Praising the Engendering of the Mind of Awakening
讚歎菩提心的生起
4.1At that time there was in the east—beyond countless and limitless universes—a world known as Sound of Renown. Within that universe resided a thus-gone one, a worthy one, a perfect buddha known as Majestic Mountain. Abiding and remaining present there, he taught the Dharma. The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain had just prophesied that following himself the bodhisattva Luminous Sphere of Great Splendor, who was present in the gathering there, would awaken to unsurpassable and perfect buddhahood.
4.1當時，在東方，超越無數無限的世界之外，有一個名為「聞聲」的世界。在那個世界中住著一位如來、應供、正等覺，名號為「威山」。他住在那裡，安住現前，為眾生演說法。這位世尊、如來、應供、正等覺威山剛剛授記了在場聚集中的菩薩「光明大焰珠」，他將在威山之後證得無上正等正覺。
4.2The bodhisattva Luminous Sphere of Great Splendor had witnessed the great light, heard the special sound, and sensed the ground quaking. Now he approached the blessed thus-gone Majestic Mountain and asked, “Blessed One, who is behind this light, this special sound, and the ground shaking?”
4.2菩薩光明大焰珠已經目睹了大光，聽聞了特殊的聲音，並感受到了地面震動。現在他來到世尊威山如來面前，請問：「世尊，這光、這特殊的聲音和地面震動，是誰造成的？」
4.3The blessed one, the thus-gone one, the worthy one, the perfect buddha Majestic Mountain then said to the bodhisattva Luminous Sphere of Great Splendor, “Noble son, to the west of this buddha realm, far beyond countless and limitless universes, there is a world known as Enduring. There resides the thus-gone one, the worthy one, the perfect buddha Śākyamuni. Abiding and remaining present there, he is delivering Dharma teachings on the Bodhisattva Collection to a retinue that contains incomparable bodhisattva beings. [F.47.b] Noble son, in the ten directions, throughout universes as numerous as the grains of sand in the river Ganges, there is nobody who wears an armor as strong as the one that is borne by those holy beings. Noble son, even coming to hear of these beings is extremely difficult, let alone beholding and venerating them.”
4.3威山佛、那位如來、應供、正等覺佛就向菩薩大士光明大焰珠說道：「善男子，在這個佛剎的西方，超越無數無量的世界，有一個名叫堪忍的世界。在那裡住著如來、應供、正等覺佛釋迦牟尼。他住在那裡，正在向一個眷屬說法教，那個眷屬中有無比的菩薩有情。善男子，在十方，在恆河沙數那麼多的世界裡，沒有人穿著那些聖者所承擔的那樣堅固的盔甲。善男子，即使只是聽聞這些有情，都極其困難，更何況見到他們和禮敬他們呢。」
4.4“Blessed One,” said the bodhisattva Luminous Sphere of Great Splendor, “I wish to go to that world known as Enduring, so that I may see, venerate, and serve the blessed thus-gone Śākyamuni, and so that I may see those bodhisattva great beings who bear such inconceivable armor.”
4.4光明大焰珠菩薩說道：「世尊，我想前往那個名叫堪忍的世界，以便能見到、禮拜並侍奉福德的釋迦牟尼如來，也好能見到那些承擔如此不可思議鎧甲的菩薩大士。」
4.5“Noble son, if you know that the time has come, then go,” replied the blessed Majestic Mountain. “Offer that blessed one these seven lotus flowers, and tell him that the blessed thus-gone Majestic Mountain inquires whether he has encountered but little hardship and discomfort, and whether he remains healthy, strong, and at ease.”
4.5「善男子，若知時至，汝便可去，」祝福的威山說道。「將這七朵蓮花獻給那位世尊，並轉達如來威山的問安——祝願世尊少遭苦惱，身體安康強健。」
4.6The bodhisattva great being Luminous Sphere of Great Splendor then looked at the thus-gone Majestic Mountain. He bowed his head to the Thus-Gone One’s feet and then left. As fast as an athlete can stretch out or bend an arm, the bodhisattva Luminous Sphere of Great Splendor now disappeared from that universe and instantaneously appeared here in the world of Enduring. Arriving at the Kalandakanivāpa in the Veṇuvana by Rājagṛha he went before the Blessed One. He bowed his head to the Blessed One’s feet and sat to one side. [F.48.a] Then he addressed the Blessed One: “Blessed One, the blessed thus-gone Majestic Mountain inquires whether you have encountered but little hardship or discomfort, and whether you remain healthy, strong, and at ease. He also sends you these lotus flowers.”
4.6菩薩大士光明大焰珠於是觀看如來威山。他向如來的足下頂禮，隨後離開。迅速如運動員伸展或彎曲手臂般，菩薩光明大焰珠從那個世界消失，瞬間出現在堪忍世界。來到王舍城竹園的迦蘭陀竹園，他來到世尊面前。他向世尊的足下頂禮，坐在一側。於是他對世尊說道：「世尊，世尊如來威山問候您是否遭遇了少許的苦難或不適，以及您是否保持健康、強健和安樂。他也送您這些蓮花。」
4.7The Blessed One accepted the flowers and asked, “Luminous Sphere of Great Splendor, is that blessed one free from ailments? Is he strong and does he remain unchanged and happy?”
4.7世尊接受了這些蓮花，問道：「光明大焰珠，那位世尊是否無有病痛？他是否強健，並且保持不變而安樂？」
4.8“Yes, Blessed One,” replied Luminous Sphere of Great Splendor, “he is free from ailments and strong. He remains unchanged and happy within his buddha realm.”
4.8「是的，世尊，」光明大焰珠菩薩回答說，「他沒有病痛，身體強壯。他在自己的佛剎中保持不變，安樂自在。」
4.9The Blessed One now gave the lotus flowers to the bodhisattva Ajita and said, “Ajita, so that you may perfect the branches of awakening, take these lotuses and use them to engender roots of virtue.”
4.9世尊現在把蓮花給了菩薩阿吒多，並說：「阿吒多，為了讓你圓滿覺支，拿著這些蓮花，用它們來生起善根。」
4.10The bodhisattva Ajita, receiving thus the seven great lotus flowers, in turn passed them on to Bhadrapāla and other such incomparable bodhisattvas, including Ratnākara , Susārthavāha, Naḍadatta, Indradatta, Varuṇa, Balabhadra, Uttaramati, Viśeṣamati, Vardhamānamati, Amoghadarśin , Susaṃprasthita, Suvikrāntavikrāmin, Nityodyukta, Anikṣiptadhura, Sūryagarbha, Jagatīṃdhara, Dharaṇidhara, Able Intelligence, Anantamati , Trailokyavikrāmin, Anantavikrāmin , Unfathomable Subduer , [F.48.b] Leader Revealing All Objects of Perception, Dṛḍhamati, Aprameyavikrāmin, Meaningful Diligence, Lion of Powerful Diligence, Moving with the Power of Meaningful Steps, Joyous Acumen, Tīkṣṇapratibhāna, Gambhīrapratibhāna, Boundless Acumen , Aprameyapratibhāna, Mañjuśrīkumārabhūta, Padmagarbha, Elephant of Infinity, Knowing neither Increase nor Decrease, Dharmodgata, Ratnapāṇi, Meaningful Glory , Immovable Subjugator , Aśoka , Vigataśoka , Engagement without Difference, Untiring Diligence, Becoming a Womb, Strīvivarta, Becoming a Man, Becoming a Sentient Being, Jālinīprabha, Infinite Essence, Lotus in the Buddha’s Hand, Padmapāṇi, Gandhahastī , Armor of Lion-like Understanding, Meaningful Armor , Irreproachable Armor, Armor of Entering All Realms, Armor of Profound Conduct, Bearer of the Armor Beyond Change and Free from Weariness, Spreader of Flowers , Jewel Flower , Clarifier of the Meaningful Name, Propagator of the Meaningful Name , Bearer of the Armor of All Objects of Perception, Bearer of the Armor of Constant Joy, Bearer of the Armor of Constant Longing, Bearer of the Armor of Impartiality, Bearer of the Armor of Glorious Equality, Bearer of the Fierce, Force of Joy, Force of Benevolence, Śrīharṣa , Nandika, Actualizing the Branches of Awakening, Bearer of the Armor of Never Parting from the Buddhas, Bearer of the Armor of Turning the Dharma Wheel, Bearer of the Armor of the Unimpeded Wheel, [F.49.a] Bearer of the Armor of Total Relinquishment, Bearer of the Armor of Non-Appropriation, Bearer of the Armor of Being Unperturbed, Bearer of the Armor of Keeping the Lineage of the Buddhas Unbroken, Candrāvaloka, Glorious Light of Qualities, Sārthavāha, Mahāsārthavāha, Supreme Accumulations , Supreme Array, Ratnavyūha, Sarvasiddhārtha, Meaningful Splendor, Glorious Guidance, Guiding Victory Banner, Certain Guidance, Śānta, Perfector, Buddhabhadra, Supriya, Joyous Victor, Jitendriya, Jayasena, Crushing Subduer, Śatrumardana, Without Malice Toward Enemies, Universally Renowned , King of Fame , Increasing Wealth, Mitra, Divine Friend, Growing Friend, Bearer of the Single Parasol, Ratnacchatra , Sunakṣatra , Dharma , Dharmadeva, Vimala , Stainless Hero, Moving with Heroic Strength, Moving with Infinite Strength, Moving with Meaningful Strength, Subduer with Infinite Steps , Treading with Tremendous Power, and Action Beyond Differences. Thus, in all, seventy-seven thousand bodhisattvas received the seven lotus flowers.
4.10菩薩阿吒多接受了這七朵大蓮花，隨後將它們傳遞給了賢護菩薩和其他無可比擬的菩薩們，包括寶藏、妙義乘、那答多、因陀羅多、伐樓那、力賢、勝慧、增慧、無礙見、善出、善超動、常精進、不棄重擔、日藏、世界持、持地、聰慧、無邊慧、三界超越、無邊超越行、無邊調、普照一切相者、堅慧、無邊步履超越、義精進、力精進獅子、義步力動、喜樂慧、銳慧、深慧、無邊智佛、無邊慧、文殊師利菩薩、蓮華藏、無邊象、不增不減知者、法生、寶手、義光、不動伏佛、阿育王、無憂、不異相應、不厭精進、成為女性、女性轉變、成為男性、成為眾生、網光、無邊精要、佛手中的蓮花、蓮華手、香象、獅心甲、義鎧、無瑕甲、入一切界甲、深行甲、超越變化無疲惫甲持者、花布、寶花佛、義名澄清者、義名說者、一切相甲持者、常樂甲持者、常渴甲持者、平等甲持者、光明等甲持者、持烈力、喜力、慈悲力、吉祥喜佛、歡喜佛、現前覺支、不離諸佛甲持者、轉法輪甲持者、無礙輪甲持者、總放棄甲持者、不執持甲持者、無動搖甲持者、保持諸佛不斷傳承甲持者、月光見、德光光明、義載、大商主、最上聚集、最上莊嚴、寶莊嚴、一切義成、義妙光、光明導引、導引勝幡、確定導引、寂靜、圓滿者、佛賢、善愛、喜樂勝者、調伏根、勝軍、摧伏敵者、敵摧、無瞋敵者、普名聞、名王、增長財富、密友、天友、增友、單傘持者、寶傘、善星佛、法、法天神、無垢、無垢英雄、英雄力動、無邊力動、義力動、無邊步伏佛、大力踐踏者、無異行動者。如此共有七萬七千位菩薩接受了這七朵蓮花。
4.11The Blessed One said, “Elders, the Blessed One gives you these seven lotuses so that you may bring the factors of awakening to maturation. Noble sons, take these great flowers, transform them, and offer them to the Blessed One. As you transform the flowers, display your individual skillful means.”
4.11世尊說：「長老們，世尊給你們這七朵蓮花，是為了讓你們使覺支圓滿成熟。善男子們，請取這些大花朵，變化它們，並將它們供養世尊。當你們變化這些花朵時，各自展現你們的方便善巧。」
4.12Thus, when the seventy-seven thousand bodhisattvas had taken the seven lotus flowers, they offered them to the Blessed One, so that they could each display their skillful means. [F.49.b] With great love the Blessed One accepted the seven great lotuses, and then said to the bodhisattva great being Ajita, “Ajita, the Thus-Gone One has practiced diligently so that you may give rise to roots of virtue. He has practiced with supreme diligence. Ajita, a thus-gone one, a blessed one, a perfect buddha is extremely difficult to find, supremely difficult to find. Ajita, bodhisattvas are also extremely difficult to find. And why? Because, Ajita, buddha qualities manifest from bodhisattva activity. Ajita, would I now possess the ten powers of a thus-gone one if I had not earlier aroused the mind of awakening?”
4.12於是，七萬七千位菩薩領取了七朵蓮花，把它們供養給世尊，以便各自展現他們的方便。世尊以大愛心接受了七朵大蓮花，然後對菩薩摩訶薩阿吒多說：「阿吒多，如來精進修習，為了讓你們產生善根。他以最高的精進修習。阿吒多，一位如來、世尊、正等覺佛是極其難得的，最高難得的。阿吒多，菩薩也是極其難得的。這是為什麼呢？阿吒多，因為佛功德從菩薩的活動中顯現。阿吒多，如果我早先沒有引發菩提心，我現在怎麼可能擁有如來的十力呢？」
“No, Blessed One, you would not,” replied Ajita.
「世尊，不會的，」阿吒多答道。
4.13“Ajita,” asked the Blessed One, “what do you think? Would the four types of fearlessness be present now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.13世尊問阿吒多說：「阿吒多，你認為如何？如果我早先沒有發心於無上正等覺，現在四種無畏會存在嗎？」
“Blessed One, they would not,” replied Ajita.
"世尊，不會有的，"阿吒多回答說。
4.14“Ajita,” asked the Blessed One, “what do you think? Would the great love of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.14「阿吒多，你說如何呢？如果我先前沒有將意念安住在無上正等覺，如來的大愛現在會在世間顯現嗎？」世尊問道。
“No, Blessed One, it would not be present,” replied Ajita.
「世尊，沒有，它不會現前，」阿吒多回答道。
4.15“Ajita,” asked the Blessed One, “what do you think? Would the great compassion of the Thus-Gone One be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening? Or would there be any great joy, or great equanimity?” [F.50.a]
4.15"阿吒多，你認為怎樣？如果我早前沒有立志於無上正等覺，如來的大悲現在還會存在於世間嗎？或者還會有大喜、大捨嗎？"
“No, Blessed One, there would be none of these,” replied Ajita.
「沒有，世尊，這些都不會有，」阿吒多回答說。
4.16“Ajita,” asked the Blessed One, “what do you think? Would there be any of the eighteen unique qualities of the Buddha in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”
4.16「阿吒多，你認為如何？如果我早先在從事菩薩行時，沒有發心趣向無上正等覺，那麼現在世界上會有佛陀的十八不共法嗎？」世尊這樣問道。
“No, Blessed One, there would not,” replied Ajita.
「世尊，沒有的，」阿吒多回答說。
4.17“Ajita,” asked the Blessed One, “what do you think? Would any of the Thus-Gone One’s meaningful strides be manifest in the world now, if I had not earlier, when I was engaged in bodhisattva activity, set my mind on unexcelled and perfect awakening?”
4.17「阿吒多，你認為如何？如果我過去在修習菩薩行時，沒有設立心於無上正等覺，那麼如來的重要事蹟現在還會在世間中顯現嗎？」
“No, Blessed One, they would not,” replied Ajita.
「不會的，世尊。」阿吒多回答說。
4.18“Ajita,” asked the Blessed One, “what do you think? Could the lion’s gait of the Thus-Gone One be witnessed in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.18「阿吒多，你認為怎樣？如果我沒有早先將心安住於無上正等覺，現在世間還能見到如來的獅子行步嗎？」世尊如此問道。
“No, Blessed One, it could not,” replied Ajita.
「不會，世尊，」阿吒多回答說。
4.19“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s elephant gaze be manifest in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.19世尊問阿吒多道：「阿吒多，你認為如何？如果我過去沒有立志求無上正等覺，那麼如來的象王眼光現在會在世間顯現嗎？」
“No, Blessed One, it would not,” replied Ajita.
「不會的，世尊，」阿吒多回答道。
4.20“Ajita,” asked the Blessed One, “what do you think? Would the lion-like posture of the Thus-Gone One be seen in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.20「阿吒多，你以為如何？假如我早前沒有發心趣向無上正等覺，如來獅子般的威儀姿態如今還會在世間顯現嗎？」世尊問道。
“No, Blessed One, it would not be,” replied Ajita.
「沒有，世尊，不會的，」阿吒多回答。
4.21“Ajita,” asked the Blessed One, “what do you think? Would the Thus-Gone One’s indiscernible crown protuberance appear in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?” [F.50.b]
4.21「阿吒多，你認為呢？若我先前未曾立心於無上正等覺，如來的無見頂相會出現在世間嗎？」世尊如是問道。
“No, Blessed One, it would not,” replied Ajita.
「不會的，世尊，」阿吒多回答道。
4.22“Ajita,” asked the Blessed One, “what do you think? Would any of the thirty-two marks of a great being be perceptible in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.22世尊問阿吒多說：「阿吒多，你認為怎樣？如果我以前沒有立誓要證得無上正等覺，現在世間會有任何三十二相在嗎？」
“No, Blessed One, there would be none,” replied Ajita.
「不會的，世尊，不會有的，」阿吒多回答。
4.23“Ajita,” asked the Blessed One, “what do you think? Would I turn the wheel of Dharma in the world now, if had not earlier set my mind on unexcelled and perfect awakening?”
4.23「阿吒多，你怎麼看？如果我先前沒有發願心追求無上正等覺，我現在還會在世間轉法輪嗎？」世尊這樣問道。
“No, Blessed One, you would not,” replied Ajita.
「不會的，世尊，您不會的，」阿吒多回答說。
4.24“Ajita,” asked the Blessed One, “what do you think? Would the conch of Dharma be present in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.24「阿吒多，你認為怎樣？如果我早前沒有立志追求無上正等覺，現在世間會有法螺存在嗎？」世尊問道。
“Blessed One, it would not,” replied Ajita.
「世尊，不會的，」阿吒多回答。
4.25“Ajita,” asked the Blessed One, “what do you think? Would there be perfect hearers in the world now, if I had not earlier set my mind on unexcelled and perfect awakening?”
4.25「阿吒多，你認為怎樣？如果我早前沒有立志追求無上正等覺，現在世間會有圓滿的聲聞嗎？」世尊如此問道。
“No, Blessed One, there would not,” replied Ajita.
「世尊，沒有，」阿吒多回答道。
4.26“Thus, Ajita,” the Blessed One continued, “each and every element of awakening depends on the initial engendering of that mind. Ajita, the reason there are so few thus-gone ones is that bodhisattvas are so rare. Ajita, consider this analogy. If there were no butter there would no longer be any clarified butter. Likewise, Ajita, if the mind is not set on awakening one will never become a thus-gone one. Ajita, consider this analogy. When there is butter there is also an uninterrupted supply of clarified butter. Similarly, Ajita, [F.51.a] when there are bodhisattvas in the world there will also be thus-gone ones. Ajita, consider this analogy. When there is a seed there can also be a sprout. Likewise, Ajita, if there are bodhisattvas in the world there will also be thus-gone ones. Ajita, the reason thus-gone ones are so rare is therefore precisely because bodhisattvas are rare.
4.26「因此，阿吒多，」世尊繼續說道，「菩提的每一個要素都依賴於那個意念最初的生起。阿吒多，如來之所以稀少，是因為菩薩極其罕見。阿吒多，請聽這個比喻。如果沒有牛油，就不會再有澄清牛油。同樣地，阿吒多，如果意念沒有趣向菩提，就永遠不會成為如來。阿吒多，請聽這個比喻。當有牛油時，也會不間斷地產生澄清牛油。同樣地，阿吒多，當世間有菩薩時，也會有如來。阿吒多，請聽這個比喻。當有種子時，也會有芽菜。同樣地，阿吒多，如果世間有菩薩，也會有如來。阿吒多，如來之所以稀少，正是因為菩薩稀少。
4.27“Ajita, consider this analogy. Compared to the priceless jewels in the ocean, there is a greater number of valuable jewels in general. Similarly, among sentient beings there are only a few who abide by the mind of awakening. In comparison, those who keep the mindset of a hearer or a solitary buddha are so many.
4.27「阿吒多，請聽我的比喻。相比於大海中的無價珍寶，世間普通的珍貴寶石數量要多得多。同樣地，在眾生中，只有少數人堅持菩提心。相比之下，保持聲聞或辟支佛心態的人數極其眾多。」
4.28“Thus, Ajita, those who give rise to the mind of awakening are rare. They are extremely rare. Being so extremely rare, they are like the uḍumbara flower. Those who engender the mind of awakening are priceless, like priceless jewels. Those who engender the mind of awakening are greatly superior, like Mount Meru. Those who engender the mind of awakening are utterly unmoving, like space. Those who engender the mind of awakening are deep, like the ocean.
4.28「因此，阿吒多，那些生起菩提心的眾生是稀有的。他們極其稀有。由於極其稀有，他們如同優曇婆羅花。那些生起菩提心的眾生是無價的，如同無價的珍寶。那些生起菩提心的眾生是極其殊勝的，如同須彌山。那些生起菩提心的眾生是完全不動的，如同虛空。那些生起菩提心的眾生是深遠的，如同大海。
4.29“Ajita, those who engender the mind of awakening surpass a trichiliocosm filled with precious jewels. Ajita, when those who engender the mind of awakening have a physical form they are worthy of homage, and, Ajita, they will be protected by hundreds of thousands of mundane beings—gods and others. Therefore, Ajita, persist in the practice of engendering the awakened mind. Do so joyfully, forcefully, clearly, [F.51.b] boldly, and with commitment.
4.29「阿吒多，生起菩提心的眾生，超越充滿珍寶的三千大千世界。阿吒多，當那些生起菩提心的眾生具有色身時，他們值得恭敬禮拜，阿吒多，他們將受到數百萬世間的眾生——天神等眾生的保護。因此，阿吒多，要堅持修行生起菩提心的實踐。要歡喜地、努力地、清晰地、勇敢地，以及帶著堅定的承諾而為之。」
4.30“Ajita, you may then wonder what it means to engender the mind of awakening. Arousing the mind of awakening is not something that can be counted or measured. Nevertheless, Ajita, for the sake of comprehension I shall give you just an illustration, just a single example. Long ago in the past, before limitless and innumerable eons, there was a thus-gone one, a worthy one, a perfect buddha, someone wise and virtuous, a well-gone one, a knower of the world, a steersman taming beings, an unsurpassable one, a teacher of gods and humans, a blessed buddha by the name of King of Bliss. Ajita, the lifespan of that blessed one was eighty-four thousand years. Ajita, the first assembly of that blessed one’s hearers numbered seven hundred sixty million. The second assembly contained nine hundred sixty million, and the third one billion hearers. Without exception, they were all foe-destroyers who had brought an end to defilement, completed their task, completed their work, laid down the load, achieved their own objectives, exhausted the bonds to existence, and achieved liberation through the mind of equality. At that time there was a royal palace known as Immense Vista, and within that palace resided a king of royal descent who had received anointment. He was known by the name of Lion Glory, and his eminent queen gave birth to two twin boys, one named Aśoka and the other Vigataśoka .
4.30「阿吒多，你可能會想知道什麼叫做生起菩提心。生起菩提心不是什麼可以計算或衡量的事物。不過，阿吒多，為了讓你理解，我就給你講一個比喻，一個例子吧。很久很久以前，在無限無數的劫之前，有一位如來、應供、正等覺佛，他智慧圓滿、品行高尚，是位善逝、世間解、調御丈夫、無上士、天人師，這位世尊佛陀名叫樂王。阿吒多，那位世尊的壽命是八萬四千年。阿吒多，那位世尊的第一個聲聞僧團有七億六千萬人。第二個僧團有九億六千萬人，第三個僧團有十億聲聞。他們無一例外都是阿羅漢，已經滅盡了煩惱，完成了任務，完成了他們的工作，放下了重擔，成就了自己的目標，斷除了對存在的執著，通過平等心獲得了解脫。那個時代有一座王宮名叫無邊光宅，王宮裡住著一位得到加冕的國王，他出身於王族。他的名字叫獅子威光，他的貴妃為他生了兩個雙胞胎男孩，一個名叫阿育王，另一個名叫無憂。」
4.31“Ajita, one day in the palace, when the two boys had grown to be seven years old, they saw the thus-gone King of Bliss enter the royal palace together with a gathering of hearers. [F.52.a] The boy Aśoka then asked his brother, ‘ Vigataśoka , do you see the thus-gone one, the blessed one, the perfect buddha King of Bliss, as he approaches from afar?’
4.31「阿吒多，有一天在宮殿裡，當這兩個男孩長到七歲時，他們看到如來樂王與一群聲聞聚眾一起進入了皇宮。阿育王男孩便問他的哥哥說，『無憂啊，你看到那位如來、世尊、正等覺佛樂王從遠處走來嗎？』
“ ‘Yes, brother, I see him,’ replied Vigataśoka .
「是的，哥哥，我看見他了，」無憂回答說。
4.32“ ‘ Vigataśoka ,’ continued Aśoka , ‘I want to become just like the thus-gone one, the blessed one, the perfect buddha King of Bliss.” Prince Aśoka then spoke the following verses to his brother:
4.32「無憂，」阿吒多繼續說，「我想成為如同如來、世尊、正等覺佛樂王一樣的人。」王子阿吒多於是向他的兄弟唱誦了以下的偈頌：
4.37“In reply, his brother Vigataśoka spoke the following verses:
4.37「無憂王回答，說出以下偈頌：
4.40“Young Aśoka then spoke these verses to his brother Vigataśoka :
4.40「那時年輕的阿育王對他的哥哥無憂說出了這些偈頌：
4.44“Young Vigataśoka then spoke again to his brother in verse:
4.44無憂少年隨後又用偈頌對他的哥哥說道：
4.45“Young Vigataśoka then descended from the upper story of the palace and, wearing sandals made of jewels and garments worth millions, he went to the place where the thus-gone King of Bliss was residing. There he bowed his head to the thus-gone one’s feet and took a place in the gathering. Young Aśoka , on the other hand, jumped from the upper story, and in this way went before the thus-gone King of Bliss. He also wore precious garments, and he carried a jewel as his crown ornament. But as he arrived, Aśoka offered his garments and jewel to the Blessed One, and the Blessed One accepted those gifts from the boy’s hand.
4.45「小無憂隨後從宮殿的上層樓梯下來，穿著珠寶製成的鞋子和價值百萬的衣服，來到如來樂王所住的地方。他在那裡向如來的雙足頂禮，然後在大眾中找了個位置坐下。而小阿育王則從上層跳了下來，用這種方式來到如來樂王面前。他也穿著珍貴的衣服，頭上戴著珠寶作為冠飾。但當他來到時，阿育王將他的衣服和珠寶獻給世尊，世尊從這個男孩的手中接受了這些禮物。」
4.46“In this way, young Vigataśoka in fact arrived in the Blessed One’s presence later than young Aśoka , who had gotten there much earlier. When Vigataśoka noticed young Aśoka in the gathering around the thus-gone King of Bliss he asked him, ‘ Aśoka , which way did you take to have arrived here before the thus-gone one, the blessed one, the perfect buddha King of Bliss so much earlier?’
4.46"這樣一來，年輕的無憂實際上比年輕的阿育王晚到達世尊面前，因為阿育王早就已經到達了。當無憂在如來樂王周圍的集眾中注意到年輕的阿育王時，他問他說：'阿育王，你走了哪條路才能比如來、世尊、正等覺佛樂王早這麼多到達這裡？'"
4.47“ ‘Brother,’ replied Aśoka , ‘I jumped from our palace to this place where the Blessed One resides. Without any harm or injury to my body, I got here with great convenience.’ [F.53.a]
4.47阿育王回答說：「兄長，我是從我們的宮殿跳到世尊所在的這個地方。我的身體沒有受到任何傷害，非常方便地到達了這裡。」
4.48“When he had heard young Aśoka ’s reply, young Vigataśoka offered his sandals and precious garments to the Blessed One and spoke the following verse:
4.48「年輕的無憂聽到年輕的阿育王的回答後，向世尊獻上了他的涼鞋和珍貴的衣服，並說出了以下的偈頌：
4.50“In verse, young Aśoka then addressed his brother:
4.50「年輕的阿育王用偈頌向他的兄長表達：
4.58“Ajita, when young Aśoka and young Vigataśoka had spoken these verses [F.53.b] they both went forth from their homes to become monks under the thus-gone King of Bliss. As soon as they had gone forth, each one of them claimed that he would become a thus-gone one much earlier than the other. The monk Aśoka then asked the monk Vigataśoka , ‘What sort of mindset have you aroused, since you claim that you will be the first to awaken to unexcelled and perfect buddhahood?’
4.58「阿吒多，當年輕的阿育王和年輕的無憂誦完這些詩句後，他們兩人都離開家庭，在如來樂王座下出家成為比丘。他們剛一出家，就各自聲稱自己會比對方更早成為如來。比丘阿育王於是問比丘無憂說：『既然你聲稱自己會首先證得無上正等正覺，那麼你生起了什麼樣的意念呢？』」
4.59“ ‘ Aśoka ,’ replied Vigataśoka , ‘I think in this way: until I have awakened to unexcelled and perfect buddhahood, I shall never give up the mind of awakening, even if I must bring every single being to maturation by remaining in hell for a hundred thousand eons. Such is the quality of the mind that I bring forth. Aśoka , even if people come from the east, and from all the other directions, and place upon my head piles of feces, fire, or dirt, or a pot of excrement, fire, or dirt, I shall not allow that to make me angry and lose my temper. I shall not scowl angrily at such people, nor shall I speak spitefully of revenge. Instead, I shall practice the perfections for the sake of those very people who attack me. Therefore, all their acts serve only to generate the wisdom of the buddhas. All their acts serve only to engender the qualities of the buddhas. If I, in the face of such abuse, were to abandon my equipoise, then how would I be able to accomplish the perfection of patience? What should be extraordinary about this, if such circumstances for ill will would not come up? Therefore, in order to mature those very beings [F.54.a] and cause them to pass beyond suffering, I shall don my armor. Thinking in this way, I bear the armor of patience. If, when such beings seek to harm me, I attempt to retaliate, then how would I be any better than them? Aśoka , such is the armor that I bear.’
4.59「阿吒多，我這樣想：在我還沒有證得無上正等正覺之前，我永遠不會放棄菩提心，即使我必須在地獄中停留十萬劫來成熟每一個眾生。這就是我所生起的心的品質。阿吒多，即使人們從東方和其他所有方向來，把糞便、火焰或塵土，或者盛著糞便、火焰或塵土的罐子堆放在我的頭上，我也不會因此而生氣、失去脾氣。我不會向這些人怒目而視，也不會言辭刻薄地談論報復。相反地，我會為了那些攻擊我的人修習波羅蜜。因此，他們的所有行為只會生起諸佛的智慧。他們的所有行為只會產生諸佛的品質。如果我在面對這樣的辱罵時放棄了等持，我怎麼能夠圓滿忍辱波羅蜜呢？如果這樣產生惡意的情況不出現，有什麼值得稱奇的呢？因此，為了成熟這些眾生，使他們超越苦，我要穿上我的盔甲。這樣想著，我承受忍辱的盔甲。如果當這些眾生想要傷害我時，我試圖報復，那我怎麼會比他們更好呢？阿吒多，這就是我所承受的盔甲。」
4.60“The monk Aśoka then said to the monk Vigataśoka , ‘Brother, have you seen that mind of yours, which bears such armor?’
4.60比丘阿育王向比丘無憂說道：「賢弟，你曾經看見過那個穿著這樣鎧甲的意嗎？」
“The monk Vigataśoka replied, ‘If there were no mind there would not be any donning of such armor either. If there were no armor, then neither could it be shown. Aśoka , because there is mind the armor can also be shown.’
「無憂比丘回答道：『如果沒有意，就不會有披上這樣的盔甲。如果沒有盔甲，那麼它也無法被顯示出來。阿育，正因為有意，所以盔甲才能被顯示出來。』」
4.61“The monk Aśoka then told the monk Vigataśoka , ‘You must not say “Just as there is mind there is also armor”! And why not? Because, Vigataśoka , the mind is subject to arising and destruction, and is therefore like an illusion. And an illusory mind that is subject to arising and destruction is neither there nor not there. Vigataśoka , a view is involved whether something is there or not, and any such view of presence or absence is a wrong view. Whenever there is wrong view, one is on an errant path, a wrong path. One is not on the path of awakening, and hence one is far from awakening, not near it. Reaching awakening will be hard.
4.61比丘阿育王於是對比丘無憂說：「你不能說『心在的地方，護甲也就在』！為什麼呢？無憂啊，心是生滅無常的，就像幻象一樣。一個生滅無常的幻心既不真實存在也不真實不存在。無憂啊，無論說某事物存在或不存在，這都是一種觀點，而任何關於存在或不存在的觀點都是邪見。只要有邪見，人就走上了歧路、錯誤之路。就不在覺悟之道上，因此距離菩提很遠，不夠接近。要達到菩提會很困難。」
4.62“ ‘Therefore, Vigataśoka , all that is mental construction. Anything that involves mental construction and conceit is not something for a bodhisattva to rely on. What, then, should a bodhisattva rely on? A bodhisattva should not rely on anything. And why not? Because if one relies on something, one does not properly rely. Thus, a bodhisattva should [F.54.b] not be attached to anything. And why not? Because awakening is baseless. And should a bodhisattva conceptualize this, that would not be right. Why not? Because awakening is beyond concepts. If a bodhisattva should become fixed on this, that would not be right. Why not? Because awakening is beyond fixation. Should a bodhisattva think in such ways, that would not be right. Why not? Because awakening knows no concepts. If a bodhisattva determines this, that would not be right. Why not? Because awakening has no characteristics. If a bodhisattva comprehends this, that would not be right. And why not? Because awakening does not change. Should a bodhisattva believe that there is something to actualize, that would not be right. And why not? Because there is no awakening and because awakening is beyond syllables.’
4.62「因此，無憂，一切都是戲論。任何涉及戲論和慢的東西，都不是菩薩應該依靠的。那麼，菩薩應該依靠什麼呢？菩薩不應該依靠任何東西。為什麼呢？因為如果一個人依靠某樣東西，就不是正確的依靠。因此，菩薩不應該執著於任何東西。為什麼呢？因為菩提是無根的。如果菩薩對此進行概念化，那就不對了。為什麼呢？因為菩提超越概念。如果菩薩對此固執，那就不對了。為什麼呢？因為菩提超越固執。如果菩薩以這樣的方式思考，那就不對了。為什麼呢？因為菩提無有概念。如果菩薩對此做出判斷，那就不對了。為什麼呢？因為菩提無有相。如果菩薩對此有所領悟，那就不對了。為什麼呢？因為菩提不變遷。如果菩薩認為有什麼東西需要實現，那就不對了。為什麼呢？因為菩提無有所得，因為菩提超越言說。』」
4.63“The monk Vigataśoka then said to the monk Aśoka , ‘ Aśoka , why should there not be any awakening? Let me explain: Vigataśoka is here and, since I am here, there is also awakening.’
4.63無憂比丘對阿育王比丘說：「阿育王，為什麼不應該有菩提呢？讓我解釋一下：無憂就在這裡，既然我在這裡，菩提也就存在了。」
“ ‘Brother,’ replied the monk Aśoka , ‘please do not think that nonconceptual awakening either exists or does not exist. And why? Because as long as there are concepts there is no awakening. And why? Because awakening does not involve any concepts. This is how it is. Or, in other words, the more constructs, the more awakening.’
「施主，」比丘阿育王回答說，「請勿認為不涉及概念的菩提既存在也不存在。為什麼呢？因為只要有戲論，就沒有菩提。為什麼呢？因為菩提不涉及任何戲論。就是這樣。換句話說，戲論越多，菩提越多。」
4.64“ ‘Brother’ said Vigataśoka , ‘I do not understand what you mean by saying “the more constructs, the more awakening.” ’
4.64「大哥，」無憂說，「我不明白你所說的『戲論越多，菩提越多』是什麼意思。」
“The monk Aśoka then said to his brother, ‘Brother, for that reason let us together go before the blessed thus-gone King of Bliss.’
比丘阿育王隨後對他的兄弟說：「兄弟啊，為了這個原因，讓我們一起去世尊樂王如來面前吧。」
4.65“The two of them [F.55.a] then went to the place where the blessed thus-gone King of Bliss was residing. Having bowed their heads to his feet, they sat to one side, and from there they conveyed their entire conversation to the Blessed One. In response, the Blessed One expressed his approval to the one monk, saying, ‘Excellent, Aśoka .’
4.65「他們兩人隨後來到世尊樂王如來所在的地方。他們五體投地向世尊的腳禮拜，然後坐在一旁，並將整個對話內容向世尊報告。世尊聽了之後，對那位比丘表示讚許，說道：『很好啊，阿育王。』
4.66“The blessed one then turned to Vigataśoka and said, ‘ Vigataśoka , this is how it is. The more constructs, the more awakening. Why? Because all constructs are void, and so is awakening. What then is voidness? Voidness is a construct. And what are constructs? They are thought. That is to say, there are the constructs of form, feeling, perception, formation, and consciousness; the constructs of discipline and absorption; the constructs of few desires and contentment; and the constructs of being easily satisfied and being distinct. Where do constructs come from? They come from thinking, that is to say, from the thought of form to the thought of absorption—each thought is construction. Whatever is thought has no form, and thus thinking is not something with form. That which is thought is absence of thought. That which is thought is neither discipline nor anything else, up to and including contentment. And awakening is the emptiness of form. Awakening is the emptiness of feeling, perception, formation, and consciousness. So also with discipline, absorption, few desires, contentment, being easily satisfied, and being easily nourished—all are emptiness. And emptiness is neither sameness nor difference. That, precisely, is what awakening is.’ [F.55.b]
4.66「世尊隨即轉向無憂說道：『無憂，就是這樣。構想越多，菩提越深。為什麼呢？因為一切構想都是空性，菩提也是空性。那麼什麼是空性呢？空性本身就是構想。那麼什麼是構想呢？就是心。也就是說，有色、受、想、行、識的構想；有戒、定的構想；有少欲、知足的構想；以及有易滿、有區別的構想。構想從何而來呢？來自於思維，也就是說，從色的思維到定的思維—每一個思維都是構想。凡是被思維的東西都沒有形狀，因此思維本身不是有形狀的東西。被思維的東西是無思維。被思維的東西既不是戒，也不是其他任何東西，直到知足為止。而菩提是色的空性。菩提是受、想、行、識的空性。同樣，戒、定、少欲、知足、易滿、易養—一切都是空性。而空性既不是平等也不是差別。那，正是菩提。』」
4.67“When the monk Vigataśoka heard this teaching of the Dharma he gained the acceptance that phenomena do not arise. He also clearly understood what kind of mind makes someone a bodhisattva; he understood what the mind of awakening is. In this way the monks Aśoka and Vigataśoka developed special insight into, and clear knowledge of, all phenomena. With such conviction about all phenomena they persisted diligently, without any weariness or sleepiness, for eighty thousand years, whereas before they had always been involved in nothing but the pursuit of their desires. Thus, they did not give rise to any desire, anger, or dullness. Upon their death and passing, their next birth in the world took place in the buddha realm known as Harmony with a Thousand Buddha Realms , the realm of the thus-gone Saṃvṛttaskandha, and there they continued their diligent pursuits.
4.67無憂比丘聽聞這個法的教法時，獲得了無生法忍。他也清楚地瞭解了什麼樣的心使人成為菩薩；他理解了什麼是菩提心。這樣，阿育王和無憂兩位比丘對所有的法發展出了勝觀，並清晰地認知了所有的法。他們對所有的法懷著這樣的確信，堅持精進修行，沒有任何疲倦或昏沉，歷經八萬年。而在此之前，他們一直都只是在追求欲望。因此，他們沒有生起任何貪、瞋或癡。在他們死後，他們的下一次投生發生在被稱為千佛剎和諧的佛剎中，那是如來覆蘊的佛剎，在那裡他們繼續精進修行。
4.68“Ajita, in this way those two bodhisattvas went on to serve six hundred and eighty million buddhas, and in each life they lived they would always go forth and practice diligently. Then, finally, the bodhisattva great being Aśoka awakened to unexcelled and perfect buddhahood and appeared in the world as the thus-gone one, the worthy one, the perfect buddha known as Array of the Perfect Assembly. After that the bodhisattva Vigataśoka awakened to unexcelled and perfect buddhahood and he became the thus-gone one, the worthy one, the perfect buddha known as Supreme Accumulations . Ajita, the teachings of those two became extremely vast. Ajita, the lifespans of those two thus-gone ones were unfathomably long.
4.68「阿吒多，這兩位菩薩就這樣侍奉了六百八十萬位佛陀，在每一世生命中都會出家並精進修行。最後，菩薩大士阿育王證悟了無上正等正覺，在世間示現為如來、應供、正等覺佛，名號為完美集會列陣。之後菩薩無憂也證悟了無上正等正覺，成為如來、應供、正等覺佛，名號為最上聚集。阿吒多，那兩位佛陀的教法非常廣大。阿吒多，那兩位如來的壽命長得無法衡量。」
4.69“Ajita, the mind of a bodhisattva is not transferred anywhere, [F.56.a] nor is it adopted in any way. It cannot be engendered and it cannot be stopped. It does not abide. It cannot be interrupted. It does not come and it does not go. Ajita, that mind, as well as the bodhisattva, is supremely difficult to find.”
4.69「阿吒多，菩薩的心不會轉移到任何地方，也不會以任何方式被採納。它無法產生，也無法停止。它不住著。它無法被中斷。它不來也不去。阿吒多，那樣的心，以及菩薩，都是最難尋到的。」
4.70Then the Blessed One spoke the following verses:
4.70然後世尊說出以下偈頌：
4.100This concludes the fourth chapter. [B5]
4.100（結尾）