Chapter 8
第八章
8.1Then, the bodhisattva Maitreya asked a question to the Blessed One, “Blessed One, when bodhisattvas practice mental stillness and insight in the Great Vehicle, what is their support and basis?”
8.1那時，菩薩彌勒向薄伽梵提問：「薄伽梵，當菩薩在大乘修習奢摩他和毗婆舍那時，他們的所依和基礎是什麼？」
The Blessed One answered, “Maitreya, their support and basis are the discourses teaching Dharma and the constant aspiration to attain the unsurpassable, complete and perfect awakening.
薄伽梵答曰：「彌勒，他們的支持與基礎是宣說法的經典和不斷的願力，想要證得無上正等正覺。」
8.2“The Blessed One taught that four things are the referential objects of mental stillness and insight: the image with conceptualization; the image without conceptualization; the point where phenomena end; and the accomplishment of the goal.”
8.2薄伽梵教說：四種事物是奢摩他與毗婆舍那的所緣，分別是：具有概念化的影像、不具有概念化的影像、現象的終點，以及目標的成就。
“Blessed One, how many referential objects of mental stillness are there?”
「薄伽梵，心一境性的所緣有幾個？」
“There is [only] one, namely, the image without conceptualization.”
「只有一個，即沒有概念化的影像。」
“How many are the referential objects of insight?”
「毗婆舍那的所緣有多少個？」
“There is only one, namely, the image with conceptualization.”
「只有一個，即具有概念化的影像。」
“How many are the referential objects of both combined?”
「合二者的所緣有幾個？」
“There are two, namely, the point where phenomena end and the accomplishment of the goal.”
「有兩種，即現象終結之處和目標的成就。」
8.3“Blessed One, once bodhisattvas have taken as a support and basis these four things that are the referential objects of mental stillness and insight, how do they dedicate themselves to mental stillness? How do they become skilled in the practice of insight?”
8.3「薄伽梵，菩薩們一旦以這四種作為奢摩他與毗婆舍那的所緣而作為支持和依據，他們如何投入奢摩他的修習？他們如何在毗婆舍那的修習中變得熟練？」
“Maitreya, I have given to the bodhisattvas discourses teaching Dharma in the following twelve collections of teachings: sūtras, discourses in prose and verse, prophecies, poetic discourses, aphorisms, discourses for specific beings , narratives, parables, discourses on previous lives, extensive discourses, teachings on miracles, and instructions. [F.26.b] Once bodhisattvas have properly heard these explanations, once they have memorized them well, recited them, examined them, and understood them by means of discernment, they remain alone in seclusion and settle themselves in a state of inner absorption. Then, they direct their attention in that (1) they direct their attention toward the teachings they have properly contemplated and (2) continuously direct their attention inwardly toward the mind that is directing attention. As they repeatedly engage themselves in this way, their bodies and minds become flexible. The occurrence of this physical and mental flexibility is what is called mental stillness . This is how bodhisattvas dedicate themselves to mental stillness.
「彌勒，我已經給菩薩們傳授了十二類教法的經藏：經、經的散文和偈頌、預言、詩歌經、格言、針對特定有情的經、本生、譬喻、前世經、廣經、神變教法和教誨。菩薩們對這些解說已經好好地聽聞、妥善地憶持、背誦、審視，並通過思慧理解它們之後，就獨自居住在隱退之處，將自己安住於定的狀態。然後，他們這樣轉向注意：（1）轉向他們已妥善思惟的教法，以及（2）不斷向內轉向正在轉向注意的心。當他們反覆地這樣進行時，他們的身心就變得輕安。這身心輕安的出現，就被稱為奢摩他。菩薩就是這樣專注於奢摩他的。」
8.4“Once they have obtained this physical and mental flexibility, they settle in this very state and abandon some aspects of mind [corresponding to mental stillness]. Then, they apply themselves to analyzing the image that is the object of their concentration according to the teachings they have properly contemplated. Differentiating, discerning, considering , and examining in this way the cognitive aspects of the image that is the object of their concentration, accepting and wishing to do so, and distinguishing, scrutinizing, and investigating [this discerning mind in the same way] is what is called [the practice of] insight . This is how bodhisattvas are skilled in insight.”
8.4「一旦他們獲得了身心輕安，就安住於這個狀態，並放棄了與心一致的某些方面。然後，他們根據自己適當思惟過的教法，開始分析作為其定的對象的影像。以這種方式對作為其定對象的影像的認識面向進行分辨、領悟、考慮和審察，接納和願意這樣做，並以同樣的方式去區分、審視和調查這個領悟心，這就是所謂的毗婆舍那的修習。這就是菩薩如何熟練於毗婆舍那的方式。」
8.5“Blessed One, when bodhisattvas direct their attention inwardly toward the mind that takes the mind as its referential object but have not yet attained physical and mental flexibility, what do you call their practice of directing attention?”
8.5「薄伽梵，菩薩內向注意心以心為所緣，但尚未獲得身心輕安時，您將他們的注意指向稱為什麼？」
“Maitreya, this is not yet mental stillness. So you should refer to it as a practice aspiring to mental stillness.”
「彌勒，這還不是奢摩他。所以你應該把它稱為渴望奢摩他的修習。」
“Blessed One, when bodhisattvas direct their attention toward the image that is the object of their concentration according to the teachings they have properly contemplated, but they have not yet attained physical and mental flexibility, what do you call their practice of [F.27.a] directing attention?”
「薄伽梵，當菩薩根據他們正確思惟的教法，將注意力轉向作為定的所緣的影像，但尚未獲得身心輕安時，您稱他們這種轉向注意力的修習為什麼呢？」
“Maitreya, this is not yet insight. So you should refer to it as a practice aspiring to insight.”
「彌勒，這還不是毗婆舍那。所以你應該把它稱為渴望毗婆舍那的修習。」
8.6“Blessed One, should we refer to the path of mental stillness and the path of insight as being distinct or indistinct from one another?”
8.6「薄伽梵，我們應該將奢摩他的苦道與毗婆舍那的苦道稱為彼此相異還是不相異呢？」
“Maitreya, we should refer to them as neither distinct nor indistinct. Why are they not distinct? Because mental stillness takes mind, which is the referential object of insight, as its object. Why are they not indistinct? Because insight takes a conceptual image as its referential object.”
「彌勒，我們應該將它們稱為既不是相同也不是相異。為什麼它們不是相異呢？因為奢摩他以心為所緣，而心正是毗婆舍那的所緣。為什麼它們不是相同呢？因為毗婆舍那以概念影像為所緣。」
8.7“Blessed One, what image do bodhisattvas focus on as their object of concentration? Should we consider it as distinct from mind or not?”
8.7「薄伽梵，菩薩以何為影像，而取之為所緣境之定的對象呢？我們應當認為它與心是有分別的呢，還是無分別的呢？」
“Maitreya, we must consider that it is not distinct from mind. Why? Because this image is merely a representation. Maitreya, I have explained that cognition is constituted by the mere representation that is the referential object [of this cognition].”
「彌勒，我們應當認為它不是與心相區別的。為什麼？因為這個影像只是表象。彌勒，我已經解釋過，識是由那個作為[該識的]所緣的單純表象所組成的。」
“Blessed One, if this image that is the object of concentration is not distinct from the mind, how does this very mind investigate itself?”
「薄伽梵，如果這個作為所緣境的影像與心不相區別，那麼這個心本身如何能夠觀察自己呢？」
“Maitreya, [ultimately] no phenomenon whatsoever investigates any phenomenon at all. However, the mind that arises as [if it were conscious of an object] appears as [if it were investigating itself]. Maitreya, it is like this: based on a form [in front of a mirror], you see that same form on the clear surface of this mirror and realize that you are seeing a reflection, an image in which this reflection and the form [it is based on] appear to be distinct objects. Likewise, the mind arising as [if it were conscious of an object] and what is called its image, the object of concentration, appear as if they were distinct objects.”
「彌勒，從勝義上講，沒有任何現象去觀察任何現象。但是，作為所緣境而生起的心顯現出自己在觀察自己的樣子。彌勒，就像這樣：基於一個擺在鏡子前面的色法，你在這面明淨的鏡子表面上看到了同樣的色法，並且意識到你看到的是一個倒影、一個影像，在這個倒影和它所基於的色法中，它們顯現出彼此是不同的對象。同樣地，作為所緣境而生起的心和所謂的它的影像、所緣境，顯現出彼此像是不同的對象。」
8.8“Blessed One, should we say that mental images naturally present to beings , such as the appearance of material form and so forth, [F.27.b] are also not distinct from mind?”
8.8「薄伽梵，有情界自然呈現的影像，比如物質色法的顯現等，應該說這些也不異於心嗎？」
“Maitreya, we should say that they are not distinct. However, foolish beings with erroneous ideas do not understand just as it is that [mental] images are mere representations. As a consequence, their minds are mistaken.”
「彌勒，我們應該說它們不是分離的。然而，具有邪見的愚癡有情界不能如實了解影像只是表象。因此，他們的心被迷惑了。」
8.9“Blessed One, when do the bodhisattvas practice only insight?”
8.9薄伽梵，菩薩何時才唯一修習毗婆舍那？
“Whenever they direct their attention toward mental appearances without interruption.”
「當菩薩不間斷地將注意力導向心的顯現時。」
“When do the bodhisattvas practice only mental stillness?”
「菩薩何時唯修習奢摩他？」
“Whenever they direct their attention toward the unimpeded mind without interruption.”
「當他們不間斷地將注意力導向無礙心時。」
“When do they combine both insight and mental stillness and unite them evenly?”
「他們何時將毗婆舍那和奢摩他結合在一起，並使其均衡統一？」
“Whenever they direct their attention toward the one-pointedness of mind.”
「當他們的注意力持續指向心一境性時。」
“Blessed One, what is a mental appearance?”
「薄伽梵，什麼是心的顯現？」
“Maitreya, this is the referential object of insight, the conceptual image that is the object of concentration.”
「彌勒，這是毗婆舍那的所緣，是作為所緣境的概念影像。」
“What is the unimpeded mind?”
「什麼是無礙心？」
“Maitreya, it is the referential object of mental stillness, the mind that takes the image as an object.”
「彌勒，是奢摩他的所緣，心以影像為對象。」
“What is one-pointedness of mind?”
「什麼是心一境性？」
“[One-pointedness of mind is] realizing in regard to the image that is the object of concentration, ‘This is merely a representation,’ and, on realizing that, directing one’s attention toward true reality.”
「心一境性是指，對於作為所緣境的影像，認識到『這只是表象』，並且在這個認識的基礎上，將自己的注意力轉向真如。」
8.10“Blessed One, how many kinds of insight are there?”
8.10薄伽梵，毗婆舍那有幾種呢？
“Maitreya, there are three: insight arising from phenomenal appearance, insight arising from inquiry, and insight arising from awakening.”
彌勒，有三種：從現象生起的毗婆舍那，從尋求生起的毗婆舍那，和從覺悟生起的毗婆舍那。
“What is insight arising from phenomenal appearance?”
「什麼是從現象而生的毗婆舍那？」
“It is the insight in which attention is directed exclusively toward a conceptual image, the object of concentration.”
「它是毗婆舍那，其中注意力完全指向概念影像，即所緣境。」
“What is insight arising from inquiry?”
「什麼是從詢問而生的毗婆舍那？」
“It is the insight in which attention is directed in order to perfectly understand whatever phenomena were not yet understood by means of wisdom.” [F.28.a]
「它是毗婆舍那，其中注意力被導向以便透過智慧完全理解那些尚未被理解的現象。」
“What is insight arising from awakening?”
「什麼是從覺悟而生的毗婆舍那？」
“It is the insight in which attention is directed on whatever phenomena one perfectly understood by means of wisdom in order to attain the happiness of liberation.”
「那就是毗婆舍那，其中的注意力是針對任何透過智慧已經圓滿理解的現象而得以引導，以便證得解脫的喜樂。」
8.11“How many kinds of mental stillness are there?”
8.11「有多少種奢摩他？」
“There are three kinds of mental stillness corresponding to the unimpeded mind. Maitreya, it is also said to be of eight kinds: the first, second, third, and fourth meditative absorptions, the domain of the infinity of space, the domain of infinite cognition, the domain of nothingness, and the domain of neither conception nor lack of conception. It is also of four kinds: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity.”
「有三種奢摩他，與無礙心相應。彌勒，也說有八種：第一、第二、第三、第四禪定，空無邊處定，識無邊處定，無所有處定，非想非非想處定。也有四種：無量慈，無量悲，無量喜，無量捨。」
8.12“Blessed One, you have mentioned ‘mental stillness and insight that are established in Dharma’ and ‘mental stillness and insight that are not established in Dharma.’ What do these terms mean?”
8.12「薄伽梵，您提到『在法中得以確立的奢摩他與毗婆舍那』和『在法中未得以確立的奢摩他與毗婆舍那』。這些術語是什麼意思呢？」
“Maitreya, the mental stillness and insight that are established in Dharma are the mental stillness and insight whose object is in agreement with phenomenal appearance as presented in the teachings that bodhisattvas have understood and contemplated.
「彌勒，建立在法上的心和毗婆舍那，是其所緣與菩薩已經理解和思惟的教法中所呈現的現象相一致的心和毗婆舍那。」
“You should know that the mental stillness and insight that are not established in Dharma are the mental stillness and insight whose object, being unrelated to the teachings that bodhisattvas have understood and contemplated, is based on other instructions or precepts, such as taking as referential objects putrefying or festering corpses as well as any other similar objects, the impermanence of all conditioned phenomena, the suffering [inherent to all conditioned phenomena], the selflessness of all phenomena, and nirvāṇa as the state of peace.
「你應當知道，未建立在法中的心靈寧靜和毗婆舍那，是其所緣對象與菩薩已經理解和思維過的教法無關，而是基於其他教誨或戒律的心靈寧靜和毗婆舍那。例如以腐爛或化膿的屍體作為所緣對象，以及任何其他類似的對象，包括一切有為法的無常、所有有為法固有的苦、一切現象的無我，以及涅槃作為寧靜的狀態。」
“Maitreya, regarding this, I consider those bodhisattvas who follow the teaching based on the mental stillness and insight established in Dharma to possess sharp faculties. As for those faithfully following the teaching based on the mental stillness and insight that are not established in Dharma, I consider them to possess inferior faculties.” [F.28.b]
「彌勒，關於此事，我認為那些依據建立在法中的奢摩他與毗婆舍那而追隨教法的菩薩，具有銳利的根機。至於那些忠實追隨未建立在法中的奢摩他與毗婆舍那教法的人，我認為他們具有劣弱的根機。」
8.13“Blessed One, you also mentioned ‘the mental stillness and insight with a specific teaching as a referential object’ and ‘the mental stillness and insight with a universal teaching as a referential object.’ What do these terms mean?”
8.13「薄伽梵，您也提到了『以具體教法為所緣的奢摩他和毗婆舍那』和『以普遍教法為所緣的奢摩他和毗婆舍那』。這些術語的意思是什麼？」
“Maitreya, suppose that bodhisattvas practice the mental stillness and insight that take as a referential object an individual teaching, such as a specific discourse, among all the teachings they have understood and contemplated. This is called mental stillness and insight with a specific teaching as a referential object .
「彌勒，假設菩薩在所有他們已經理解和思惟的教法中，修習以個別的教法（譬如某一部經）作為所緣的心理寧靜與毗婆舍那。這就叫做具有特定教法作為所緣的心理寧靜與毗婆舍那。
Now, suppose that bodhisattvas unify, condense, subsume, or gather teachings from various discourses into a single one, thinking that all these teachings converge toward true reality, lean toward true reality, and tend toward true reality; converge toward awakening, lean toward awakening, and tend toward awakening; converge toward nirvāṇa, lean toward nirvāṇa, and tend toward nirvāṇa; and converge toward a shift in one’s basis of existence, lean toward a shift in one’s basis of existence, and tend toward a shift in one’s basis of existence. Thinking that all these teachings actually refer to the immeasurable and infinite virtuous truth, they direct their attention [toward their referential object]. This is [called] mental stillness and insight with a universal teaching as a referential object .”
現在，假設菩薩們將來自各種經典中的教法統一、凝聚、包含或聚合為一個整體，思惟所有這些教法都趨向於真如、傾向於真如、趣向於真如；趨向於覺悟、傾向於覺悟、趣向於覺悟；趨向於涅槃、傾向於涅槃、趣向於涅槃；趨向於轉變生存基礎、傾向於轉變生存基礎、趣向於轉變生存基礎。思惟所有這些教法實際上都指向無量無邊的殊勝真理，他們將注意力指向其所緣。這就是所謂的以普遍教法為所緣的奢摩他和毗婆舍那。
8.14“Blessed One, you also mentioned mental stillness and insight ‘with a fairly universal teaching as a referential object,’ ‘with a highly universal teaching as a referential object,’ and ‘with an infinitely universal teaching as a referential object.’ What do these terms mean?”
8.14「薄伽梵，您還提到了奢摩他和毗婆舍那『以相當普遍的教法為所緣』、『以高度普遍的教法為所緣』和『以無限普遍的教法為所緣』。這些術語是什麼意思？」
“Maitreya, suppose the bodhisattvas gather together [the meaning of] each of the twelve collections of my teaching, from the sūtras up to the extensive discourses, the teachings on miracles, and the instructions. [F.29.a] Having done so, they direct their attention toward this referential object. This should be known as the mental stillness and insight with a fairly universal teaching as a referential object .
「彌勒，假設菩薩們聚合我教法的十二部分，從經到廣大的經文、關於神變的教法和教誨，每一部分的意義。[F.29.a] 這樣做之後，他們將注意力指向這個所緣。這應該被認為是以相當普遍的教法為所緣的奢摩他和毗婆舍那。」
When the bodhisattvas gather together all the teachings or discourses they have understood and contemplated and then direct their attention onto this referential object, this should be known as the mental stillness and insight with a highly universal teaching as a referential object .
當菩薩們匯集在一起他們所理解和思維的所有教法或經典，然後將注意力轉向這個所緣，這應該被認識為具有高度普遍教法為所緣的奢摩他和毗婆舍那。
“When the bodhisattvas gather together the teachings imparted by the tathāgatas that refer to the infinite truth, the infinite words and letters expressing it, and the ever-increasing infinite wisdom and eloquence of the tathāgatas and then direct their attention toward this referential object, this should be known as the mental stillness and insight with an infinitely universal teaching as a referential object .”
「當菩薩匯聚如來所傳授的、指向無邊真理的教法，以及表達這些真理的無邊文字和詞句，還有如來不斷增長的無邊智慧和辯才，然後將注意力導向這個所緣對象時，這就應當了知為以無邊普遍教法為所緣的奢摩他和毗婆舍那。」
8.15“Blessed One, how do bodhisattvas obtain mental stillness and insight with a universal teaching as a referential object?”
8.15「薄伽梵，菩薩如何獲得以普遍教法作為所緣的奢摩他與毗婆舍那？」
“Maitreya, you should know that they obtain them through five causes: (1) At the time of directing their attention, they destroy all supports of corruption in every moment. (2) After giving up the variety of conditioned phenomena, they rejoice in the joy of Dharma. (3) They perfectly know the immeasurable and unceasing brilliance of Dharma in the ten directions. (4) They bring together, without conceptualizing them, the phenomenal appearances that are imbued with the accomplishment of the goal and in harmony with the element conducive to purification. (5) In order to attain, perfect, and accomplish the truth body, they seize the most supreme and auspicious cause.”
「彌勒，你應當知道，他們通過五個原因而獲得：（1）在導向他們的注意力的時候，他們在每一刻摧毀烦恼的所有支持。（2）放棄了各種有為法之後，他們在法的喜樂中歡欣。（3）他們完全認知十方中法的無量無盡的光輝。（4）他們聚集充滿了目標成就並與清淨相應的元素的現象，而不去概念化它們。（5）為了達成、圓滿和成就法身，他們把握最至高無上和吉祥的原因。」
8.16“Blessed One, how should we know at which point the bodhisattvas cognize and obtain the mental stillness and the insight that have a universal teaching as a referential object?”
8.16「薄伽梵，菩薩在什麼時候認識和獲得以普遍教法為所緣的奢摩他和毗婆舍那呢？」
“Maitreya, you should know that they cognize them on the first bodhisattva stage, Utmost Joy, and obtain them on the third stage, Illuminating. Maitreya, in spite of this, even beginners among bodhisattvas should not abstain from training in them and directing their attention toward their referential object.”
「彌勒，你應當知道，他們在第一菩薩地歡喜地認知它們，在第三地離垢地獲得它們。彌勒，儘管如此，即使是菩薩中的初學者也不應該放棄對它們的修習，以及將心思投注於它們的所緣。」
8.17“Blessed One, in what way do mental stillness and insight become a concentration associated with mental engagement and investigation? [F.29.b] In what way do they become a concentration not with mental engagement but with investigation only? In what way do they become a concentration without either mental engagement or investigation?”
8.17「薄伽梵，奢摩他與毗婆舍那如何成為具有尋與伺的定？如何成為只具有伺而不具有尋的定？如何成為既不具有尋也不具有伺的定？」
“Maitreya, when mental stillness and insight attend to experiences of the manifest and coarse phenomenal appearances mentioned in the teachings the bodhisattvas have understood, investigated, and examined, this is the concentration associated with mental engagement and investigation.
「彌勒，當奢摩他和毗婆舍那專注於菩薩所理解、調查和檢驗的教法中所述的現前和粗重現象的經驗時，這就是與尋和伺相關聯的定。
“When mental stillness and insight do not consist in attending the experiences corresponding to the manifest and coarse phenomenal appearances mentioned in their teachings but consist in being merely mindful of appearances, namely, in attending the experience of subtle phenomenal appearances, this is a concentration not with mental engagement but with investigation only.
當奢摩他與毗婆舍那不是專注於教法中所提及的顯現與粗大現象的經驗，而是僅僅保持對現象的念住，即專注於微細現象的經驗，這就是具有伺但不具有尋的定。
“When mental stillness and insight consist in practicing by directing one’s attention toward the experience of the effortless Dharma with regard to each and every phenomenal appearance mentioned in these teachings, this is a concentration without either mental engagement or investigation.
「彌勒，當奢摩他和毗婆舍那通過將注意力專注於這些教法中提到的每一個現象所對應的無作功用的法的經驗而進行修習時，這就是既沒有尋也沒有伺的定。」
“Moreover, Maitreya, mental stillness and insight arising from inquiry consist in a concentration associated with mental engagement and investigation. The mental stillness and insight arising from awakening is a concentration not with mental engagement but with investigation only. The mental stillness and insight taking a universal teaching as its referential object consist in a concentration without either mental engagement or investigation.”
「而且，彌勒，從尋求而生起的奢摩他與毗婆舍那，是伴隨尋和伺的定。從覺悟而生起的奢摩他與毗婆舍那，是沒有尋但只有伺的定。以普遍教法作為所緣而有的奢摩他與毗婆舍那，是既沒有尋也沒有伺的定。」
8.18“Blessed One, what is the cause of mental stillness? What is the cause of setting the mind? What is the cause of equanimity?”
8.18「薄伽梵，什麼是奢摩他的因？什麼是安心的因？什麼是捨的因？」
“Maitreya, when one feels excited or feels one might become excited, one directs one’s attention toward phenomena that induce sorrow and the unimpeded mind. This is what is called the cause of mental stillness .
「彌勒，當人感到興奮或感覺可能會變得興奮時，應該將注意力轉向引發悲傷和無礙心的現象。這就是所謂的心寧靜的原因。」
“Maitreya, when one feels drowsy or feels one might become drowsy, one directs one’s attention toward phenomena that induce joy and mental appearance. This is what is called the cause of setting the mind .
彌勒，當一個人感到昏沈或感到可能會昏沈時，應該將注意力導向引發歡喜和心理呈現的現象。這就是所謂的建立心的原因。
“Maitreya, whether one is devoted to mental stillness or insight only, [F.30.a] or practices them in union, when one applies one’s mind without being affected by these two secondary defilements, [namely agitation and drowsiness,] one directs one’s attention spontaneously. This is what is called the cause of equanimity .”
「彌勒，無論一個人只專注於奢摩他或毗婆舍那，或是將兩者結合修習，當他運用心識時不為掉舉和昏沈這兩種隨煩惱所影響，他就會自然而然地將注意力導向所緣境。這就是所謂的捨的因。」
8.19“Blessed One, the bodhisattvas who practice mental stillness and insight possess the analytical knowledge of designations as well as the analytical knowledge of the objects of designation. In what way do they possess these analytical knowledges?”
8.19「薄伽梵，修習奢摩他和毗婆舍那的菩薩具備名句文身智以及事智。他們以何種方式具備這些分析智慧？」
“Maitreya, the analytical knowledge of designations comprises five points: names, phrases, letters, their individual apprehension, and their collective apprehension. What is a name? It is that which superimposes a so-called essential or distinctive characteristic on the phenomena conducive to affliction and purification for the sake of communication . What is a phrase? It is that which is based on a collection of those very names taken as its support and basis in order to designate objects of affliction and purification. What are letters? They are phonemes acting as the basis for both names and phrases. What is the analytical knowledge that apprehends them individually? It is the analytical knowledge resulting from directing one’s attention toward a specific referential object. What is the analytical knowledge that apprehends them collectively? It is the analytical knowledge resulting from directing one’s attention toward a general referential object. When all these five points are put together, this should be known as the analytical knowledge of designations . This is how bodhisattvas possess the analytical knowledge of designations.
「彌勒，名句文身智包含五個方面：名、句、文、對它們的個別認識，以及對它們的集合認識。什麼是名？它是為了溝通的目的，在導向煩惱和清淨的現象上面施設所謂的本質特徵或獨特特徵的東西。什麼是句？它是以那些名本身作為所依和基礎，為了施設煩惱和清淨的對象而建立的東西。什麼是文？它是作為名和句的基礎的音素。對它們進行個別認識的抉擇智是什麼？它是通過將注意力導向特定所緣而產生的抉擇智。對它們進行集合認識的抉擇智是什麼？它是通過將注意力導向一般所緣而產生的抉擇智。當這五個方面全部結合在一起時，應該理解為名句文身智。菩薩們就是這樣具備名句文身智的。」
8.20“Maitreya, the analytical knowledge of the objects of designation comprises ten points: the diversity of things and the nature of things; the apprehending subject and the apprehended object; the abodes and objects of enjoyment; wrong view and correct view; and the object conducive to affliction and the object conducive to purification. [F.30.b]
8.20「彌勒，所緣事智包含十個要點：現象的多樣性與現象的自性；認識的主體與被認識的對象；住所與享樂的對象；邪見與正見；導向煩惱的對象與導向清淨的對象。
1. “Maitreya, all the various divisions of phenomena conducive to affliction and purification according to their aspects represent the diversity of things, namely, the fivefold enumeration of the aggregates, the sixfold enumeration of the internal sense domains, the sixfold enumeration of the external sense domains, and so on.
彌勒，導致煩惱和清淨的一切種種現象分界，根據它們的相貌代表了事物的多樣性，即五蘊的五重列舉、內六處的六重列舉、外六界的六重列舉等等。
2. “Maitreya, the true reality of all these very phenomena conducive to affliction and purification is the nature of things itself. It has seven aspects: (i) the true reality of arising in the sense that all conditioned phenomena are without beginning and end; (ii) the true reality of defining characteristics in the sense that everything, person or phenomenon, is without a self; (iii) the true reality of representations in the sense that all conditioned phenomena are mere representations; (iv) the true reality of existence in the sense of the truth of suffering that I have taught; (v) the true reality of mistaken action in the sense of the truth of the origin of suffering that I have taught; (vi) the true reality of purification in the sense of the truth of cessation [of suffering] that I have taught; (vii) the true reality of correct action in the sense of the truth of the path that I have taught.
彌勒，所有這些有為法和清淨法的真如就是事物的本性。它具有七個方面：（一）生起的真如，指所有有為現象都沒有開始和結束；（二）相的真如，指一切人及現象都沒有自性；（三）表象的真如，指所有有為現象都只是表象；（四）存在的真如，指我所教導的苦諦；（五）邪見的真如，指我所教導的集諦；（六）清淨的真如，指我所教導的滅諦；（七）正見的真如，指我所教導的道諦。
“Maitreya, on account of the true reality of arising, defining characteristics, and existence, all beings are similar and equal. Maitreya, on account of the true reality of defining characteristics and representations, all phenomena are similar and equal. Maitreya, on account of the true reality of purification, the awakening of the hearers, the awakening of the solitary realizers, and the unsurpassable, complete and perfect awakening are similar and equal. Maitreya, on account of the true reality of correct action, similar and equal too are the wisdoms encompassed by the mental stillness and insight that take as a referential object a universal teaching that has been heard, contemplated, and practiced. [F.31.a]
彌勒，由於真如生起、相和存在的真如，一切有情界是相似平等的。彌勒，由於相和表象的真如，一切現象是相似平等的。彌勒，由於清淨的真如，聲聞的覺悟、獨覺的覺悟，以及無上正等正覺是相似平等的。彌勒，由於正確行為的真如，由奢摩他和毗婆舍那所含攝的智慧也是相似平等的，它們所緣取的是已聞、已思和已修習的普遍教法。
3. “Maitreya, the apprehending subject consists in the phenomena of the five physical sense domains, mind, thought , cognition, and mental states.
彌勒，能認識的主體是由五個物質感知界、心、思、識和心理狀態這些現象所構成的。
4. “Maitreya, the apprehended object consists in the six external sense domains. In addition, Maitreya, apprehending subjects are also apprehended objects.
4. 「彌勒，所緣的對象包括六個外界。此外，彌勒，認識的主體也是所緣的對象。
5. “Maitreya, the objects corresponding to abodes are the worlds of beings , which manifest wherever there are beings: as one, one hundred, one thousand, or one hundred thousand villages; as one, one hundred, one thousand, or one hundred thousand continents; as one, one hundred, one thousand, or one hundred thousand great continents of Jambudvīpa; as one, one hundred, one thousand, or one hundred thousand times the four great continents; as one, one hundred, one thousand, or one hundred thousand universes of a thousand worlds; as one, one hundred, one thousand, or one hundred thousand bichiliocosms; as one, one hundred, one thousand, one hundred thousand, ten million, one billion, ten billion, one hundred billion, or ten trillion trichiliocosms; as one, one hundred, one thousand, one hundred thousand times an incalculable number of them; or as many as the number of atoms present in one hundred thousand times an incalculable number of trichiliocosms.
彌勒，與住處相應的對象是有情界的世界，凡有有情之處就現前地顯現，或為一個、一百個、一千個或十萬個村落；或為一個、一百個、一千個或十萬個洲；或為一個、一百個、一千個或十萬個贍部洲大洲；或為一個、一百個、一千個或十萬倍的四大洲；或為一個、一百個、一千個或十萬個千世界；或為一個、一百個、一千個或十萬個二千世界；或為一個、一百個、一千個、十萬個、一千萬個、一億個、十億個、一百億個或十兆個三千大千世界；或為一個、一百個、一千個或十萬倍的無數三千大千世界；或如十萬倍的無數三千大千世界中所有微塵的數量一樣多的三千大千世界。
6. “Maitreya, I have taught that objects of enjoyment are the assets and belongings owned by beings for the sake of their enjoyment.
彌勒，我已經教導，享受的對象就是有情界為了享受而擁有的資產和財產。
7. “Maitreya, a wrong view is a mistaken conception, thought, or view conceiving the impermanent as permanent, suffering as happiness, impurity as purity, or selflessness as self with regard to notions such as an apprehending subject. [F.31.b]
彌勒，邪見是一種錯誤的執著、思想或見解，它將無常執著為常，將苦執著為樂，將不淨執著為淨，將無我執著為自性，這是相對於領受者這樣的概念而言的。
8. “Maitreya, a correct view, being the opposite of a wrong view, is its antidote.
彌勒，正見與邪見相反，是邪見的對治。
9. “Maitreya, the object conducive to affliction is of three kinds: the object conducive to the affliction comprising the defilements of the three worlds, to the affliction of karma, and to the affliction of arising.
彌勒，能導向煩惱的對境有三種：能導向三界煩惱垢染的對境、能導向業的煩惱的對境，以及能導向生起的煩惱的對境。
10. “Maitreya, the object conducive to purification consists of all that is in harmony with awakening on account of being free indeed from the three sorts of affliction.
彌勒，清淨所緣是指所有與覺悟相和諧的法，因為它們確實遠離了三種煩惱。
“Maitreya, you should know that all objects of designation are included in these ten points.
「彌勒，你應當知道，所有的施設對象都包含在這十點中。」
8.21“Moreover, Maitreya, the analytical knowledge of these objects of designation comprises five items. What are they? They are the topics to be comprehended, the objects of designation to be comprehended, comprehension, the result of comprehension, and the communication of this result.
8.21「此外，彌勒，對於這些施設對象的抉擇智包含五項。它們是什麼呢？它們是應理解的主題、應理解的施設對象、理解、理解的結果，以及這一結果的傳達。」
1. “Maitreya, the topics to be comprehended consist of anything that is knowable or perceptible, such as what is referred to as the aggregates, the internal and external sense domains, and so forth.
「彌勒，應當了知，所應了知的主題包括一切可知或可覺知的事物，例如稱為蘊、內外處等等。」
2. “Maitreya, the objects of designation to be comprehended consist of [all] cognitive objects, however diverse they appear and as they really are: the conventional and the ultimate; shortcomings and qualities; conditions and time; the defining characteristics of arising, abiding, and disintegrating; sickness, old age, and death; suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering; true reality, the ultimate limit of existence, and the domain of truth; condensed and detailed teachings; categorical, analytical, interrogative, and dismissive answers; and secret instructions and proclamations. You should know that these are the objects of designation to be comprehended.
2. "彌勒，所謂應當理解的施設對象，由所有的認識對象組成，無論它們如何顯現，以及如何真實存在：包括俗諦與勝義諦；缺陷與功德；條件與時間；生起、安住、衰滅的相；疾病、衰老與死亡；苦、苦集、苦滅與苦道；真如、存在的勝義極限與真如分界；簡略與詳細的教法；綱領式、抉擇式、詢問式與遣除式的回答；以及祕密的教誨與宣示。你應當知道，這些就是應當理解的施設對象。"
3. “Maitreya, comprehension is grasping both [F.32.a] the topics and the objects of designation to be comprehended, any factor that is in harmony with awakening, such as the applications of mindfulness, the correct self-restraints, and so forth.
彌勒，理解是指掌握應當理解的主題和所指對象，以及任何與覺悟相應的因素，例如念的運用、正確的戒律等等。
4. “Maitreya, the result of comprehension consists of disciplining and completely eliminating desire, anger, and delusion, as well as in actualizing the results of the path of the recluse together with the virtuous qualities of the hearers and tathāgatas I have described as mundane and supramundane, ordinary and extraordinary.
彌勒，理解的果報包括對欲望、瞋恚和癡迷的調伏和徹底消除，以及實現沙門之道的成果，連同我所說的聲聞和如來的善德品質，這些品質既是世間的也是出世間的，既是凡夫的也是聖者的。
5. “Maitreya, communicating this result consists in revealing what brings about liberation on the basis of the very teachings one has actualized, as well as in propagating these teaching for the sake of others.
彌勒，傳達這個結果包括基於自己已經實現的教法來揭示帶來解脫的方法，以及為了他人的利益而傳播這些教法。
“Maitreya, you should know that all objects are subsumed within these five points.
「彌勒，你應當知道，一切對象都包含在這五個要點之中。」
8.22“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation includes four topics. What are they? They are mental appropriation, experience, affliction, and purification. Maitreya, you should know that all the objects of designation are also included within these four topics.
8.22彌勒，菩薩對於施設之對象的抉擇智包含四個主題。它們是什麼呢？它們是受、經驗、煩惱和清淨。彌勒，你應當知道，所有的施設之對象也都包含在這四個主題之中。
8.23“Maitreya, the bodhisattvas’ analytical knowledge of the objects of designation is also presented according to three topics. What are they? They are letters, meanings, and contexts.
8.23「彌勒，菩薩的事智也根據三個主題來呈現。是哪三個呢？它們是文、義和語境。」
1. “Maitreya, you should understand the letters as forming collections of names.
彌勒，你應當了解文字是由名稱的集合所組成的。
2. “Maitreya, meanings comprise ten aspects: the defining characteristic of true reality, the defining characteristic of comprehension, the defining characteristic of abandonment, the defining characteristic of realization, the defining characteristic of practice, the defining characteristic consisting of these very five defining characteristics, the defining characteristic of the relation between the support and the supported, [F.32.b] the defining characteristic of the phenomena undermining comprehension and so forth, the defining characteristic of the phenomena in harmony with comprehension, and the defining characteristic of the benefits and shortcomings resulting respectively from having comprehension or not.
彌勒，意義包括十個方面：真如的相、理解的相、捨棄的相、現證的相、修習的相、由這五個相本身組成的相、支撑所支撑物之間的關係的相、妨礙理解等的現象的相、與理解相和諧的現象的相，以及分別由具有理解或不具有理解所產生的利益和過失的相。
3. “Maitreya, there are five contexts: the context of the surrounding universe, the context of beings , the context of Dharma, the context of discipline, and the context of methods of discipline.
3. 「彌勒，有五種施設境界：器世間界的施設境界、有情界的施設境界、法的施設境界、律儀界的施設境界，以及調伏方便界的施設境界。
“Maitreya, you should know that all objects of designation are also included within these three topics.”
「彌勒，你應當知道，一切施設的對象也包含在這三個主題之中。」
8.24“Blessed One, what differences are made between the comprehension of the objects of designation that is produced by the wisdom arising from hearing the Dharma, the comprehension of the objects of designation that is produced by the wisdom arising from contemplating the Dharma, and the comprehension of the objects of designation that is produced by the wisdom arising from practicing mental stillness and insight?”
8.24「薄伽梵，由聞法而生的智慧所產生的對施設對象的理解、由思法而生的智慧所產生的對施設對象的理解，以及由修習奢摩他與毗婆舍那而生的智慧所產生的對施設對象的理解，這三者之間有什麼區別呢？」
“Maitreya, through the wisdom arising from hearing the Dharma, the bodhisattvas rely on the literal meaning of words but not on their underlying intent, which they do not understand; although they are in harmony with liberation, their comprehension is [limited to] the objects of designation that do not liberate them.
「彌勒，菩薩通過聞法而產生的智慧，依靠言詞的字面意思，但不依靠其密意，他們不能理解密意；雖然他們與解脫相應，但他們的理解僅限於不能使他們解脫的施設對象。」
“Maitreya, through the wisdom arising from contemplating the Dharma, the bodhisattvas do not rely exclusively on the literal meaning of words but also on the underlying intent, which they understand; although they are in great harmony with liberation, their comprehension is [still limited to] the objects of designation that do not liberate them.
彌勒，通過思惟佛法而生起的智慧，菩薩們不僅僅依靠言詞的字面意思，也依靠密意，他們對此已有所理解；雖然他們與解脫有很大的相應，但他們的理解仍然局限於那些不能解脫他們的施設對象。
“Maitreya, through the wisdom arising from practicing mental stillness and insight, the bodhisattvas, relying on the literal meaning of words or not, rely on the underlying intent, which they understand by means of an image, an object of concentration corresponding to a cognitive object; they are in great harmony with liberation, and their comprehension includes the objects of designation that liberate them. Maitreya, such is the difference between them.” [F.33.a]
「彌勒，菩薩通過修習奢摩他與毗婆舍那所生的智慧，無論是否依靠言詞的字面意思，他們都依靠密意，通過影像來理解密意，這影像是與認知對象相應的所緣境。他們處於與解脫的極大相應狀態中，他們的理解包含能夠解脫他們的施設對象。彌勒，這就是它們之間的區別。」
8.25“Blessed One, what is the gnosis of the bodhisattvas who practice mental stillness and insight and who comprehend designations as well as objects of designation? What is their perception?”
8.25「薄伽梵，修習奢摩他與毗婆舍那的菩薩，既通達施設，也通達所緣境，他們的般若智是什麼？他們的見是什麼？」
“Maitreya, I have explained their gnosis and perception in many ways, but I will give you a concise explanation. Gnosis consists in the mental stillness and insight that take a universal teaching as a referential object. Perception consists in the mental stillness and insight that take a specific teaching as a referential object.”
「彌勒，我已經用許多方式為你解釋了他們的般若智和見，現在我將給你一個簡明的說法。般若智是以普遍的教法作為所緣而進行的定和毗婆舍那。見是以特殊的教法作為所緣而進行的定和毗婆舍那。」
8.26“Blessed One, as bodhisattvas practice mental stillness and insight, which kinds of phenomenal appearance do they discard? How do they direct their attention to achieve this?”
8.26「薄伽梵，菩薩修習奢摩他與毗婆舍那時，會捨棄哪些現象？他們如何導引注意力來成就這一點？」
“Maitreya, they discard the phenomenal appearance of designations and objects of designation by directing their attention on true reality. They discard names by not taking the essence of names as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis. You should know that just as it is with names, so it is also with words, letters, and all objects of designation. Maitreya, they discard letters, meanings, and contexts by not taking their essence as a referential object and by not paying attention to the phenomenal appearance that constitutes their basis.”
「彌勒，他們通過將注意力指向真如來捨棄施設和所施設物的現象。他們通過不以名的本質作為所緣，以及不關注構成其基礎的現象來捨棄名。你應該知道，就如同對待名一樣，對待文字、文和所有所施設物也是如此。彌勒，他們通過不以文、義和語境的本質作為所緣，以及不關注構成其基礎的現象來捨棄文、義和語境。」
8.27“Blessed One, is phenomenal appearance also discarded with regard to the analytical knowledge of the object of designation corresponding to true reality?”
8.27「薄伽梵，關於與真如相應的所施設物的抉擇智，現象也被捨棄嗎？」
“Maitreya, if the analytical knowledge of the object of designation corresponding to true reality does not have a phenomenal appearance and does not take a phenomenal appearance as its referential object, then what would be discarded in that case? Maitreya, the analytical knowledge of the object of designation corresponding to true reality disposes of all the phenomenal appearances of designations and objects of designation. But I did not teach that anything at all could dispose of this analytical knowledge.”
「彌勒，若所施設物的抉擇智相應於真如，不具現象，亦不以現象為所緣，則此時捨棄何物？彌勒，所施設物相應於真如的抉擇智能捨棄一切施設和所施設物的現象。然而我未曾教導任何事物能夠捨棄此抉擇智。」
8.28“Blessed One, you have explained by way of analogy that it is impossible to discern one’s own appearance in a container filled with muddy water, a dirty mirror, or an agitated pond surface, [F.33.b] but that it is possible in a container filled with clear water, a well-polished mirror, or a quiet pond. You have explained that, likewise, the mind of those who do not practice cannot know true reality exactly as it is, whereas the mind of those who do practice can indeed. In reference to this statement, what is this mental inspection? What true reality do you have in mind here, and what is the meaning of this statement?”
8.28「薄伽梵，您曾以比喻說明，在盛滿濁水的容器、骯髒的鏡子或波動的池水中無法看清自己的影像，而在盛滿清水的容器、擦亮的鏡子或寧靜的池水中才能看清。您同樣說明，不修習的人的心無法如實認知真如，而修習的人的心則能夠。針對這個說法，這種心的思維是什麼？您所指的真如是什麼，以及這個說法的意義是什麼？」
“Maitreya, I spoke those words in reference to the three kinds of mental inspection: the mental inspection arising from hearing the Dharma, the mental inspection arising from contemplating the Dharma, and the mental inspection arising from practicing the Dharma. I taught this having in mind the true reality of representations.”
彌勒，我說那些話是就三種心的觀察而言的：從聽聞佛法而生起的心的觀察、從思考佛法而生起的心的觀察，以及從修習佛法而生起的心的觀察。我在說這些話時，心裡想的是表象的真如。
8.29“Blessed One, how many kinds of phenomenal appearances did you teach to the bodhisattvas who possess the analytical knowledge of designations and objects of designation and who engage in eliminating phenomenal appearances?”
8.29「薄伽梵，您對於具有名句文身智、從事消除現象的菩薩，教導了多少種現象呢？」
“Maitreya, there are ten kinds of phenomenal appearances, and these bodhisattvas eliminate them by means of emptiness. What are these ten?
「彌勒，有十種現象，這些菩薩以空性來消除它們。這十種是什麼呢？」
1. “The diverse phenomenal appearances in the way of words and letters through which designations and objects of designation are analytically known—these phenomenal appearances are eliminated by means of the emptiness of all phenomena.
「凡是言詞和文字所呈現的多樣現象，通過這些現象可以對施設和施設的對象進行抉擇智——這些現象是通過法無我而得以遣除的。
2. “The phenomenal appearances corresponding to a continuum of arisings and cessations or abidings and transformations through which the object designated as the true reality of existence is analytically known—these phenomenal appearances are eliminated by means of the emptiness of defining characteristic and by the emptiness of what is without beginning and end.
2. "與生起和滅盡的相續，或者安住和變化相應的現象——透過這些現象而對被施設為存在的真如的所緣進行抉擇智——這些現象應當透過相無自性和無邊邊際的空性而消除。
3. “The phenomenal appearances resulting from the belief in a perduring self or the thought, ‘I am,’ through which the object designated as the apprehending subject is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the inner subject and the emptiness of what is not taken as a referential object.
3. 「源於對持久自性的執著或『我是』思想所產生的現象，通過這些現象可以解析認知被施設為能認知之主體的對象——這些現象以內無主和非所緣的空性來消除。
4. “The phenomenal appearances resulting from the belief in objects of enjoyment through which the object designated as the apprehended object is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the outer object.
「因為執著享樂對象而產生的現象，通過這些現象能夠分析了知被施設為被認知對象的對象——這些現象是通過外無客而消除的。」
5. “The phenomenal appearances of pleasure within the inner subject and of beauty regarding the outer object through which courtesans and possessions are analytically known as objects of enjoyment—these phenomenal appearances are eliminated by means of the emptiness of the outer object and the emptiness of essence. [F.34.a]
5. "內所依中樂受的現象和外所境中美妙的現象，通過這些現象分析認識妓女和資財作為享受對象——這些現象通過外無客和無實而被消除。"
6. “The innumerable phenomenal appearances through which objects of designation corresponding to states of existence are analytically known—these phenomenal appearances are eliminated by means of the great emptiness.
6. 「通過無數現象，對應於存在狀態的施設對象被分析認知—這些現象通過大空而被消除。」
7. “With formlessness as a support, the phenomenal appearances of the liberation brought about by inner peace are analytically known—these phenomenal appearances are eliminated by means of the emptiness of conditioned phenomena.
以無色為依，解脫的現象（由內心寧靜而生）透過分析而被認知—這些現象透過有為空而被消除。
8. “The phenomenal appearance of the selflessness of persons and phenomena, the phenomenal appearance of what is merely a representation, and the phenomenal appearance of the ultimate through which the object of designation corresponding to the true reality of defining characteristics is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the limitless, the emptiness of the substanceless, the emptiness of essence of the substanceless, and the emptiness of the ultimate.
「人與現象的無我的現象、僅為表象的現象，以及勝義的現象，通過這些現象可以分析性地了知與相的真如這一所施設物相應的定義特徵——這些現象通過無限空、無實空、無實的空性以及究竟空而被消除。」
9. “The phenomenal appearances of what is unconditioned and changeless through which the object of designation corresponding to the true reality leading to purification is analytically known—these phenomenal appearances are eliminated by means of the emptiness of the unconditioned and the emptiness devoid of rejection.
9. "對於無為不變的現象，通過這些現象分析認識到對應於導致清淨的真如的所施設物——這些現象是通過無為空與離棄空而得到消除的。"
10. “The phenomenal appearances of emptiness resulting from directing one’s attention toward this very emptiness as an antidote to phenomenal appearances are eliminated by means of the emptiness of emptiness.”
「對治現象而將注意力指向空性本身所產生的空性現象，是透過空空而被消除的。」
8.30“Blessed One, when bodhisattvas eliminate these ten kinds of phenomenal appearances, which phenomenal appearances do they eliminate and from which binding phenomenal appearances will they be free?”
8.30「薄伽梵，當菩薩消除這十種現象時，他們消除哪些現象，並將從哪些束縛現象中解脫？」
“Maitreya, by eliminating the object of concentration, the phenomenal appearance corresponding to an image, bodhisattvas will be free from phenomenal appearances consisting in the phenomenal appearances of affliction, which they will also eliminate.
「彌勒，菩薩通過消除所緣境，消除與影像相應的現象，就會解脫由煩惱的現象組成的現象，他們也將消除這些現象。」
“Maitreya, you should know that these various kinds of emptiness are the direct antidotes to these various kinds of phenomenal appearance. But it is not the case that each of them is not an antidote to all phenomenal appearances. Maitreya, it is like this: ignorance does not [directly] bring about all afflictions up to old age and death [with regard to the twelve factors of conditioned existence]. Yet, because it is indeed the closely or very closely related condition [for their arising, it does bring them about indirectly]. This is why it is taught that ignorance directly brings about conditioning mental factors. You should consider the present topic in the same way. [F.34.b]
彌勒，你應當知道，這些各種各樣的空性是對這些各種各樣現象的直接對治。但並不是說每一種都不是對所有現象的對治。彌勒，就像這樣：無明並不直接產生所有的煩惱直到老死（關於十二緣起的因素）。然而，因為它確實是密切或非常密切相關的條件（導致它們生起），它確實間接地產生了它們。這就是為什麼教導無明直接產生行。你應當用同樣的方式來理解當前的主題。
8.31“Blessed One, what is it that bodhisattvas realize in the context of the Great Vehicle? What is then inherent to the defining characteristic of emptiness that causes bodhisattvas to not deviate from it because of pride?”
8.31「薄伽梵，菩薩在大乘的脈絡中究竟證悟什麼？那麼空性的相中究竟具有什麼，使得菩薩因為慢而不偏離空性呢？」
Then, the Blessed One said, “Excellent, Maitreya. You question the Tathāgata on this point so that bodhisattvas will not deviate from emptiness. This is excellent indeed. Why? Because, Maitreya, bodhisattvas who deviate from emptiness will also deviate from the entire Great Vehicle. Therefore, listen well, Maitreya, and I will explain to you what is inherent to the defining characteristic of emptiness.
於是，薄伽梵說道："很好，彌勒。你以此點向如來提問，以便菩薩們不會偏離空性。這實在很好。為什麼呢？彌勒，偏離空性的菩薩也會偏離整個大乘。因此，彌勒，你要仔細聽，我將為你解釋空性的相中所具有的特質。"
“Maitreya, emptiness as taught in the Great Vehicle means that the other-dependent and actual defining characteristics are completely devoid of the imaginary defining characteristic of affliction and purification and that bodhisattvas do not take this imaginary defining characteristic as a referential object.”
「彌勒，大乘所說的空性是指，依他起相和圓成實相完全沒有遍計所執相，即沒有煩惱和清淨的遍計所執相，菩薩不以這個遍計所執相作為所緣。」
8.32“Blessed One, how many types of concentration are included within mental stillness and insight?”
8.32「薄伽梵，奢摩他與毗婆舍那中包含了多少種定？」
“Maitreya, you should know that they include all the types of concentration of the hearers, bodhisattvas, and tathāgatas that I have taught.”
「彌勒，你應當知道，它們包括我所開示的聲聞、菩薩和如來的一切定類。」
“Blessed One, from which causes do mental stillness and insight arise?”
「薄伽梵，心奢摩他與毗婆舍那從哪些因而生起？」
“Maitreya, they arise from a pure discipline and a pure view resulting from hearing and contemplating [the Dharma] as their causes.”
「彌勒，它們是由清淨的律儀界和由聞、思所生的清淨見為因而生起的。」
“Blessed One, please explain what their results are.”
「薄伽梵，請為我解釋它們的結果是什麼。」
“Maitreya, a pure mind and a pure wisdom are their results. You should know that all mundane and supramundane virtuous qualities of the hearers, the bodhisattvas, and the tathāgatas are also their results.” [F.35.a]
「彌勒，清淨的心和清淨的智慧是它們的結果。你應該知道，聲聞、菩薩和如來的所有世間和出世間的善法，也都是它們的結果。」
“Blessed One, what is the activity of mental stillness and insight?”
「薄伽梵，奢摩他與毗婆舍那的作用是什麼？」
“Maitreya, they liberate one from the two kinds of bonds: the bonds of phenomenal appearance and the bonds of corruption.”
「彌勒，它們能夠使人解脫兩種結：現象的結和烦恼的結。」
8.33“Blessed One, among the five obstacles mentioned by the Blessed One, which are obstacles to mental stillness, which are obstacles to insight, and which are obstacles to both?”
8.33「薄伽梵，薄伽梵所說的五種障礙中，哪些是奢摩他的障礙，哪些是毗婆舍那的障礙，哪些是兩者的障礙呢？」
“Maitreya, caring about the body and objects of enjoyment is an obstacle to mental stillness. Not obtaining instructions from noble beings as desired is an obstacle to insight. Living in a state of confusion and being content with bare necessities are obstacles to both. On account of the first of these, one will not exert oneself. On account of the second, one will not exert oneself through to the completion of practice.”
「彌勒，執著身體和享樂對象是對奢摩他的障礙。未能如願從聖者處獲得教誨是對毗婆舍那的障礙。處於迷惑狀態和滿足於基本生活必需是對兩者的障礙。因為第一種，一個人將不會努力進取。因為第二種，一個人將不會堅持努力直到修習完成。」
“Blessed One, among the five obstructions mentioned by the Blessed One, which are obstructions to mental stillness, which are obstructions to insight, and which are obstructions to both?”
薄伽梵，您所說的五種蓋中，哪些是奢摩他的蓋，哪些是毗婆舍那的蓋，哪些是兩者的蓋呢？
“Maitreya, agitation and remorse are obstructions to mental stillness. Laziness, lethargy, and doubts are obstructions to insight. Craving for desired objects and malicious thoughts are obstructions to both.”
「彌勒，掉舉和悔是對奢摩他的蓋障。懈怠、昏沉和疑是對毗婆舍那的蓋障。對所欲之物的愛和惡心是對兩者的蓋障。」
“Blessed One, when is the path of mental stillness purified?”
「薄伽梵，何時奢摩他苦道得以清淨？」
“At the time when agitation and remorse have been conquered.”
「薄伽梵，當掉舉和悔已被降伏時。」
“Blessed One, when is the path of insight purified?”
薄伽梵，毗婆舍那的苦道何時得以清淨？
“At the time when laziness, lethargy, and doubts have been conquered.”
薄伽梵，當懈怠、昏沉和疑被克服時。
8.34“Blessed One, how many kinds of mental distractions will bodhisattvas engaged in mental stillness and insight experience?”
8.34「薄伽梵，菩薩修習奢摩他與毗婆舍那時，會經歷多少種心散亂？」
“Maitreya, they will experience five kinds of mental distractions: the mental distraction with regard to the way one directs one’s attention, the mental distraction with regard to outer objects, the mental distraction with regard to the inner subject, the mental distraction produced by phenomenal appearances, [F.35.b] and the mental distraction resulting from corruption.
「彌勒，他們會經歷五種心散亂：關於如何引導注意力方式的心散亂、關於外所境的心散亂、關於內所依的心散亂、由現象所產生的心散亂，以及由烦恼所導致的心散亂。
1. “Maitreya, if bodhisattvas forsake the way attention is directed in the Great Vehicle and fall into the way hearers and solitary realizers direct their attention, then this is mental distraction regarding the way one directs one’s attention.
彌勒，如果菩薩放棄大乘中注意力的導向方式，而陷入聲聞和獨覺注意力的導向方式，那麼這就是關於注意力導向方式的心散亂。
2. “If bodhisattvas let their minds wander among the five external objects of desire, entertainments, phenomenal appearances, conceptualizations, defilements, secondary defilements, and external referential objects, then this is mental distraction with regard to outer objects.
2. 「如果菩薩讓自己的心在五種外在欲望對象、娛樂、現象、概念化、煩惱、隨煩惱和外在所緣對象上游蕩，那麼這就是關於外所境的心散亂。
3. “If bodhisattvas sink into laziness and lethargy, experience the taste of absorption, or become stained by any secondary defilement related to absorption, then this is mental distraction with regard to the inner subject.
3. "菩薩如果陷入懈怠和昏沉，經驗到定的味道，或被任何與定相關的隨煩惱所染污，那麼這就是關於內所依的心散亂。
4. “If bodhisattvas direct their attention toward the phenomenal appearance that is the inner subject’s object of concentration by relying upon the phenomenal appearances of outer objects, then this is mental distraction produced by phenomenal appearances.
4.「彌勒，若菩薩依靠外所境的現象而將注意力導向作為內所依的所緣境的現象，則這是由現象所產生的心散亂。」
5. “If bodhisattvas become conceited by identifying themselves with the body afflicted by corruption with regard to sensations arising in the course of directing the inner subject’s attention, this is mental distraction ensuing from corruption.”
5. 「若菩薩於內所依專注過程中生起的受，因為執著被煩惱所污染的身體而產生慢，這是因煩惱而生起的心散亂。」
8.35“Blessed One, for which obstacles do mental stillness and insight serve as antidotes from the first stage of the bodhisattva path up to the stage of a tathāgata?”
8.35「薄伽梵，從菩薩的初地起一直到如來的地位，心理的寧靜和毗婆舍那對於哪些障礙能夠起到對治的作用呢？」
1. “Maitreya, on the first stage, mental stillness and insight are antidotes to the defilement of bad destinies as well as to the affliction of karma and birth.
彌勒，在初地上，奢摩他和毗婆舍那是對治惡趣的垢染以及業和生的煩惱的對治法。
2. “On the second stage, they are antidotes to the arising of confusion resulting from subtle transgressions.
2. 「在第二地，它們是對治由於微細違犯而產生的混亂的對治法。」
3. “On the third stage, they are antidotes to attachment for desirous objects.
3. 「在第三地上，奢摩他和毗婆舍那是對治對欲望對象執著的對治法。」
4. “On the fourth stage, they are antidotes to craving for absorption and Dharma.
4. "在四地，奢摩他與毗婆舍那是對治對於禪定與法的愛的對治法。
5. “On the fifth stage, they are antidotes to the exclusive rejection of saṃsāra and exclusive inclination toward nirvāṇa.
5. 「在五地上，它們是對治對輪迴的絕對排斥和對涅槃的絕對傾向的對治法。」
6. ‘On the sixth stage, they are antidotes to the abundant arising of phenomenal appearances.
六地上，它們是對治現象大量生起的對治。
7. “On the seventh stage, they are antidotes to the subtle arising of phenomenal appearances.
「在七地，它們是對治現象細微生起的對治。」
8. “On the eighth, they are antidotes to exerting oneself toward what is without phenomenal appearance as well as to not having mastery over phenomenal appearances.
8. 「在八地，它們是對治追求無現象之法以及對現象缺乏自在的對治。」
9. On the ninth, they are antidotes to not having mastery in teaching the Dharma in every aspect. [F.36.a]
9. 在第九地，它們是對於未能在各個方面自在地教授法的對治。
10. “On the tenth, they are antidotes to not having obtained the perfect analytical knowledge of the truth body.
第十地上，奢摩他和毗婆舍那是對治未能圓滿獲得法身之抉擇智的對治法。
11. “Maitreya, on the stage of a tathāgata, mental stillness and insight are antidotes to the extremely subtle defiling obstructions and the even more subtle cognitive obstructions. By fully eliminating these obstructions, one abides within the truth body that has been completely purified. As a consequence, one obtains the realization of the object corresponding to the accomplishment of the goal—the gnosis and vision that are utterly free from attachment and hindrance.”
11. "彌勒，在如來的境界上，奢摩他和毗婆舍那是對治極其微細的煩惱障和更加微細的所知障的對治法。通過圓滿地消除這些蓋障，一個人就安住在已經完全淨化的法身中。由此，一個人就獲得了與成就目標相應的對象的證悟——這是完全遠離執著和障礙的般若智和見。"
8.36“Blessed One, in what way do bodhisattvas obtain mental stillness and insight, so that they will attain the unsurpassable complete and perfect awakening?”
8.36「薄伽梵，菩薩如何獲得奢摩他和毗婆舍那，才能證得無上正等正覺？」
“Maitreya, once bodhisattvas have obtained mental stillness and insight, they consider the seven aspects of true reality. With their minds concentrated on the doctrine that has been heard and contemplated, they direct their attention inwardly toward the true reality that has been well understood, contemplated, and focused upon. As they direct their attention in this way on true reality, their minds then remain in complete equanimity toward each and every subtle phenomenal appearance that manifests, not to mention coarse ones.
「彌勒，菩薩一旦獲得奢摩他和毗婆舍那後，他們就思惟真如的七個方面。他們的心專注於所聞思的教法，將注意力向內指向已經深刻理解、思惟和聚焦的真如。當他們以這種方式將注意力指向真如時，他們的心對於每一個細微的現象都保持完全的捨心，當它們顯現時，更不用說粗大的現象了。」
“Maitreya, these subtle phenomenal appearances include the phenomenal appearances appropriated by mind; the phenomenal appearances of experiences, representations, affliction, and purification; the internal or external phenomenal appearances and those that are both internal and external; the phenomenal appearances related to the notion that one must act for the benefit of all beings; the phenomenal appearances of knowledge and suchness; the phenomenal appearances of the four noble truths of suffering, the origin of suffering, the cessation of suffering, and the path; the phenomenal appearances of the conditioned, the unconditioned, the permanent, the impermanent, and the nature inherent to what is subject to suffering and change [F.36.b] or what is not subject to change; the phenomenal appearance distinct or indistinct from the defining characteristic specific to the conditioned; the phenomenal appearance of everything as a result of having the notion of ‘everything’ in reference to anything; and the phenomenal appearance of the selflessness of the person and of phenomena. The bodhisattva’s mind remains in complete equanimity toward all these phenomenal appearances as they manifest.
「彌勒，這些微細的現象包括：心所攝受的現象；經驗、表象、煩惱和清淨的現象；內在或外在的現象，以及既內在又外在的現象；與為利益一切有情界而行動的觀念相關的現象；知識和如性的現象；苦、苦集、苦滅、苦道四聖諦的現象；有為、無為、常、無常的現象，以及無常變易性或非變易性的固有性質的現象；與有為的相這一特定的定義特徵相區別或相混淆的現象；源於對任何事物的「一切」概念而生起的現象；以及人和現象的無我性的現象。菩薩的心對於所有這些現象的顯現保持著完全的捨。」
“Continually practicing in this way, they will in due time purify their minds from obstacles, obstructions, and distractions. In the course of this practice, the seven aspects of the cognition that is personal and intuitive, the gnosis that is the awakening to the seven aspects of true reality, will arise. Such is the bodhisattvas’ path of seeing. By obtaining it, bodhisattvas have entered the faultless state of truth, are born into the lineage of tathāgatas, and, upon obtaining the first stage, enjoy all the advantages of this stage. Because they have already obtained mental stillness and insight, they have attained their two referential objects: the image with conceptualization and the image without conceptualization. Thus, having obtained the path of seeing, they attain the point where phenomena end.
「他們持續以這種方式修習，在適當的時候，他們的心將從障礙、蓋和散亂中得到清淨。在這個修習的過程中，七種個人直觀的識，以及覺悟真如七個方面的般若智將會產生。這就是菩薩的見道。通過獲得它，菩薩已經進入無過失的真實狀態，被生入如來的種姓，並且在獲得初地後，享受這個階地的所有優勢。因為他們已經獲得了心的寂靜和毗婆舍那，他們已經達到了他們的兩個所緣：有概念化的影像和無概念化的影像。因此，在獲得見道後，他們達到現象終結的地步。」
“In the higher stages, they enter the path of practice and direct their attention toward their threefold referential object. It is like this: in the way one uses a smaller wedge to pull out a larger one and thus drives out a wedge by means of a wedge, they eliminate all phenomenal appearances related to affliction by eliminating internal phenomenal appearances. When they eliminate them, they also eliminate corruption. By getting rid of phenomenal appearance and corruption, they gradually purify their minds in the higher stages in the way gold is refined. They will attain the unsurpassable, complete and perfect awakening and also obtain the realization of the object corresponding to the accomplishment of the goal. Thus, Maitreya, [F.37.a] once bodhisattvas have achieved mental stillness and insight in this way, they will attain the unsurpassable, complete and perfect awakening.”
彌勒，菩薩進入更高階的修道，將注意力轉向三種所緣對象。就像用較小的楔子拔出較大的楔子，以楔制楔一樣，他們通過消除內在的現象來消除所有與煩惱相關的現象。當他們消除這些現象時，也消除了腐蝕性的力量。通過去除現象和腐蝕性的力量，他們像淘金一樣逐漸在更高階段淨化自己的心。他們將證得無上正等正覺，並獲得與成就目標相對應的證悟。因此，彌勒，菩薩一旦以這種方式獲得了心一境性和毗婆舍那，就將證得無上正等正覺。
8.37“How do bodhisattvas practice so that they accomplish the great powers of a bodhisattva?”
8.37菩薩如何修習才能成就菩薩的大力量呢？
“Maitreya, the bodhisattvas who are skillful with regard to these six topics accomplish the great powers of a bodhisattva: (1) the arising of the mind, (2) the underlying condition of the mind, (3) the emergence from the mind, (4) the increase of the mind, (5) the decrease of the mind, (6) and skillful means.
「彌勒，菩薩善於這六事，就能成就菩薩的大神通：（1）心生，（2）心因，（3）心出，（4）心增，（5）心減，（6）和方便。」
1. “How are they skillful with regard to the arising of the mind? They are skillful with regard to the arising of the mind as it is if they know the sixteen ways in which mind arises: (i) the representation that is a support and receptacle, for example, the appropriating cognition; (ii) the representation that is a variegated image of a referential object, for example, the mental cognition of conceptualizations that simultaneously apprehends forms and so on, or that simultaneously apprehends outer and inner objects, or that in a single instant simultaneously settles in several states of concentration, perceives numerous buddha fields, or sees many tathāgatas—being nothing but the mental cognition of conceptualizations; (iii) the representation taking limited phenomenal appearances as its object, for example, the mind related to the [realm of] desire; (iv) the representation taking vast phenomenal appearances as its object, for example, the mind related to the [realm of] form; (v) the representation taking immeasurable phenomenal appearances as its object, for example, the mind related to the domain of limitless space and limitless cognition; (vi) the representation taking subtle phenomenal appearances as its object, for example, the mind related to the domain of nothingness; (vii) the representation taking ultimate phenomenal appearances as its object, for example, the mind related to the domain of neither conception nor lack of conception; (viii) the representation that does not have phenomenal appearance [as its object], for example, the supramundane mind and the mind having cessation as its object; [F.37.b] (ix) the representation involving suffering, for example, the mind of hell beings ; (x) the representation involving mixed sensations, for example, the mind experienced in the [realm of] desire; (xi) the representation involving joy, for example, the mind belonging to the first and second meditative absorptions; (xii) the representation involving bliss, for example, the mind belonging to the third meditative absorption; (xiii) the representation involving neither suffering nor bliss, for example, the mind belonging to the fourth meditative absorption up to the domain of neither conception nor lack of conception; (xiv) the representation involving defilements, for example, the mind associated with defilements and secondary defilements; (xv) the representation involving virtue, for example, the mind associated with faith and so on; and (xvi) the neutral representation, for example, the mind that is not associated with either defilement or virtue.
「菩薩如何善於心的生起呢？如果他們知道心生起的十六種方式，就善於心的生起。這十六種方式是：
2. “How are they skillful with regard to the underlying condition of the mind? They are skillful when they cognize the true reality of representations as it truly is.
2. "菩薩如何對心因善巧？當他們如實認知表象的真如時，就是善巧。
3. “How are they skillful with regard to the emergence from the mind? They are skillful when they cognize as they truly are the two bonds, namely, the bonds of phenomenal appearance and corruption.
3. "菩薩如何對心的出現是善巧的？當他們如實認識兩種結，即現象和煩惱的結時，他們就是善巧的。
4. “How are they skillful with regard to the increase of the mind? They are skillful when they cognize as such the arising and increase of the mind at the moment when the mind that is the antidote to phenomenal appearance and corruption arises and increases.
4. "他們如何善於心增？當對治現象與煩惱的心生起並增長時，他們如能如實了知此時心的生起與增長，即是善於心增。"
5. “How are they skillful with regard to the decrease of the mind? They are skillful when they cognize as such the decrease and decline of the mind at the moment when the mind afflicted by the adverse factors of phenomenal appearance and corruption decreases and declines.
5. 「他們如何在心減方面具有技巧？當被現象和烦恼的不利因素所困擾的心在減弱和衰退時，他們能夠如實認知心的減弱和衰退，這樣就具有了技巧。」
6. “How are they skilled in terms of means? They are skillful when they practice the eight liberations, the eight domains of mastery, and the ten domains of totality.
6. "菩薩如何在方便上是善巧的？當他們修習八解脫、八勝處和十遍處時，他們就是善巧的。
“Maitreya, in this way bodhisattvas have accomplished, do accomplish, and will accomplish the great powers of a bodhisattva. [F.38.a]”
「彌勒，菩薩如此已經成就、正在成就以及將要成就菩薩的大神通力。」
8.38“The Blessed One said that all sensations have come to complete cessation in the domain of the nirvāṇa with no aggregates remaining. What are then those sensations?”
8.38薄伽梵說在涅槃的分界中，所有的受都已經完全止息，那裡沒有蘊存在。那麼，那些受是什麼呢？
“Maitreya, in brief, two kinds of sensations cease: (1) the sensations arising from corruption incumbent on being alive and (2) the sensations arising from their resulting objects.
「彌勒，簡要來說，有兩種受會停止：（1）與生存相關的煩惱所引起的受，和（2）從它們所緣對象引起的受。」
1. “Among those, the sensations arising from corruption related to one’s existence are of four kinds: (i) sensations arising from physical corruption, (ii) sensations arising from nonphysical corruption, (iii) sensations arising from corruption currently brought to fruition, and (iv) sensations arising from corruption not yet brought to fruition.
其中，與自身存在相關的烦恼所生受分為四種：（一）身體烦恼所生受，（二）非身體烦恼所生受，（三）目前成熟烦恼所生受，（四）尚未成熟烦恼所生受。
“Sensations arising from corruption brought to fruition refer to present sensations, whereas sensations arising from sensations not yet brought to fruition refer to sensations that are the causes for future sensations.
「由烦恼所生的受，已經成熟的烦恼所引起的受是指現在的受，而由烦恼所生的受，未來才會成熟的烦恼所引起的受是指作為未來受之因的受。」
2. “The sensations of their resulting objects are also of four kinds: (i) sensations related to places, (ii) sensations related to necessities, (iii) sensations related to enjoyments, and (iv) sensations related to relations.
2. "那些由結果對象產生的受也分為四種：(i)與處所相關的受，(ii)與必需品相關的受，(iii)與享受相關的受，(iv)與關係相關的受。
“Moreover, there are sensations in the domain of the nirvāṇa with aggregates remaining. Although these include sensations not yet brought to fruition, their opposites, the experience of sensations arising from present sensations, have not completely ceased. They are experienced as a mixture of pleasant and unpleasant sensations. Both kinds of sensation already brought to fruition have completely ceased. Only the category of sensations arising from present sensations are experienced. In the domain of the nirvāṇa with no aggregates remaining, even this will cease when one passes into parinirvāṇa. This is why I said that all sensations have come to a complete cessation in the domain of the nirvāṇa with no aggregates remaining.”
"而且，在有餘涅槃的分界中，存在著受。雖然這些包括尚未成熟的烦恼所生的受，但它們的對立面——現在的受所生的經驗——並未完全停止。它們被經驗為愉快和不愉快受的混合。已經成熟的兩種受已完全停止。只有現在的受所生的受這一類別被經驗。在無餘涅槃的分界中，當進入大涅槃時，這個也將停止。這就是為什麼我說在無餘涅槃的分界中，所有的受都已完全停止。"
8.39Thereupon, the Blessed One spoke these words to the bodhisattva Maitreya: “Maitreya, you questioned the Tathāgata with determination and skill regarding the perfect and pure path of yoga. This is excellent. I taught that this path of yoga is perfect and pure, and exactly so I have [F.38.b] taught and will teach all the perfect buddhas of the past and the future. The sons and daughters of noble family should devote themselves to this path with great effort.”
8.39此後，薄伽梵對菩薩彌勒說道：「彌勒，你以堅定和智慧之心詢問如來關於瑜伽的圓滿清淨之苦道，這是極好的。我教導這瑜伽之苦道是圓滿清淨的，正如此般，我已經教導並將教導所有過去和未來的圓滿佛陀。高貴族姓的兒子和女兒應當以大精進之心奉行此苦道。」
8.40Then, at that moment, the Blessed One spoke these verses:
8.40那時，薄伽梵說出了這些偈頌：
8.41Then, the bodhisattva Maitreya asked the Blessed One, “Blessed One, what is the name of the teaching imparted in this Dharma discourse that unravels the Tathāgata’s intent? How should I keep it in mind?”
8.41此時菩薩彌勒向薄伽梵提問說：「薄伽梵，這部解釋如來意趣的法教名稱是什麼？我應該如何受持它？」
The Blessed One answered, “Maitreya, this is a teaching of definitive meaning on yoga. Keep it in mind as The Teaching of Definitive Meaning on Yoga.” As the Blessed One expounded this teaching, six hundred thousand beings produced the mind directed at the unsurpassable, complete and perfect awakening, three hundred thousand hearers [F.39.a] purified the Dharma eye from impurities and contaminations; one hundred and fifty hearers who were without attachment liberated their minds from all outflows; and seventy-five thousand bodhisattvas attained the state wherein their attention was directed toward the great yoga.
薄伽梵回答說：「彌勒，這是關於瑜伽的了義教法。你應當記住它的名稱為《瑜伽了義教法》。」薄伽梵宣說此教法時，六十萬有情界眾生生起了趨向無上正等正覺的心，三十萬聲聞淨化了法眼，去除了不淨和有漏的污染；一百五十位無執著的聲聞，解脫了心中所有的漏，達到了清淨；七萬五千位菩薩成就了將注意力轉向大瑜伽的境界。
This was the chapter of the bodhisattva Maitreya—the eighth chapter.
（結尾）