sūtras even though they see them. Śāradvatīputra, the Thus-Gone One has taught, ‘You should not harm, violate, or disparage anyone whether they are right or wrong.’ Nevertheless, they still speak to others in this way, and act in this way to me too. Just consider what will become of the collected teachings on discipline due to those fools. Śāradvatīputra, they will conceive of what is Dharma as not Dharma, and what is not Dharma as Dharma. They will conceive of what is not discipline as discipline, and discipline as what is not discipline. They will conceive of what is suitable as what is not suitable, and what is not suitable as what is suitable. They will conceive of what is free as not free, and what is not free as free. Consider, Śāradvatīputra, how they will be in error for as long as they neither understand discipline, nor fathom the depths of the Teacher’s teaching.
10.26「此外，舍利弗，那些居住在家中的人將被折磨，因此會相信他們應當對那些愚者有信心。我可以向你保證，他們將詆毀那些受持此類經典的菩薩大士，儘管他們看見了他們。舍利弗，如來曾教導說，『你們不應傷害、違反或詆毀任何人，無論他們是否正確。』然而，他們仍然以這種方式對他人說話，也以這種方式對待我。試想那些愚者將對所集合的戒律教法造成什麼影響。舍利弗，他們將把法視為非法，把非法視為法。他們將把非戒視為戒，把戒視為非戒。他們將把適當的視為不適當，把不適當的視為適當。他們將把自由的視為不自由，把不自由的視為自由。試想，舍利弗，只要他們既不理解戒律，也不領悟師父教導的深意，他們將如何陷入錯誤之中。」
10.27“Śāradvatīputra, those beings will be overwhelmed by hostility, anger, and jealousy. They will also be overwhelmed by pride. Since they praise themselves and criticize others they will be racked with jealousy and miserliness. They will be filled with non-virtuous qualities and distant from all virtuous qualities, making them irredeemable. Śāradvatīputra, those beings are to be abandoned. [F.188.a] Śāradvatīputra, I am the teacher to those with shame; I am not the one for the shameless. Śāradvatīputra, I am the teacher to the mindful, not the forgetful. Śāradvatīputra, I am the teacher to the insightful, not the foolish. Śāradvatīputra, my hearers are not those who will contravene and go against the nature respected by the thus-gone ones. For this is the reality that the thus-gone ones have trained in for a long time, the very nature of a great being, which they attained through their training. This is also the same reality that bodhisattva great beings must accomplish in order to fully awaken to unexcelled and perfect buddhahood. And it is also each of the wisdoms that bodhisattvas are equipped with to free immeasurably many beings from the web of afflictions. I am not their teacher, because, Śāradvatīputra, they are no good, no good. Śāradvatīputra, that is all I can say about them.
10.27舍利弗，那些眾生將被敵意、瞋恨和嫉妒所淹沒。他們也將被驕傲所淹沒。由於他們自讚毀他，所以將為嫉妒和慳吝所折磨。他們充滿不善法，遠離一切善法，使他們無可救藥。舍利弗，那些眾生應該被捨棄。舍利弗，我是有慚愧者的師，我不是無慚愧者的師。舍利弗，我是有念者的師，不是健忘者的師。舍利弗，我是有慧者的師，不是愚癡者的師。舍利弗，我的聲聞弟子不是那些將違逆和對抗如來所尊重的自性的人。因為這是如來長期以來所修習的真實，是大有情的自性，他們通過修習而獲得了這一點。這也是菩薩大士為了圓滿覺悟無上正等正覺而必須成就的同一真實。這也是菩薩們所具備的每一種智慧，用來將無量眾生從煩惱的網羅中解救出來。我不是他們的師，因為舍利弗，他們無可救藥，無可救藥。舍利弗，關於他們，我只能說到這裡。
10.28“Śāradvatīputra, you should dwell in a place with Dharma, not elsewhere. Be your own refuge, and do not have another refuge. Keep the Dharma, and nothing else, as your refuge. This is what you have been taught. Śāradvatīputra, how do monks come to dwell in a place with Dharma, and not elsewhere? How are they their own refuge, and not someone else? How are they, and no other, their own protector? Well, Śāradvatīputra, monks are to cultivate the applications of mindfulness and dwell free of desire. Through abandoning it they are transformed. And what, Śāradvatīputra, is the application of mindfulness? The application of mindfulness regarding the absence of entity, absence of nature, and absence of characteristics is seeing phenomena exactly as they are. [F.188.b] Śāradvatīputra, this is how mindfulness is applied by means of the absence of entity and the absence of nature. Śāradvatīputra, whoever is undeceived in this regard is called a place with Dharma, a Dharma refuge, a protector of oneself, a refuge of oneself. Śāradvatīputra, those who cultivate such an application of mindfulness are called worthy ones free of all expression, who have exhausted the defilements, and are free of afflictions, objects of generosity, tranquil, gentle, divested of faults, and brahmins who have reached the other shore of pure conduct and arrived on dry land.
10.28「舍利弗，你應該住在有法的地方，而不是別處。以自己為皈依，不要以他人為皈依。以法為皈依，而不是別的，作為你的皈依。這就是你所被教導的。舍利弗，比丘們如何才能住在有法的地方，而不是別處？他們如何以自己為皈依，而不是他人？他們如何成為自己的保護者，而不是他人？舍利弗，比丘們應當修習念住，住於遠離貪欲。通過捨棄它，他們得到轉變。舍利弗，什麼是念住？關於無我、無性、無相的念住，就是如實地看待法。舍利弗，這就是通過無我和無性來運用念住。舍利弗，在這方面不被欺騙的人，就被稱為有法的地方、法的皈依、自己的保護者、自己的皈依。舍利弗，那些修習這樣的念住的人，被稱為阿羅漢，遠離一切言說，已經窮盡了煩惱，遠離了煩惱，是佈施的對象，寧靜的，溫和的，沒有過失的，已經到達清淨行彼岸的婆羅門，登上了乾地。」
10.29“So why, Śāradvatīputra, are they called worthy ones? Śāradvatīputra, they are worthy in all virtues. Through virtuous actions they are free of all formations and they have cut the chain of all formations. Being divested of all formations, Śāradvatīputra, worthy ones have exhausted the defilements, and thereby lack the basis and circumstance for formations even to form merit, let alone non-merit. This is because, Śāradvatīputra, as the worthy ones have exhausted defilements, they have interrupted craving. Śāradvatīputra, as the worthy ones have exhausted defilements, they have escaped from all fetters and are free of all phenomena, unsullied by any phenomenon, devoid of mental attachment, unattached to the desire realm, unattached to the form realm, unattached to the formless realm, free of longing, free of craving, and free of hostility.
10.29「舍利弗，為什麼說他們是應供？舍利弗，他們在一切善根上是應供的。透過善行，他們解脫一切行，並且斷絕了一切行的鎖鏈。舍利弗，應供們既然遠離一切行，已經窮盡了煩惱，因此就沒有形成行的基礎和條件，更不用說形成功德或非功德了。這是因為，舍利弗，應供們既然窮盡了煩惱，就已經中斷了渴愛。舍利弗，應供們既然窮盡了煩惱，就已經逃脫了一切結，解脫了一切法，不被任何法所污染，沒有心的執著，不執著於欲界，不執著於色界，不執著於無色界，遠離渴望，遠離渴愛，遠離瞋恨。」
10.30“Why is it that worthy ones are said to have exhausted the defilements? Śāradvatīputra, having exhausted all their defilements, they attain exhaustion with respect to all phenomena. By having thus attained exhaustion, they are said to have exhausted the defilements. Why, then, are they said to be free of afflictions? Since all things are emptiness, they are neither afflicted, nor purified. [F.189.a] Thus being pristine and utterly unsullied by what is desired or undesired, pleasant or unpleasant, or compounded or uncompounded, they are unsullied. Thus, Śāradvatīputra, since worthy ones having exhausted the defilements means that they have abandoned all conceptual constructs, they are said to be free of afflictions.
10.30「為什麼說阿羅漢已經窮盡煩惱呢？舍利弗，已經窮盡一切煩惱的人，對於一切法都達到了窮盡的狀態。通過這樣達到窮盡，就說他們已經窮盡了煩惱。那麼，為什麼又說他們遠離了煩惱呢？因為一切事物都是空性，既不被煩惱所染，也不被清淨所染。因此，既不被所希求或不希求的事物所污染，也不被令人愉悅或不愉悅的事物所污染，也不被有為或無為所污染，他們就是清淨的。所以，舍利弗，既然阿羅漢已經窮盡煩惱是指他們已經放棄了一切概念構想，他們就被稱為遠離了煩惱的人。」
10.31“Why is it also that worthy ones are said to have exhausted the defilements? They have abandoned torment and complete misery. Since they have completely quelled torment and grant the gift of the supreme Dharma free from worldliness, they are thus called objects of generosity. Why are they called masters? Śāradvatīputra, seeing all phenomena as void, they have actualized and cultivated that state. They have perfected the sublime truth regarding all these void phenomena and expelled those with incorrect speech. Thus, they are called masters. Why are they called brahmins? This is because they have removed, discarded, and uprooted all phenomena. Being unsullied by these phenomena, they are thus divested of wicked deeds. Why are they called pacifiers? Śāradvatīputra, this is because they have pacified all wicked deeds and what is derived from all wicked phenomena.
10.31「為什麼又說阿羅漢已經窮盡煩惱呢？他們已經放棄了折磨和完全的苦難。由於他們完全平息了折磨，並施予超越世俗的最高法的佈施，所以他們被稱為供養處。為什麼稱他們為大師呢？舍利弗，他們看待一切法為空性，並已經實現和修習了這個狀態。他們對所有這些空性的法完善了至高的真理，並驅除了那些言語不當的人。因此他們被稱為大師。為什麼稱他們為婆羅門呢？這是因為他們已經去除、棄捨並拔除了一切法。由於他們不被這些法所污染，所以他們因此遠離了惡業。為什麼稱他們為寂靜者呢？舍利弗，這是因為他們已經平息了一切惡業以及源自一切惡業法的現象。」
10.32“Why are they called feelers? Śāradvatīputra, they have subdued the desire realm, the form realm, the formless realm, maturation, error, and untruth, and have also subdued karma and its maturation. So, Śāradvatīputra, since they have no concepts, they have also subdued and liberated all phenomena derived from concepts. Thus, they are called feelers. Why are they called those who have reached the other shore? Śāradvatīputra, having vanquished Māra and all the afflictions associated with the faction of Māra, they have crossed over all phenomena, reaching the other shore to arrive on dry land. Thus, they are called those who have reached the other shore. [F.189.b] Śāradvatīputra, no matter how much I describe the qualities of worthy ones who have exhausted the defilements, they themselves will never be exhausted, Śāradvatīputra.
10.32「為什麼稱他們為感受者？舍利弗，他們已經制伏欲界、色界、無色界、異熟、錯誤和虛偽，也制伏了業及其異熟。所以，舍利弗，由於他們沒有概念，他們也已經制伏並解脫了所有源於概念的法。因此，他們被稱為感受者。為什麼稱他們為已到達彼岸者？舍利弗，他們戰勝了魔和所有與魔的勢力相關的煩惱，他們已經超越了所有的法，到達彼岸而上岸。因此，他們被稱為已到達彼岸者。舍利弗，無論我如何描述已窮盡煩惱的應供者的功德，這些功德本身永遠不會窮盡，舍利弗。」
10.33“Śāradvatīputra, worthy ones who have exhausted the defilements are great fields that are completely purified and fully cultivated, with neither stones nor thorns. Śāradvatīputra, worthy ones who have exhausted the defilements, even when they are criticized and reviled, do not think, ‘I am being criticized and reviled.’ Whether they are spoken to with praise or blame, they do not think, ‘I am being spoken to with praise,’ or, ‘I am being spoken to with blame.’ Śāradvatīputra, worthy ones who have exhausted the defilements have cut the chain of all thinking.
10.33「舍利弗，已盡煩惱的阿羅漢是完全清淨、充分開墾的大福田，沒有石頭也沒有荊棘。舍利弗，已盡煩惱的阿羅漢，即使被批評和辱罵，也不會想著『我被批評辱罵了』。無論被讚美或被責備，他們也不會想著『我被讚美了』或『我被責備了』。舍利弗，已盡煩惱的阿羅漢已經斷除了一切思想的束縛。」
10.34“Śāradvatīputra, worthy ones who have exhausted the defilements have nothing to guard. Śāradvatīputra, worthy ones who have exhausted the defilements have nothing to guard whatsoever, for their faculties are well guarded and they have attained the level of certainty. This is because they are lamps of the Dharma, they are protectors of the Dharma, they are lamps for themselves, they are protectors of themselves. It is for this reason, Śāradvatīputra, that monks who abide in this way should be known as worthy ones. That is, as long as they do not discard the thus-gone ones’ awakening, or perform inappropriate acts, or perform any wicked deeds related to skillful practitioners of pure conduct, but rather set out to ensure that awakening is guarded, not violated, and not abandoned, but remains for a long time.
10.34「舍利弗，已盡煩惱的阿羅漢沒有什麼需要守護。舍利弗，已盡煩惱的阿羅漢沒有任何需要守護的，因為他們的根門已得善護，已達到確定的境地。這是因為他們是法的燈明，他們是法的保護者，他們是自己的燈明，他們是自己的保護者。正因為如此，舍利弗，如是安住的比丘應當被認識為應供者。也就是說，只要他們不捨棄如來的菩提，不進行不當的行為，不進行與清淨行的善巧修行者相關的任何惡業，反而設法使菩提得到守護，不被違犯，不被棄捨，而是長時存續。」
10.35“Śāradvatīputra, worthy ones who have exhausted the defilements have no doubt about the Dharma with respect to phenomena. Śāradvatīputra, worthy ones who have exhausted the defilements have no hesitation and are free of indecision. Śāradvatīputra, worthy ones who have exhausted the defilements have crossed—they have definitely crossed over the craggy path. They dwell on straight ground. They are straight. They have become straight. They have arrived through a straight path.”
10.35舍利弗，已盡煩惱的阿羅漢對於法中的諸法沒有疑惑。舍利弗，已盡煩惱的阿羅漢沒有猶豫，遠離了躊躇不決。舍利弗，已盡煩惱的阿羅漢已經渡過——他們確實已經渡過了崎嶇的道路。他們住在平直的地上。他們是直的。他們已經變得直的。他們已經通過直的道路到達了。
10.36The venerable Śāradvatīputra then said to the Blessed One, [F.190.a] “Blessed One, worthy ones who have exhausted the defilements do not abandon the Dharma, but search for it. This is because, Blessed One, those things done to abandon the Dharma are acts of the immature, not the acts of worthy ones.”
10.36尊者舍利弗對世尊說：「世尊，已盡煩惱的阿羅漢不放棄法，而是尋求法。世尊，這是因為那些為了放棄法而做的事是未成熟者的行為，不是阿羅漢的行為。」
10.37“Śāradvatīputra, it is so, it is so,” responded the Blessed One to the venerable Śāradvatīputra. “Śāradvatīputra, they are indeed the acts of the immature and not the acts of worthy ones. However, Śāradvatīputra, in the future there will appear monks overwhelmed by audacity. They will be convinced that they have become free of afflictions through mere concentration, mere wearing of the right clothes, and mere dwelling in the forest, and thus develop conceit. Therefore, at that time, most devout brahmins and householders and most of those with trust will also be convinced, thinking, ‘Those worthy ones are objects of generosity. They have exhausted the defilements,’ and thus believe that they should treat those monks as special. Overwhelmed in this way by honor, gain, praise, fame, and renown, those foolish monks will be convinced of their own wisdom, thinking, ‘We have those qualities. We possess those qualities. We have exhausted the defilements. We have no afflictions.’ Thus, while thinking of themselves as wise beings, they will in fact be immature beings. They will have meager comportment. The comportment of those that dwell in villages will change. The comportment of those that dwell in temples will change. The comportment of those that dwell in the forest will change. The comportment of those that dwell in the assembly will change. Their performance of physical and verbal actions will go unguarded. [F.190.b] They will develop the notion that they have no afflictions.
10.37「舍利弗，正是如此，正是如此，」世尊回答尊者舍利弗說，「舍利弗，他們確實是未成熟者的行為，而非阿羅漢的行為。然而，舍利弗，在未來會出現被大膽所淹沒的比丘。他們會確信自己通過僅有的定、僅有的穿著正確衣服和僅有的住在森林中而變得沒有煩惱，因此產生了慢。所以，在那個時候，大多數虔誠的婆羅門和居士以及大多數有信心的人也會相信，認為『那些阿羅漢是佈施的對象。他們已經窮盡了煩惱』，因此相信他們應該把那些比丘當作特別對待。以這種方式被尊敬、利益、讚歎、名聲和聲譽所淹沒，那些愚癡的比丘會相信自己的智慧，認為『我們具有那些品質。我們擁有那些品質。我們已經窮盡了煩惱。我們沒有煩惱。』因此，當他們自認為是智慧的眾生時，他們實際上卻是未成熟的眾生。他們的舉止將是貧乏的。那些住在村莊的人的舉止將改變。那些住在廟宇的人的舉止將改變。那些住在森林的人的舉止將改變。那些住在僧團的人的舉止將改變。他們身體和言語行為的表現將失去守護。他們會產生自己沒有煩惱的概念。
10.38“Today, when the hearers deliver Dharma discourses that teach profundity, disengagement, and emptiness, their audiences listen to that Dharma. With veneration and respect they harken and place their attention unwaveringly upon the teaching. However, in the future, the leaders of such fools will criticize it, reviling and ridiculing it. They will instruct each other, saying, ‘This is not the speech of the Buddha. This is not the teaching of the Teacher.’ Why will they say that? It is because they will be at odds with the Dharma, Dharma discipline, and discipline. So, believing that it is not the Dharma, they will call Dharma, non-Dharma; non-Dharma, Dharma; and non-discipline, discipline. Śāradvatīputra, they will thus speak unflatteringly about the very Dharma that they receive, and then praise themselves and disparage others. Under the sway of pride in mere discipline, mere dwelling in the forest, mere concentration, mere wearing of the right clothes, mere study, mere learning, mere possession of an assembly, mere praise, mere flattery, mere gain, mere respect, mere fame, and mere renown, they will be destroyed by the pride of self-conceit.
10.38「現在聽法的聲聞宣講深奧、遠離和空性的法語時，他們的聽眾聽聞那個法。他們以恭敬和尊重來傾聽，並專心不移地將注意力放在教法上。然而到了未來，這些愚癡者的領袖將會批評它，辱罵和嘲笑它。他們會互相教導說：『這不是佛的言語。這不是師父的教導。』他們為什麼會這樣說呢？因為他們將與法、法律和戒律相悖。所以，相信這不是法，他們會把法稱為非法；非法稱為法；非戒稱為戒。舍利弗，他們就這樣對自己接受的法說出不恭的言語，然後讚美自己，貶低他人。受到只在戒、只在住森林、只在定、只在著衣、只在學、只在聞、只在擁有僧眾、只在讚美、只在諂媚、只在利益、只在恭敬、只在名聞和只在榮譽的慢所支配，他們將被自我慢的慢所摧毀。」
10.39“When those who explain things exactly as they are teach the Dharma, those fools will only perform ever more heinous actions the more they listen to those Dharma discourses. Those fools will not think, ‘We are riddled with extremely non-virtuous actions.’ Rather, having become even more confirmed in their pride [F.191.a] and ignorance, they will abandon those Dharma discourses. Having thus performed especially heinous karma, they will end up in the Hell of Incessant Pain. They will end up in the lower realms. Śāradvatīputra, now I have resolved your doubts, so you can trust that I will also resolve such doubts about the Dharma for those Dharma preachers in the future who receive the Dharma, seek Dharma teachers, and uphold such sūtras.
10.39「當那些準確講述真實之人傳授法時，那些愚人會隨著聽聞那些法語而越來越造作極為惡劣的行為。那些愚人不會認為『我們充滿了極為不善的行為』。反而，他們會變得更加確信自己的慢與無明，然後棄離那些法語。這樣造作特別惡劣的業後，他們將會墮入無間地獄。他們將會墮入下界。舍利弗，現在我已為你解除了疑惑，所以你可以相信我也將為那些未來接受法、尋求法師、並總持這樣的經的法師解除關於法的疑惑。」
10.40“Śāradvatīputra, a thus-gone one knows all, has knowledge of all, sees all, and teaches all. Śāradvatīputra, there is no Dharma that a thus-gone one has not known, seen, or heard. Śāradvatīputra, a thus-gone one has acquired wisdom that is unimpeded throughout the three times. He is unobstructed and free. He has reached mastery and has no afflictions. He is self-arisen. He has no teacher. He proclaims the lion’s roar with ease.
10.40「舍利弗，如來知一切，具足一切知，見一切，教一切。舍利弗，沒有如來未曾了知、未曾見聞的法。舍利弗，如來已經獲得貫通三時的無礙智慧。他暢行無阻，得自在解脫。他已經達到圓滿成就，沒有煩惱。他自證成道，無需師尊。他輕鬆自在地宣說獅子吼。」
10.41“Śāradvatīputra, moreover, those fools are content with their conduct, purview, and path. They are not trained. Those fools will embark on the wrong path. Śāradvatīputra, it is for this reason that a son or daughter of noble family who has perfectly set out for unexcelled and perfect awakening should aspire for, practice, and delight in such qualities, with the thought, ‘It would not be right for me to lack strong faith in the awakening of the blessed ones and, by not considering this lack as faulty, fail to fully awaken.’
10.41「舍利弗，那些愚癡的人對自己的行為、見解和道路感到滿足，他們沒有受過訓練。那些愚癡的人會走上邪惡的道路。舍利弗，正是因為這個原因，善男子或善女人若已經為了無上正等覺而完全踏上修行之路，應當渴望、實踐並欣然接納這樣的品質，心想：『我不應該對世尊的菩提缺乏堅強的信心，也不應該因為不把這種缺乏當作過失而無法圓滿覺悟。』」
10.42“Śāradvatīputra, there are four factors which, if noble sons and daughters possess them, will cause them to abandon the awakening of the buddhas. What are those four factors? Śāradvatīputra, when noble sons or daughters fall into the hands of evil companions and not into the hands of spiritual friends, they will attend upon [F.191.b], serve, and honor those evil companions; and through so attending upon, serving, and honoring those evil companions, they will emulate them and thereby abandon awakening. Moreover, Śāradvatīputra, through strong attachment to self, bodhisattvas begin to perceive in terms of reference points, and then, upon hearing such profound Dharma discourses, they become terrified and out of fright jump off a very steep cliff; Śāradvatīputra, sons and daughters of noble family with that second factor are made to abandon awakening. Furthermore, Śāradvatīputra, noble sons and daughters who follow the proponents of the nirgranthas, or who apply the spells of the materialists, may be respected by many people, and that being the case, they do not consider the qualities of the buddhas and so are made to abandon them. Furthermore, Śāradvatīputra, bodhisattvas with perverted and degenerate discipline, who do not emulate those with proper training, abandon those who advocate austerity, criticize them, and have no devotion for them. Śāradvatīputra, noble sons or daughters with those four factors are made to abandon awakening.”
10.42「舍利弗，有四種因素，善男子善女人如果具備了這些因素，就會放棄諸佛的菩提。那四種是什麼呢？舍利弗，當善男子善女人落入惡友的手中，而不是落入善知識的手中時，他們會侍奉、服侍並尊敬那些惡友；正因為侍奉、服侍並尊敬這些惡友，他們會效仿他們，從而放棄菩提。另外，舍利弗，菩薩們因為對自我的強烈執著而開始以參照點的方式感知事物，然後，當聽到這樣深奧的法語時，他們會感到恐懼，驚恐之中從很高的懸崖上跳下去；舍利弗，具備第二種因素的善男子善女人會被導致放棄菩提。進一步地，舍利弗，追隨裸行外道信徒，或者採用唯物論者咒語的善男子善女人，可能會受到許多人的尊敬，但正因為如此，他們不會考慮諸佛的功德，因而被導致放棄它們。進一步地，舍利弗，戒律頹廢和變質的菩薩，不效仿那些受過正當訓練的人，放棄那些主張苦行的人，批評他們，對他們沒有虔誠心。舍利弗，具備這四種因素的善男子善女人會被導致放棄菩提。」
10.43The Blessed One then spoke these verses:
10.43世尊隨後說出了這些偈頌：
10.54“Śāradvatīputra, there are four qualities that those who have perfectly embarked on the Great Vehicle will have if they have set out to guard awakening. What are those four qualities? Śāradvatīputra, those who have perfectly embarked on the Great Vehicle are themselves excellent in discipline. They adhere to and are highly learned in virtuous qualities and the collected teachings on discipline. They are expert in the absolute and have not even associated with materialists. They will attain the pure awakening of a buddha, and, being inclined toward solitude, they will delight in forests and wildernesses. Śāradvatīputra, those are the four qualities that those who have embarked on the Great Vehicle have when they have set out to guard awakening.”
10.54「舍利弗，有四種善法，那些圓滿踏上大乘之路的眾生，如果他們已經發心守護菩提，就會具備這四種善法。那四種善法是什麼呢？舍利弗，那些圓滿踏上大乘之路的眾生，他們自己在戒上就很卓越。他們遵守戒律，對善法和集結的戒律教法有高深的學問。他們精通絕對的真理，甚至從未與唯物論者相交往。他們將證得佛陀清淨的菩提，並且因為傾向於獨處，他們會喜愛森林和荒野。舍利弗，這就是那些踏上大乘之路的眾生，當他們已經發心守護菩提時所具備的四種善法。」
10.55The Blessed One then spoke these verses:
10.55世尊於是說出了這些偈頌：
10.72“Śāradvatīputra, there are four qualities that will encourage and delight those who have perfectly embarked on the Great Vehicle, thus rendering them steadfast. What are those four qualities? Śāradvatīputra, having perfectly embarked on the Great Vehicle, they discard all their possessions and wealth. They adhere to all the qualities of the collected teachings on discipline. Due to their profound qualities all their wisdoms are exalted, and being so exalted, they do not abandon the Dharma, even at the cost of life and limb. They also offer pleasing necessities to all monks who preach the Dharma, who receive the sublime Dharma, and who uphold such sūtras. Śāradvatīputra, if those who have perfectly embarked on the Great Vehicle have those four qualities they will predict and confirm themselves abundantly.”
10.72「舍利弗，有四種功德能夠鼓勵和喜悅那些完美踏上大乘的人，使他們堅定不移。那四種功德是什麼呢？舍利弗，完美踏上大乘的人，他們捨棄了所有的財產和財富。他們遵守所有的戒律教法。由於他們具有深遠的功德，所以他們的智慧都得到了提升，既然如此提升，他們即使付出生命代價也不會放棄法。他們還為所有講述法、接受至高法、以及持守經典的比丘提供令人欣悅的必需品。舍利弗，如果那些完美踏上大乘的人具有這四種功德，他們將豐富地預言和肯定自己。」
10.73The Blessed One then spoke these verses:
10.73世尊隨後說出了這些偈頌：
10.92“Śāradvatīputra, if bodhisattvas possess four qualities, they will not regress or relapse from unexcelled and perfect awakening. These qualities will ensure that even after departing from this life bodhisattvas exercise the dominion of a universal monarch, pursue all the roots of virtue exactly according to their aspirations, become more powerful and physically larger, and acquire a body that is as firm as that of Nārāyaṇa. They will ensure that even after acquiring the dominion of a universal monarch, bodhisattvas will swiftly abandon the four continents and go forth from home to homelessness. They will ensure that having gone forth, bodhisattvas will acquire the four abodes of Brahmā, faultlessness, freedom from frivolity, and ease. They will ensure that after bodhisattvas die, they will be born into the world of Brahmā with a fortune equal to his, and after birth, that they acquire the very power of Brahmā.
10.92「舍利弗，如果菩薩具備四種特質，他們就不會從無上正等覺退轉或滑落。這些特質將確保菩薩即使離開了此生，仍然能夠行使轉輪聖王的統治權，完全按照他們的願望去修持一切善根，變得更加強大和身形更加高大，並獲得像那羅延一樣堅實的身體。這些特質將確保菩薩即使獲得了轉輪聖王的統治權，仍然會迅速放棄四大洲，從有家出家到無家。這些特質將確保菩薩出家後，會獲得梵住、無過失、不輕浮和安樂。這些特質將確保菩薩去世後，會轉生到梵天世界，擁有與梵天相等的福報，並且出生後，會獲得梵天的威力。」
10.93“What are those four qualities? Śāradvatīputra, bodhisattvas, upon seeing a thus-gone one’s stūpa dilapidated, take delight in restoring it, to the point of piling up as little as a single lump of clay. Second, Śāradvatīputra, at places where nothing is built, crossroads of wide streets where many people convene, they make stūpas, storied buildings, stone pillars, statues of thus-gone ones, or any other memorial to the thus-gone ones’ qualities, such as, for instance, building stūpas of a thus-gone one for when he turned the wheel of Dharma, went forth, destroyed Māra at the trunk of the Bodhi tree, showed the great miracles of a thus-gone one, showed the great passing of a thus-gone one, descended from the gods, or ascended to the god realm. Third, Śāradvatīputra, [F.194.b] when they witness schisms in the saṅgha of hearers, where fights and arguments have erupted, bodhisattvas make efforts to bring all back together and restore harmony. Fourth, Śāradvatīputra, when the teaching of the thus-gone ones is disappearing and deteriorating, bodhisattva great beings make efforts to guard and prevent from decline even as little as a single verse. Upholding the Dharma, or supporting those who preach the Dharma, they disregard life and limb, but they do not abandon the Dharma. Śāradvatīputra, if bodhisattvas who have perfectly embarked on the Great Vehicle possess those four qualities they will attain the specific qualities taught previously.”
10.93「那四種特質是什麼呢？舍利弗，菩薩們看到如來的塔破舊了，就歡喜去修復它，甚至只堆積一小塊泥土也願意做。其次，舍利弗，在沒有建築物的地方，在人們聚集的寬街路口，菩薩們建造塔、多層樓閣、石柱、如來的雕像，或其他紀念如來功德的紀念物，例如建造如來在轉法輪時、出家時、在菩提樹根部降伏魔時、展現如來的大神通時、展現如來大涅槃時、從天界降下時，或升入天界時的塔。其次，舍利弗，當菩薩們看到聲聞僧團發生分裂，出現爭執和辯論時，菩薩們努力使大家團聚，恢復和諧。其四，舍利弗，當如來的教法正在消失和衰退時，菩薩大士們努力守護，即使只是一句偈頌也不讓它衰退。菩薩們守持法，或者支持宣傳法的人，他們不顧生死，但也不放棄法。舍利弗，如果已經圓滿踏入大乘的菩薩具備那四種特質，他們就會獲得前面所教導的那些特殊功德。」
10.94The Thus-Gone One then spoke these verses:
10.94如來於是說此偈言：
10.148This concludes the tenth chapter.
10.148（結尾）