Chapter 9
第九章
9.1Then the bodhisattva Avalokiteśvara addressed the Blessed One, “Blessed One, the ten stages of the bodhisattva are called (1) Utmost Joy, (2) Stainless , (3) Illuminating, (4) Radiant, (5) Hard to Conquer, (6) Manifest , (7) Far Reaching, (8) Immovable , (9) Excellent Intelligence, and (10) Cloud of Dharma. When taken together with the eleventh, [called] Buddha Stage, in how many kinds of purification and subdivisions are they included?”
9.1然後菩薩觀世音向薄伽梵說道：「薄伽梵，菩薩的十地被稱為（1）歡喜地、（2）離垢地、（3）離垢地、（4）焰慧地、（5）難勝地、（6）現前地、（7）遠行地、（8）不動地、（9）善慧地和（10）法雲地。當與第十一地【稱為】佛地合併考慮時，它們包括在多少種清淨和細分之中？」
9.2The Blessed One answered, “Avalokiteśvara, you should know that they are included in four kinds of purification and eleven subdivisions.
9.2薄伽梵答道："觀自在菩薩，你應當知道，它們包含在四種清淨和十一個分支當中。"
“Avalokiteśvara, you should know that the first stage is included in the purification of intention; the second, in the purification of superior discipline; and the third, in the purification of superior mind; while stages four to eleven are included in the purification of superior wisdom, which gradually leads to perfection from stage to stage. These stages are thus included in four kinds of purification.
「觀音菩薩，你應當知道，初地包含在意樂的清淨中；第二地包含在增上戒學的清淨中；第三地包含在增上心學的清淨中；而第四地到第十一地包含在增上慧學的清淨中，這個增上慧學逐漸從一個階段引向下一個階段，最終達到波羅蜜。這些階段就這樣被包含在四種清淨中。」
9.3“What are the eleven levels—the subdivisions including the ten stages of the bodhisattva and the Buddha Stage?
9.3「十菩薩地加上佛地共十一地，這些地的區分包括什麼？」
1. “On the first level consisting of actions based on superior devotion, bodhisattvas cultivate superior devotion and patience by engaging in the ten practices related to Dharma. Once they have passed beyond this stage, they will enter the faultless state of truth of the bodhisattvas.
「在初地中，由於菩薩修習由增上意樂而生的行為，菩薩透過從事與法相關的十種修習來培養增上意樂和忍。一旦他們超越了這個階段，他們將進入菩薩們無過失的真理狀態。」
2. “Although the first level is accomplished by these practices, [F.39.b] the second level is not, because the bodhisattvas are still unable to act while being aware of confusion resulting from subtle transgressions. By striving to accomplish this level, they will succeed.
2. "雖然菩薩通過這些修習已經成就初地，但第二地並未成就，因為菩薩仍然無法在觀察微細違犯所引發的混亂中行動。通過努力成就這一地，他們將會成功。"
3. “Although the second level is accomplished by this practice, the third level is not, because the bodhisattvas are still unable to settle into a perfect mundane concentration and recollect what they have heard. By striving to accomplish this level, they will succeed.
3. "雖然菩薩藉由這個修習而證得第二地，但第三地還未證得，因為菩薩仍然無法安住於圓滿的世間定，也無法憶念他們所聽聞的法。藉由努力修習這一地，他們將會成功。
4. “However, the fourth level is not thereby accomplished, because the bodhisattvas, who frequently engage in practicing the awakening factors in the way they obtained them, are still unable to settle their minds due to attachment to states of absorption and the teaching. By striving to accomplish this level, they will succeed.
「但是，第四地還未達成，因為菩薩們頻繁地按照他們所得到的方式修習覺支，但仍然無法安住其心，因為對於吸收狀態和教法的執著。通過努力來達成這個地位，他們將會成功。」
5. “Although the fourth level is accomplished through this practice, the fifth level is not, because the bodhisattvas are still unable to fully examine the truths or settle in superior equanimity regarding saṃsāra and nirvāṇa, which they exclusively reject or focus upon, respectively. They are still unable to practice the awakening factors in conjunction with skillful means. By striving to accomplish this level, they will succeed.
5. 「雖然第四地是通過這個修習而成就的，但第五地卻不然，因為菩薩們仍然無法完全審察諸諦，也無法對輪迴和涅槃建立殊勝的捨心，他們只是單純地排斥或分別專注於這兩者。他們仍然無法將覺支與方便相結合而修習。通過努力成就這一地，他們就會成功。」
6. “Although the fifth level is accomplished by this practice, the sixth level is not, because, even once they have recognized the activities of conditioned states for what they are, the bodhisattvas are still unable to maintain for long an aversion toward them. They are also still unable to remain for long directing their attention toward what lacks phenomenal appearances. By striving to accomplish this level, they will succeed.
「雖然通過這樣的修習可以成就第五地，但第六地還未成就，因為菩薩即使已經認識到有為法的活動的本質，仍然無法長久地對它們保持瞋心。他們也仍然無法長久地將注意力轉向沒有現象的事物。通過努力成就這個地位，他們將會成功。」
7. “Although the sixth level is accomplished by this practice, the seventh level is not, because the bodhisattvas are still unable to remain without hindrance and interruption while directing their attention toward what lacks phenomenal appearance. By striving to accomplish this level, they will succeed. [F.40.a]
7. 「雖然通過這樣的修習而成就了第六地，但第七地還未成就，因為菩薩仍然無法在不間斷、無阻礙的情況下，持續地將注意力指向那沒有現象的境界。通過努力去成就這一地，他們將會成功。」
8. “Although the seventh level is accomplished by this practice, the eighth level is not, because the bodhisattvas are still unable to rest in equanimity while striving to abide in what lacks phenomenal appearance. They are also still unable to attain mastery over phenomenal appearance. By striving to accomplish this level, they will succeed.
8. 「雖然菩薩通過修習可以圓滿第七地，但第八地尚未圓滿，因為菩薩仍然無法在努力安住於無現象的狀態中時保持捨心。他們也還無法對現象獲得自在。通過努力修習，他們將會成功。」
9. “Although the eighth level is accomplished by this practice, the ninth level is not because the bodhisattvas are still unable to masterfully teach the Dharma in all its aspects by using synonyms, definitions, explanations, and categories. By striving to accomplish this level, they will succeed.
「雖然藉著這種修習已經成就了第八地，但還未成就第九地，因為菩薩仍然無法通過使用同義詞、定義、解釋和分類來熟練地傳授各方面的法。藉著精進努力修習，他們將會成就這一地。」
10. “Although the ninth level is accomplished by this practice, the tenth level is not because the bodhisattvas are still unable to obtain the analytical knowledge of the perfect truth body. By striving to accomplish this level, they will succeed.
10. 「雖然透過此修習成就了第九地，但第十地未成就，因為菩薩仍未能獲得圓滿法身的抉擇智。透過精進修習以成就此地，他們必定會成功。」
11. “Although the tenth level is accomplished by this practice, the eleventh level is not because the bodhisattvas are still unable to obtain the gnosis and vision that are utterly free from attachment and hindrance regarding all cognitive objects. By striving to accomplish this level, they will succeed.
「雖然第十地以此修習而得成就，第十一地卻未成就，因為菩薩們仍然無法對所有認知對象獲得完全超越執著和障礙的般若智與見。通過努力修習此地，他們將會成功。」
“Since this level is accomplished by this practice, all levels are accomplished. Avalokiteśvara, you should know that all the stages are included in these eleven levels.”
「既然這個層級已經通過這種修習而成就，所有層級就都成就了。觀自在菩薩，你應該知道，所有的菩薩地都包含在這十一個層級裡。」
9.4“Blessed One, why is the first stage called Utmost Joy? Why are the other stages up to the Buddha Stage called what they are?”
9.4「薄伽梵，為什麼初地叫做歡喜地？為什麼從其他地位到佛地都有各自的名稱？」
1. “The first stage is called Utmost Joy because there is a supreme and immense joy in attaining the immaculate and sublime purpose, the supramundane mind.
「初地名為歡喜地，是因為菩薩獲得清淨殊勝的目標與出世間的心，而產生了最高和廣大的喜悅。」
2. The second stage is called Stainless because it is free from all stains consisting in [even] subtle transgressions or faulty discipline.
第二地稱為離垢地，因為它遠離了一切由於細微違犯或不完善律儀界所構成的污垢。
3. The third stage is called Illuminating because it is the very state of concentration and recollection imbued with the immeasurable light of gnosis. [F.40.b]
第三地稱為離垢地，因為它就是定和念的狀態，充滿了般若智的無量光明。
4. The fourth stage is called Radiant because the fire of gnosis produced by the practice of the awakening factors is set ablaze in order to burn the fuel of afflictions.
第四地稱為焰慧地，因為通過修習覺支所產生的般若智之火被點燃，以燃燒煩惱的燃料。
5. The fifth stage is called Hard to Conquer because it is difficult indeed to master the practice of these very awakening factors in conjunction with skillful means.
5. 第五地稱為難勝地，因為要同時掌握這些覺支和方便的修習確實極為困難。
6. The sixth stage is called Manifest because the activity of conditioning mental factors becomes manifest, as does the bodhisattvas’ attention that is repeatedly directed toward what lacks phenomenal appearance.
6. 第六地稱為現前地，因為行的活動變得明顯，菩薩們反覆指向無現象的注意力也變得明顯。
7. The seventh stage is called Far Reaching because once the bodhisattvas engage for a long time without hindrance and interruption while directing their attention toward what lacks phenomenal appearance, this stage is connected with the subsequent stages of purification.
7. 第七地稱為遠行地，因為菩薩長時間無有障礙和中斷地修習，不斷地將注意力指向無現象的對象，這一地與後續的清淨地相連接。
8. The eighth stage is called Immovable because what lacks phenomenal appearance is spontaneously accomplished and the bodhisattvas are unshaken by the manifestation of defilements resulting from phenomenal appearance.
8. 第八地稱為不動地，因為缺乏現象的狀態自然成就，菩薩對於由現象引生的煩惱顯現不為所動。
9. The ninth stage is called Excellent Intelligence because the bodhisattvas obtain a vast intelligence that flawlessly masters all aspects related to teaching the Dharma.
9. 第九地稱為善慧地，是因為菩薩獲得了廣大的智慧，能夠無缺地掌握與教法有關的一切方面。
10. The tenth stage is called Cloud of Dharma because the body afflicted by corruption, which is as empty as the sky, is pervaded and covered by the accumulation of Dharma that is like a [great] cloud.
10. 第十地稱為法雲地，是因為被煩惱所困擾的身體如同虛空般空無，被如同大雲般堆積的法所遍滿和覆蓋。
11. The eleventh stage is called Buddha Stage because once one has abandoned the most subtle defiling and cognitive obstructions, one completely and perfectly awakens and knows all aspects to be known, without attachment and hindrance.”
十一、佛地者，謂已永斷最細微的垢染及所知障，對於一切所知之法完全圓滿地覺悟且了知，並且無有執著與蓋障。
9.5“Blessed One, how many kinds of delusion and adverse factors of corruption are there on these stages?”
9.5「薄伽梵，在這些地位上有多少種癡和烦恼的不利因素呢？」
“Avalokiteśvara, there are twenty-two kinds of delusion and eleven adverse factors of corruption:
「觀世音，有二十二種癡及十一種烦恼的不利因素：
1. “On the first stage, there is the delusion of wrongly conceiving the person and phenomena, the delusion of bad destinies, and the adverse factor of the corruption resulting from these.
「在初地上，有我和現象錯誤認知的癡，有惡趣的癡，以及由此二者導致的烦恼的蓋。」
2. “On the second stage, there is the delusion of confusion resulting from subtle transgressions, [F.41.a] the delusion related to the various aspects of the maturation of karma, and the adverse factor of the corruption resulting from these two.
2. "在第二地上，有細微違犯所引起的混亂癡、與業成熟的各種相狀相關的癡，以及由這兩者所引起的煩惱逆緣。
3. “On the third stage, there is the delusion of desire, the delusion of perfectly remembering what was heard, and the adverse factor of the corruption resulting from these.
3. "在第三地，有欲望的癡，有完美記憶所聞法的癡，以及由此而生的煩惱的不利因素。
4. “On the fourth stage, there is the delusion of attachment to the states of absorption, the delusion of attachment to Dharma, and the adverse factor of the corruption resulting from these.
4. 「在四地時，有執著於禪定境界的癡，有執著於法的癡，以及由這些所產生的煩惱這一逆緣。」
5. “On the fifth stage, there is the delusion of attending to saṃsāra as exclusively negative or positive, the delusion of attending to nirvāṇa as exclusively negative or positive, and the adverse factor of the corruption resulting from these.
5. 「在五地上，有執著輪迴為純粹負面或純粹正面的癡，有執著涅槃為純粹負面或純粹正面的癡，以及由此二者所生的烦恼的不利因素。
6. “On the sixth stage, there is the delusion of making manifest the activity of conditioning mental factors, the delusion of the many manifesting phenomenal appearances, and the adverse factor of corruption resulting from these.
六、「在第六地上，有對於行的現前活動產生癡，有對於諸多現象現前產生癡，以及由此等而生的烦恼為過患。」
7. “On the seventh stage, there is the delusion of the manifestation of subtle phenomenal appearances, the delusion toward skillful means since one’s attention is exclusively directed toward what lacks phenomenal appearance, and the adverse factor of the corruption resulting from these.
七地上，有著對於微細現象的現前之癡，由於注意力唯一地指向無現象之物而對方便的癡，以及由此而生的烦恼之對治因素。
8. “On the eighth stage, there is the delusion of exerting oneself toward what lacks phenomenal appearance, the delusion of not having mastery over phenomenal appearances, and the adverse factor of the corruption resulting from these.
8. "在第八地，存在著朝向無現象而努力的癡，存在著對現象缺乏自在的癡，以及由這些癡所產生的烦恼的對治因素。
9. “On the ninth stage, there is the delusion of having mastery in the boundless teaching and expression of Dharma, the delusion of having mastery in continuously keeping it in mind in terms of wisdom and eloquence, the delusion of having command of eloquent speech, and the adverse factor consisting in the corruption resulting from these two types of delusion.
9. 「在第九地，存在著對無邊的法的教法和表達具有自在的癡，對以智慧和辯才而持續憶念它具有自在的癡，以及對能言善辯具有命令的癡，以及由這兩類癡所產生的煩惱這一不利因素。」
10. “On the tenth stage, there is the delusion with regard to the sublime superior knowledge, the delusion of engaging in what is secret and subtle, and the adverse factor consisting of the corruption resulting from these two.
十地上，有對於殊勝上等智慧的癡迷，有對秘密微細之法的執著癡迷，以及由這兩種癡迷所產生的煩惱作為不利因素。
11. “On the Buddha Stage, there is the delusion of the extremely subtle attachment to cognitive objects, the delusion of the extremely subtle hindrance related to defilements, and the adverse factor consisting of the corruption resulting from these two. [F.41.b]
11. "在佛地，存在著對認知對象極其微細的執著的癡，存在著與垢染相關的極其微細的障礙的癡，以及由這兩種癡所引起的煩惱構成的不利因素。
“Avalokiteśvara, this is a presentation of the stages according to twenty-two kinds of delusion and eleven types of corruption. The unsurpassable, complete and perfect awakening does not have any of them.”
「觀自在菩薩，這是根據二十二種癡和十一種煩惱所呈現的各個階段。無上正等正覺不具有其中任何一種。」
“In which case, Blessed One, the unsurpassable, complete and perfect awakening, the most sublime blessing and result, is truly wondrous! Once bodhisattvas have torn the great net of delusion in this fashion and gone beyond the vast jungle of corruption, they will awaken to the complete and perfect enlightenment.”
「在這種情況下，薄伽梵，無上正等正覺，最殊勝的加持與果報，實在是不可思議啊！菩薩們一旦這樣撕破了癡迷的大網，超越了烦恼的廣闊叢林，他們就會覺悟到圓滿究竟的覺悟。」
9.6“Blessed One, through how many kinds of purifications are these stages presented?”
9.6薄伽梵，這些階段是通過多少種清淨而呈現的？
“Avalokiteśvara, they are presented through eight purifications: (1) the purification of intention, (2) the purification of the mind, (3) the purification of compassion, (4) the purification of the perfections, (5) the purification of the vision of buddhas and of their veneration, (6) the purification of bringing beings to maturity, (7) the purification of birth, and (8) the purification of power.
「觀世音菩薩，它們是通過八種清淨而呈現的：（1）意樂的清淨，（2）心的清淨，（3）悲心的清淨，（4）波羅蜜的清淨，（5）對佛的見和恭敬的清淨，（6）使有情界成熟的清淨，（7）生的清淨，以及（8）力的清淨。」
“Avalokiteśvara, you should know that the purifications on the first stage, from the purification of superior intention up to the purification of power, as well as the purifications on the higher stages including the Buddha Stage, from the purification of superior intention up to the purification of power, become more and more intense. Thus, if one excepts the purification of birth on the Buddha Stage, the qualities on the first stage seem similar to those of the higher stages. However, you should know that the qualities of each higher stage are superior to those on the former stage. You should also understand that the qualities on the ten stages of a bodhisattva can be surpassed, whereas the qualities on the Buddha Stage are unsurpassable.”
觀世音，你應當知道，初地上的清淨，從殊勝意樂的清淨直到力量的清淨，以及更高地位包括佛地上的清淨，從殊勝意樂的清淨直到力量的清淨，都變得越來越強烈。因此，除了佛地上的生的清淨以外，初地上的功德似乎與更高地位上的功德相似。然而，你應當知道，每個更高地位上的功德都優於前一個地位上的功德。你也應當理解，菩薩十地上的功德是可以被超越的，而佛地上的功德是不可超越的。
9.7“Blessed One, why did you declare that, among all kinds of birth, the birth of a bodhisattva is supreme?” [F.42.a]
9.7「薄伽梵，您為什麼宣說，在各種生中，菩薩的生是最殊勝的？」
“Avalokiteśvara, it is supreme for four reasons: (1) it accomplishes the great purification of one’s roots of virtue, (2) it is appropriated as a result of mental inspection, (3) it is imbued with the compassion that protects all beings , and (4) it is not itself afflicted, but it repels the afflictions of others.”
「觀世音菩薩，菩薩的生有四個殊勝之處：（1）成就自己善根的大清淨，（2）是通過審視心意而獲得的，（3）充滿保護一切有情界的悲心，（4）自身不受煩惱所困，卻能驅除他人的煩惱。」
9.8“Blessed One, why did you declare that bodhisattvas practice with a vast aspiration, are sublime, have a sublime aspiration, and possess the force of aspiration?”
9.8「薄伽梵，您為什麼說菩薩以廣大的願力修習，殊勝高尚，具有殊勝的願力，並且具備願力的力量呢？」
“Avalokiteśvara, [I declared this] for four reasons: (1) bodhisattvas are skilled with respect to the blissful state of nirvāṇa, (2) they are able to attain it swiftly, (3) they have both given up this swift attainment and this blissful state, and (4) without wavering or being compelled, they mentally produce the aspiration to go for a long time through many kinds of suffering for the sake of beings . Therefore, I said that bodhisattvas possess a vast aspiration, a sublime aspiration, and the force of aspiration.”
「觀自在，我如此宣說有四個原因：（1）菩薩善於認識涅槃的安樂境界，（2）他們能夠快速證得涅槃，（3）他們已經捨棄了這種快速的證得和涅槃的安樂，（4）他們不動搖、不被強制，而是自心發起願力，決心長期為了有情界的利益而經歷各種苦難。因此，我說菩薩們具有廣大的願力、殊勝的願力，以及願力的力量。」
9.9“Blessed One, how many foundations of training do the bodhisattvas have?”
9.9「薄伽梵，菩薩有多少種修習的基礎？」
“Avalokiteśvara, they have six: generosity, discipline, patience, diligence, meditative absorption, and wisdom.”
「觀世音，他們有六種：布施、律儀界、忍、精進、禪定和智慧。」
“Blessed One, among those six, how many constitute the training in superior discipline, how many constitute the training in superior mind, and how many constitute the training in superior wisdom?”
「薄伽梵啊，在這六項中，有多少項構成增上戒學，有多少項構成增上心學，有多少項構成增上慧學呢？」
“Avalokiteśvara, you should know that the first three constitute the training in superior discipline, meditative absorption constitutes the training in superior mind, wisdom constitutes the training in superior wisdom, and diligence is present in each of these trainings.” [F.42.b]
「觀世音，你應當知道：前三種構成增上戒學，禪定構成增上心學，般若智構成增上慧學，而精進遍存於這些學修之中。」
“Blessed One, how many of these foundations of training constitute the accumulation of merit? How many constitute the accumulation of gnosis?”
「薄伽梵，這些訓練的基礎中，有多少構成福德資糧？有多少構成般若智資糧？」
“Avalokiteśvara, the training in superior discipline constitutes the accumulation of merit. The training in superior wisdom constitutes the accumulation of gnosis. Diligence and meditative absorption are present in both.”
「觀自在菩薩，增上戒學構成福德資糧，增上慧學構成般若智資糧。精進和禪定則同時存在於兩者之中。」
“Blessed One, how do bodhisattvas train in these six foundations of training?”
「薄伽梵，菩薩們如何在這六個修習基礎中進行修習？」
“Avalokiteśvara, they train in these six foundations of training according to five points: (1) by having devotion from the beginning for the teaching of the pure Dharma, for the teaching of the six perfections, and for the collection of teachings on the bodhisattva [path]; (2) by accomplishing next the wisdom arising from hearing, contemplating, and practicing [the truth] through the ten activities related to Dharma; (3) by preserving the awakening mind; (4) by relying upon a virtuous friend; and (5) by continuously practicing virtue.”
「觀自在，菩薩依據五個要點而修習這六個修行的基礎：（1）從最初就對清淨法的教法、六波羅蜜的教法以及菩薩道的教法集合具有虔誠心；（2）接著透過法十行而成就從聞、思、修所產生的智慧；（3）保持菩提心；（4）依靠善知識；以及（5）持續修習德行。」
“Blessed One, why are the foundations of training known in terms of a sixfold classification?”
「薄伽梵，為什麼將修行的基礎分為六種分類？」
“Avalokiteśvara, there are two reasons: (1) they benefit beings and (2) they are antidotes to defilements. You should know that, among them, three benefit beings while three are antidotes to defilements.
「觀自在，有兩個原因：（1）它們利益有情界，（2）它們是對治煩惱的對治法。你應當知道，在這些基礎中，有三個利益有情界，而三個是對治煩惱的對治法。
1. “Through their generosity, bodhisattvas benefit beings by providing them with what is necessary to life; through their discipline, they benefit beings by not impoverishing them, harming them, or ridiculing them; and through their patience, they benefit beings by enduring impoverishment, harm, and ridicule. Thus, they benefit beings through these three foundations of training.
「菩薩們通過布施而利益有情界，為他們提供生活所需；通過律儀界而利益有情界，不使他們貧困、傷害他們或譏笑他們；通過忍而利益有情界，忍受貧困、傷害和譏笑。因此，他們通過這三個修習的基礎而利益有情界。」
2. “Through their diligence they apply themselves to the virtue that completely overcomes defilements and eliminates them, since defilements are unable to deflect them from this practice; through their meditative absorption [F.43.a] they destroy defilements; and through their wisdom they put an end to their latent dispositions. Thus, these three foundations of training are antidotes to defilements.”
「菩薩們透過精進而奮勵自己去修習能夠徹底克服和消除煩惱的德行，因為煩惱無法讓他們偏離這種修習；他們透過禪定而摧毀煩惱；他們透過智慧而終止其習氣。因此，這三項訓練的基礎是對煩惱的對治。」
9.10“Blessed One, why are the other perfections known in terms of a fourfold classification?”
9.10「薄伽梵，其他的波羅蜜為什麼用四種分類的方式來說明呢？」
“Avalokiteśvara, it is because they assist these six perfections:
「觀世音，這是因為它們協助這六波羅蜜：
1. “With the first three perfections, bodhisattvas benefit beings . Then, they establish beings in virtue through the skillful means consisting of the four methods of conversion. Therefore, I taught that the perfection of skillful means assists the first three perfections.
「菩薩以最初的三波羅蜜利益有情界。然後，他們通過由四攝法組成的方便，將有情界建立在德上。因此，我教導方便波羅蜜協助最初的三波羅蜜。」
2. “Avalokiteśvara, suppose the bodhisattvas are unable to practice at all times in this life as a result of their many defilements. Suppose they are unable to focus their minds within due to the weakness of their superior intention as a result of their limited experience and aspiration . Suppose they are unable to accomplish the supramundane wisdom because they did not practice the meditative absorption based on the referential objects corresponding to the teachings on the bodhisattva path they have heard. However, since they have accumulated merit, even to a limited extent, they produce with their minds the aspiration that their defilements will decrease in the future. This is the perfection of aspiration. Because defilements decrease and bodhisattvas are able to exert their diligence through this perfection, the perfection of aspiration therefore assists the perfection of diligence.
「觀世音，假使菩薩由於有許多煩惱，在今生無法時時修習。由於其殊勝意樂的力量薄弱，經驗和願力有限，無法將心專注於內。由於未能根據所聽聞的菩薩苦道教法，修習相應所緣的禪定，無法成就出世智慧。然而，由於他們積累了福德，即使數量有限，他們也以心生起願力，希望自身的煩惱在未來減少。這是願力波羅蜜。因為通過這個波羅蜜，煩惱得以減少，菩薩能夠發起精進，所以願力波羅蜜輔助精進波羅蜜。」
3. “Then, relying on a noble being and on hearing the Dharma, they attain the state in which they direct their attention on discipline. Once they have turned away from having a superior intention whose power is limited, they obtain the power of intention of the heavenly realms. This is the perfection of power. Because bodhisattvas are able to focus on their minds within through this perfection, the perfection of power therefore assists the perfection of meditative absorption. [F.43.b]
3. "然後，依靠聖者並聆聽法，他們達到將注意力指向律儀界的狀態。一旦他們轉離力量有限的殊勝意樂，他們就獲得天界意樂的力量。這是精進波羅蜜。因為菩薩透過這個波羅蜜能夠在內心專注，所以精進波羅蜜因此輔助禪定波羅蜜。"
4. “The bodhisattvas settle in meditative absorption as they practice the referential objects corresponding to the teachings on the bodhisattva path they have heard. This is the perfection of wisdom. Because bodhisattvas are able to accomplish supramundane wisdom through this perfection, the perfection of gnosis therefore assists the perfection of wisdom.”
「菩薩們安住於禪定，修習他們所聞菩薩道教法中相應的所緣對象。這是智慧波羅蜜。因為菩薩們通過此波羅蜜能夠成就出世智慧，所以般若智波羅蜜因此幫助智慧波羅蜜的圓滿。」
9.11“Blessed One, why should one know that the six perfections are taught in this order?”
9.11「薄伽梵，為什麼應當知道六波羅蜜是按照這個順序教授的呢？」
“Avalokiteśvara, it is because the former is the support on which the latter is established, and so on and so forth. By not fixating on their bodies and possessions, bodhisattvas acquire discipline. By maintaining their discipline, they take possession of patience. Through patience, they engage in diligence. By having engaged in diligence, they establish meditative absorption. Once meditative absorption is established, they will obtain the supramundane wisdom.”
「觀世音菩薩，這是因為前者是後者建立的基礎，依此類推。菩薩不執著於身體和財物，由此獲得律儀界。通過保持律儀界，他們獲得忍。通過忍，他們進行精進。通過已經進行的精進，他們建立禪定。一旦禪定建立，他們就會獲得出世智慧。」
9.12“Blessed One, of how many kinds are these perfections?”
9.12「薄伽梵，這些波羅蜜有幾種呢？」
“Avalokiteśvara, each of these perfections is of three kinds:
「觀自在，每一種波羅蜜都有三種：
1. “The three kinds of generosity are the gift of Dharma, the gift of material objects, and the gift of fearlessness.
「布施有三種：法施、財施、無畏施。
2. “The three kinds of discipline are the discipline that turns away from what is not virtuous, the discipline that engages in virtue, and the discipline that engages in benefiting beings .
2. 「律儀界有三種：遠離非德的律儀界、修習德行的律儀界，以及利益有情界的律儀界。」
3. “The three kinds of patience are the patience of enduring harm, the patience of not considering [one’s own] suffering, and the patient acceptance of Dharma by means of reflection.
3. 「忍有三種：忍受傷害的忍，不計較自身苦難的忍，以及透過思惟而接受法的忍。」
4. “The three kinds of diligence are the diligence that is like armor, the diligence to practice virtue, and the diligence to benefit beings .
「精進有三種：如鎧甲的精進、修習德的精進、和利益有情界的精進。
5. “The three kinds of meditative absorption are the meditative absorption of blissful abiding that, nonconceptual and peaceful, is an antidote to defilements and suffering, the meditative absorption that brings about good qualities, and the meditative absorption that accomplishes the welfare of beings . [F.44.a]
5. "禪定有三種：第一種禪定是具足安樂住、無分別、寂靜，是對治煩惱和苦的對治法的禪定；第二種禪定是成就德的禪定；第三種禪定是成就有情界福利的禪定。"
6. “The three kinds of wisdom are the wisdom that takes the conventional truth as its referential object, the wisdom that takes the ultimate truth as its referential object, and the wisdom that takes the welfare of beings as its referential object.”
「三種智慧是：以世俗諦為所緣的智慧、以勝義諦為所緣的智慧，以及以有情界的福祉為所緣的智慧。」
9.13“Blessed One, why are the perfections called ‘perfections’?”
9.13「薄伽梵，為什麼波羅蜜被稱為『波羅蜜』呢？」
“Avalokiteśvara, this is for five reasons. The perfections are without attachment, disinterested, free from faults, nonconceptual, and dedication of merit:
「觀世音，這是出於五個原因。波羅蜜是無執著、無所求、離過失、無分別、以及迴向福德的。
1. “Being without attachment, they are completely devoid of attachment to factors adverse to themselves.
「不執著，它們完全沒有對不利於自身因素的執著。
2. “Being disinterested, they are free from thoughts fixating on results or on some reward obtained from their accomplishment.
2. 「無所求，即遠離對結果的思念，也不執著於由修行所獲得的任何回報。」
3. “Being free from faults, they are not involved with afflicted phenomena and lack unskillful means.
3. "無有過失，指的是不涉及煩惱現象，缺乏不善的方便。
4. “Being nonconceptual, they are free from any literal assumption of having a defining characteristic specific to them.
4. 「無分別者，是說遠離對自身具有特定相的字面假設。」
5. “Being dedication of merit, they are the aspiration for the result of the bodhisattva path by having produced and accumulated these perfections.”
5. "作為福德的迴向，它們是對菩薩苦道之果的願力，透過產生和累積這些波羅蜜而成就。"
9.14“Blessed One, what are the factors adverse to the perfections?”
9.14「薄伽梵，什麼是與波羅蜜相違的因素？」
“Avalokiteśvara, you should know that there are six factors: (1) considering as beneficial the joy produced by desirous objects, (2) indulging into pleasurable activities through one’s body, speech, or mind, (3) not enduring contempt with patience, (4) invoking merit to justify one’s lack of diligence, (5) being distracted by occupations, entertainment, and people, and (6) considering as beneficial the conventional mental elaborations arising from what one sees, hears, thinks , or is conscious of.”
「觀自在菩薩，你應當知道，有六種不利因素：（1）認為由欲望對象所產生的喜樂是有益的，（2）透過身體、語言或心沉溺於令人愉快的活動，（3）無法以忍耐來承受侮辱，（4）援引福德來為自己缺乏精進辯護，（5）被職務、娛樂和人際關係所分散注意力，（6）認為由所見、所聞、所思或所意識到的事物所引發的世俗戲論是有益的。」
9.15“Blessed One, what is the result of the maturation of these perfections?”
9.15薄伽梵，這些波羅蜜成熟的結果是什麼？
“Avalokiteśvara, [F.44.b] you should know that there are six: (1) great wealth, (2) rebirth in pleasant destinies, (3) happiness and satisfaction from peace and concord, (4) sovereignty over beings , (5) the absence of physical harm, and (6) the renown of having great powers.”
「觀世音菩薩，你應該知道有六種：（1）巨大的財富，（2）投生於善趣，（3）來自和平與和諧的快樂和滿足，（4）對有情界的統治，（5）沒有身體傷害，以及（6）具有偉大力量的聲譽。」
9.16“Blessed One, how are these perfections involved with afflicted phenomena?”
9.16「薄伽梵，這些波羅蜜是如何與煩惱現象相關聯的？」
“Avalokiteśvara, they are involved through four practices: (1) the practice of the perfections without compassion, (2) the improper practice of the perfections, (3) the irregular practice of the perfections, and (4) the negligent practice of the perfections.
「觀世音菩薩，它們透過四種修習而與煩惱現象相關：（1）沒有悲心的波羅蜜修習，（2）不正確的波羅蜜修習，（3）不規則的波羅蜜修習，以及（4）懈怠的波羅蜜修習。」
“The improper practice of the perfections occurs when the practice of one of these perfections impairs the practice of the other perfections.”
「波羅蜜的不當修習，是指修習其中一種波羅蜜會損害其他波羅蜜的修習。」
9.17“Blessed One, what are unskillful means?”
9.17「薄伽梵，什麼是不善巧的方便？」
“Avalokiteśvara, the bodhisattvas assist beings by means of these perfections. If they do not establish beings in virtue once they have pulled them from nonvirtuous states and instead are satisfied to merely provide material objects to them, this is unskillful means. Why? Avalokiteśvara, one does not assist beings by merely doing this. It is like this: excrements, whether in large or small quantity, cannot be made to smell good by any method whatsoever. Likewise, no method that merely supports beings with material objects can make happy those who are suffering because their nature is to experience the suffering arising from being conditioned. In contrast, establishing them in virtue is the best and only way to benefit them.”
「觀世音菩薩，菩薩以這些波羅蜜來幫助有情界。如果菩薩將有情界從不德的狀態中拔救出來後，卻沒有將他們安立在德中，反而只是滿足於為他們提供物質資源，這就是不善的方便。為什麼呢？觀世音菩薩，僅僅這樣做是無法幫助有情界的。就像這樣：糞便無論數量多少，用任何方法都無法使它散發香氣。同樣地，任何僅僅以物質資源來支持有情界的方法，都無法使那些受苦的有情界得到快樂，因為他們的本性就是經驗由有為而產生的苦。相反地，將他們安立在德中才是幫助他們的最佳、也是唯一的方法。」
9.18“Blessed One, how many kinds of purification are [included] in these perfections?”
9.18「薄伽梵，這些波羅蜜中包含了多少種清淨？」
“Avalokiteśvara, I did not state that there were other purifications apart from the five kinds [I have already mentioned]. However, in relation to what I have already explained, [F.45.a] I will clarify for you the (1) general and (2) specific purifications included in the perfections.
「觀世音菩薩，我並未說過除了我已經提及的五種之外，還有其他的清淨。然而，關於我已經解釋過的內容，我將為你闡明包含在波羅蜜中的（1）普遍清淨和（2）特殊清淨。」
1. “You should know that the general purifications that are common to all perfections include seven points: (1) bodhisattvas do not seek to make a profit from others through the teachings on the bodhisattva path; (2) they do not produce wrong conceptions with regard to these teachings; (3) with respect to these teachings, they do not give rise to indecision or doubts as to whether they will attain awakening or not; (4) they do not praise themselves, nor do they blame others or despise them; (5) they do not generate arrogance or carelessness; (6) they are not satisfied with only limited or inferior attainments; and (7) they are not stingy or envious of others because of these teachings.
「你應當知道，所有波羅蜜共通的清淨包括七個方面：（1）菩薩不會透過菩提苦道的教法來從他人獲取利益；（2）他們對這些教法不會產生錯誤的執著；（3）對於這些教法，他們不會對是否能夠證得覺悟產生猶豫或疑惑；（4）他們既不稱讚自己，也不貶低他人或輕視他人；（5）他們不會生起慢心或懈怠；（6）他們對於有限或下劣的成就並不滿足；（7）他們因為這些教法而不會對他人吝嗇或嫉妒。」
2. “You should know that the purifications specific to each perfection also includes seven points:
2.「你應該知道，各個波羅蜜特有的清淨也包括七個要點：
“The seven points of the purification included in the perfection of generosity are as follows: (1) bodhisattvas practice generosity that is the purification of generosity through the purification of the object that is the gift, and (2–7) they practice generosity that is the purification of generosity through the purification of discipline, view, mind, speech, knowledge, and stains. Thus, as I have just explained, the purifications included in the perfection of generosity that bodhisattvas obtain and practice constitute the seven aspects of the purification of generosity.
「布施波羅蜜中所包含的清淨的七個要點如下：（1）菩薩修習布施，通過清淨所施之物而成為布施的清淨，以及（2－7）菩薩修習布施，通過清淨律儀界、清淨見、清淨心、清淨語、清淨智慧和清淨污垢而成為布施的清淨。因此，如我剛剛所解釋的，菩薩所獲得和修習的布施波羅蜜中所包含的清淨，構成了布施清淨的七個方面。」
“The seven points of the purification included in the perfection of discipline are as follows: (1) bodhisattvas are skilled in all aspects of the foundation of training related to vows, (2) they are skilled in removing transgressions, (3) their discipline is free from doubts, (4) they have a firm discipline, (5) they maintain discipline in all circumstances, (6) they engage in discipline at all times, and (7) they engage in the training by correctly practicing the foundations of training. These are the seven aspects of the purification of discipline.
「律儀界波羅蜜所攝清淨的七點如下：（1）菩薩善於掌握與誓願相關的所有訓練基礎，（2）他們善於消除違犯，（3）他們的律儀界沒有疑惑，（4）他們具有堅定的律儀界，（5）他們在各種情況下都維持律儀界，（6）他們始終從事律儀界，（7）他們通過正確修習訓練基礎而進行修習。這些是律儀界清淨的七個方面。」
“The seven points of the purification included in the perfection of patience are as follows: (1) when confronted with any kind of adversity, bodhisattvas do not waver because they are confident in the maturation of their karma; [F.45.b] (2) they do not engage in harming others by abusing, insulting, striking, intimidating, or criticizing them in order to retaliate; (3) they do not hold grudges; (4) when accused, they do not give rise to defilements; (5) they themselves do not indulge in accusations; (6) they do not practice patience with a mind that is fearful of consequences or interested; and (7) they do not fail to accomplish others’ benefit. These are the seven purifications of patience.
「忍波羅蜜所含清淨的七點如下：（1）菩薩在面對任何逆境時，因為對自己業的成熟有信心，所以不會動搖；（2）他們不會通過辱罵、侮辱、毆打、威脅或批評他人來傷害他人以進行報復；（3）他們不懷恨在心；（4）當被指責時，他們不會生起煩惱；（5）他們自己不沉溺於指責他人；（6）他們不以害怕後果或有所求的心來修習忍辱；（7）他們不會失敗於成就他人的利益。這些是忍的七種清淨。」
“The seven points of the purification included in the perfection of diligence are as follows: (1) bodhisattvas understand the equanimity of diligence; (2) with reference to diligence, they neither praise themselves nor deprecate others; (3–6) they are powerful, diligent, enthusiastic, and resolute; and (7) they never cease to be diligent with respect to virtuous qualities. These are the seven purifications of diligence.
「包含在精進波羅蜜中的清淨的七點如下：（1）菩薩理解精進的捨；（2）關於精進，他們既不稱讚自己也不貶低他人；（3-6）他們是強大的、勤奮的、熱情的和堅定的；（7）他們對於善的品質永遠不停止精進。這些是精進的七種清淨。
“The seven points of the purification included in the perfection of meditative absorption are (1) the meditative absorption in the concentration that understands phenomenal appearance, (2) the perfect meditative absorption in concentration, (3) the meditative absorption in the concentration that has these two aspects, (4) the meditative absorption in the spontaneously arising concentration, (5) the meditative absorption in the concentration without support, (6) the meditative absorption in the concentration that produces flexibility, and (7) the meditative absorption in the concentration in the boundless practice of the referential objects corresponding to the teachings on the bodhisattva path. These are the seven purifications of meditative absorption.
「定波羅蜜所包含的清淨的七個要點如下：（1）理解現象的定中的禪定，（2）圓滿的定中的禪定，（3）具有這兩個方面的定中的禪定，（4）自然而然生起的定中的禪定，（5）沒有所依的定中的禪定，（6）產生靈活性的定中的禪定，（7）在菩薩道教法所對應的所緣的無邊修習中的定中的禪定。這些是定的七種清淨。」
“The seven points of the purification included in the perfection of wisdom are as follows: (1) Once they have abandoned the extremes of superimposition and negation by means of wisdom, bodhisattvas emerge [from cyclic existence] through the middle path. (2) On account of this wisdom, they realize the very meaning of the gate to liberation exactly as it is, namely, the threefold gate to liberation: emptiness, wishlessness, and appearancelessness. (3) They realize exactly as it is the very meaning of essence, namely, the threefold essence: the imaginary, the other-dependent, and the actual. (4) They realize exactly as it is the very meaning of essencelessness, namely, the threefold essencelessness regarding defining characteristics, arising, and the ultimate. [F.46.a] (5) They realize exactly as it is the very meaning of the conventional truth in relation to the five sciences. (6) They realize exactly as it is the very meaning of the ultimate truth with respect to the seven aspects of true reality. (7) They frequently abide in the unique approach of the nonconceptual state free of mental elaborations. By means of the insight that takes countless universal teachings as its referential object, they correctly accomplish the attainment resulting from the practice of the teachings that are in harmony with Dharma. You should know that these are the seven purifications of meditative absorption.”
「智慧波羅蜜所包含的清淨七點如下：（1）菩薩們藉由智慧，放棄了增益和減損的兩個極端，透過中道而出離輪迴。（2）因為這種智慧，他們準確地理解解脫之門的真實意義，也就是三種解脫之門：空性、無願和無相。（3）他們準確地理解本質的真實意義，也就是三種本質：遍計所執性、依他起性和真實。（4）他們準確地理解無自性的真實意義，也就是關於相、生起和勝義的三種無自性。（5）他們準確地理解世俗諦在五種學科方面的真實意義。（6）他們準確地理解勝義諦在真如七種側面的真實意義。（7）他們頻繁安住於離戲論的無概念狀態的獨特方式中。藉由以無數普遍教法為所緣的毗婆舍那，他們正確地成就修習與法相應的教法所產生的結果。你應當知道，這些是禪定清淨的七點。」
9.19“Blessed One, what is the function of each of these five purifications?”
9.19「薄伽梵，這五種清淨各自有什麼作用呢？」
“Avalokiteśvara, you should know that the five functions are as follows: (1) Having no attachment, the bodhisattvas continuously practice the perfections in this life. Because they practice them with enthusiasm, they are conscientious. (2) Being disinterested, they obtain the cause for the careful practice of these perfections in their future lives. (3) Free of any wrongdoing, they practice the perfect, pure, and stainless perfections. (4) Unburdened by conceptions, they swiftly perfect the perfections through their skillful means. (5) Because they transfer their merit, they will attain in all their future lives the inexhaustible perfections together with the desirable results produced by the maturation of their karma, until they obtain the unsurpassable, complete and perfect awakening.”
「阿瓦盧吉提濕伐羅，你應當知道，這五種功能如下：（1）沒有執著，菩薩在這一生中不斷修習波羅蜜。因為他們以熱情修習，所以是精進的。（2）不求結果，他們為未來生中仔細修習這些波羅蜜獲得了因。（3）遠離一切過失，他們修習完美、清淨和離垢地的波羅蜜。（4）不受執念所束縛，他們通過方便迅速地圓滿波羅蜜。（5）因為他們迴向福德，他們將在所有未來生中獲得取之不盡的波羅蜜，以及由業成熟所產生的令人滿意的果報，直到他們獲得無上正等正覺。」
9.20“Blessed One, what is the vastness of the bodhisattvas’ practice of these perfections?”
9.20「薄伽梵，菩薩修習這些波羅蜜的廣大是什麼？」
“Avalokiteśvara, bodhisattvas are without attachment and disinterested, and they transfer their merit.”
「觀世音菩薩，菩薩們沒有執著，不貪圖自身利益，並將功德迴向他人。」
“In what way are they without afflictions?”
「他們以何種方式沒有煩惱？」
“They are free of any wrongdoing and conceptions.”
他們遠離一切惡業和執著。
“In what way are they stainless?”
「他們以何種方式離垢？」
“They act as they mentally inspect.”
「他們按照內心的觀察而行動。」
“In what way are they immovable?”
「他們怎樣是不動地的？」
“They are said to be immovable because this is the nature of those who have entered the stages of a bodhisattva.” [F.46.b]
「它們之所以被稱為不動地，是因為這是已經進入菩薩階位的人的本性。」
“In what way are the perfections utterly pure?”
「波羅蜜在什麼方面是完全清淨的？」
“Avalokiteśvara, they are included within the tenth stage and the Buddha Stage.”
「觀自在，它們被包含在十地和佛地之中。」
9.21“Blessed One, why is the desirable result of the maturation resulting from the practice of the perfections always inexhaustible in the case of the bodhisattvas? Why do they obtain this inexhaustibility through the perfections?”
9.21薄伽梵，為什麼菩薩透過修習波羅蜜所導致的成熟果實總是取之不盡的？為什麼他們能透過波羅蜜獲得這種取之不盡的性質？
“Avalokiteśvara, it is because they practice each perfection in dependence upon the others.”
「觀世音菩薩，這是因為他們修習每一種波羅蜜時，都是依靠其他的波羅蜜而進行的。」
9.22“Blessed One, why is it that bodhisattvas do not have faith in the desirable result of the maturation resulting from the practice of the perfections in the way they have faith in the perfections?”
9.22薄伽梵，菩薩為什麼對於修習波羅蜜所產生的成熟果報，信心不如對波羅蜜本身的信心那樣堅定呢？
“Avalokiteśvara, this is due to five reasons: (1) The perfections are the cause for the highest bliss and happiness, (2) they are the cause for the benefit of oneself and others, (3) they are the cause for the desirable result of their maturation in future lives, (4) they are the foundation of the freedom from afflictions, and (5) they have the nature of immutability.”
「觀世音菩薩，這是由於五個原因：（1）波羅蜜是最高喜樂和快樂的因，（2）它們是自己和他人利益的因，（3）它們是未來生世成熟果報的因，（4）它們是解脫煩惱的基礎，（5）它們具有不變的本質。」
9.23“Blessed One, what are their specific powers?”
9.23「薄伽梵，它們的具體力量是什麼？」
“Avalokiteśvara, you should know that their specific powers have the following four qualities: (1) When the bodhisattvas practice the perfections, they eliminate adverse factors, such as greed, faulty discipline, mental agitation, laziness, distraction, and wrong views; (2) they will attain the unsurpassable, complete and perfect awakening; (3) in this life, they will benefit themselves as well as beings; and (4) in future lives they will attain the desirable result of their maturation, which is vast and inexhaustible.”
「觀自在菩薩，你應當了知這些波羅蜜的具體能力有以下四種特質：（一）當菩薩修習波羅蜜時，他們消除了貪欲、毀禁、掉舉、懈怠、散亂和邪見等不利的因素；（二）他們將成就無上正等正覺；（三）在此生，他們將利益自己以及有情界；（四）在未來的生世中，他們將獲得其修習所成熟的殊勝果報，這果報是廣大而無窮盡的。」
9.24“Blessed One, from what cause do these perfections arise? What are their result and benefit?”
9.24薄伽梵，這些波羅蜜是從什麼因而生起的？它們的果是什麼，利益又是什麼？
“Avalokiteśvara, the perfections have compassion as their cause. As result, they have the desirable result of their maturation and [F.47.a] the result accomplishing the benefit of beings . As benefit, they have the great benefit of accomplishing the great awakening.”
「觀世音，波羅蜜以悲心為因。作為結果，它們具有所欲的成熟果報和成就有情界利益的結果。作為利益，它們具有成就大覺悟的大利益。」
9.25“Blessed One, if the bodhisattvas have inexhaustible resources as well as compassion for beings , why are there poor people in the world?”
9.25薄伽梵，如果菩薩具有無盡的資源和對有情界的悲心，世間為什麼還有貧困的人？
“Avalokiteśvara, this is nothing but the fault resulting from beings’ own karma. If it were not so, if no obstruction were brought about by beings’ own faults, bodhisattvas could at all times engage in compassionate activities toward them. As bodhisattvas have inexhaustible resources, how could the vision of suffering manifest? Avalokiteśvara, it is like this: hungry ghosts whose bodies are tormented by thirst perceive the waters of the ocean as a dry and barren place. This is not the fault of the ocean but the fault resulting from the maturation of nothing but these hungry ghosts’ own karma. Likewise, the absence of result is not the fault of the bodhisattvas’ generosity, which is like the ocean, but the fault of beings themselves, the fault resulting from the karma of those who are like hungry ghosts.”
「觀自在，這完全是有情界自身業力所造成的過失。如果不是這樣，如果有情界自身的過失沒有帶來障礙，菩薩就能夠時時刻刻對他們進行悲心的活動。由於菩薩擁有無盡的資源，苦的見解怎麼會現前呢？觀自在，就像這樣：那些身體被饑渴所折磨的餓鬼，把大海的水認知為乾枯荒蕪的地方。這不是大海的過失，而是完全由於這些餓鬼自身業力成熟所造成的過失。同樣地，沒有得到結果，不是菩薩的布施（如同大海一般）的過失，而是有情界自己的過失，是那些如同餓鬼一樣的眾生的業力所造成的過失。」
9.26“Blessed One, through which perfection do bodhisattvas apprehend essencelessness?”
9.26薄伽梵，菩薩透過哪一種波羅蜜來證悟無自性？
“Avalokiteśvara, they apprehend it through the perfection of wisdom.”
「觀世音，他們通過智慧波羅蜜來認知它。」
“Blessed One, when they apprehend essencelessness through the perfection of wisdom, why then do they not apprehend that essencelessness has an essence?”
薄伽梵，菩薩藉由智慧波羅蜜而領悟無自性時，為什麼他們不會領悟到無自性具有自性呢？
“Avalokiteśvara, I did not declare that essencelessness is apprehended by means of an essence. However, if one does not use expressions to teach, it is impossible to explain that this essencelessness is inexpressible and cognized intuitively. On this basis, I said that they perceive essencelessness.”
「觀世音，我並未宣說無自性是以某個自性來認知的。然而，如果不使用言語來教導，就不可能說明這個無自性是難以言說且直觀認識的。基於這個理由，我才說他們認知無自性。」
9.27“Blessed One, what is called perfection, immediate perfection, and great perfection?” [F.47.b]
9.27「薄伽梵，什麼是波羅蜜、現前波羅蜜和大波羅蜜？」
1. “Avalokiteśvara, bodhisattvas possess virtuous qualities, generosity and so on, that they have practiced over immeasurable periods of time. But when defilements arise in them, they are unable to overcome them and, instead, are overcome by them. Thus, this inferior and intermediate aspiration on the stage where one proceeds by means of aspiration is called perfection .
「觀世音菩薩，菩薩具有布施等善法功德，這些是他們在無量時間內修習的。但當煩惱在他們心中產生時，他們無法克服這些煩惱，反而被煩惱所克服。因此，這種在願力階段中進行的下劣和中等願力，稱為波羅蜜。」
2. “Then, bodhisattvas possess virtuous qualities that they have practiced during further immeasurable periods of time. When defilements arise in them, these bodhisattvas overcome them and cannot be overcome by them. Thus, taking hold of these qualities beginning with the first stage is called immediate perfection .
菩薩經過更漫長無量的時間修習具備的清淨功德，當煩惱生起時，這些菩薩能夠克服它們，而不會被煩惱所克服。因此，從初地開始掌握這些功德稱為「直接波羅蜜」。
3. “Next, bodhisattvas possess virtuous qualities that they have practiced during even longer immeasurable periods of time. In the bearer of such qualities, no defilement arises at all. Thus, taking hold of these qualities beginning with the eighth stage is called great perfection .”
3. 「再者，菩薩具有在更加久遠無量時期中所修習的善根功德。在具備這些功德的人身上，根本不會產生任何煩惱。因此，從八地開始把握這些功德，就稱為大波羅蜜。」
9.28“Blessed One, how many kinds of latent dispositions toward defilements are there on the stages?”
9.28「薄伽梵，在諸地上對於煩惱的習氣有多少種？」
“Avalokiteśvara, there are three:
「觀世音菩薩，有三種：
1. “The latent dispositions that destroy the factors conducive to the manifestation of defilements are as follows: on the first five stages, the factors conducive to the manifestation of innate defilements are non-innate defilements. At that point, these factors do not manifest. As a consequence, these latent dispositions are called latent dispositions that destroy the factors conducive [to the manifestation of defilements].
「其次是破除生起煩惱因緣的習氣：在初地至五地，引發俱生煩惱生起的因緣就是分別煩惱。此時這些因緣並不現前。正因為這樣，這類習氣就被稱為破除引發煩惱生起因緣的習氣。」
2. “The latent dispositions of limited power are as follows: on the sixth and seventh stages, subtle aspects of the latent dispositions manifest and through practice are suppressed. Therefore, as a consequence of this subtle manifestation, these latent dispositions are called latent dispositions of limited power.
2. 「勢力有限的習氣如下：在六地和七地，習氣的細微方面會現前，並通過修習而得到壓伏。因此，由於這種細微的現前，這些習氣被稱為勢力有限的習氣。
3. “The subtle latent dispositions are as follows: on the eighth stage and above, defilements do not manifest at all because there only remain cognitive obstructions to be cleared. Therefore, these latent dispositions are called subtle latent dispositions .”
「薄伽梵，第八地及以上地，煩惱完全不現前，因為只剩下所知障需要清除。因此，這些習氣被稱為微細習氣。」
9.29“Blessed One, how many kinds of elimination of corruption characterize these latent dispositions?”
9.29「薄伽梵，這些習氣由多少種烦恼的清除來特徵化？」
“Avalokiteśvara, there are three kinds: (1) the elimination of superficial corruption characterizes the first and the second type of latent dispositions] (2) the elimination of deeper corruption characterizes [F.48.a] the third type of latent dispositions, and (3) since the elimination of the innermost corruption is the state in which there are no latent dispositions at all, I have taught that it is the Buddha Stage.”
「觀世音，有三種：（1）消除表面的煩惱，這是前兩種習氣的特徵；（2）消除更深層的煩惱，這是第三種習氣的特徵；（3）由於消除最深層的煩惱就是沒有任何習氣的狀態，我教導說這就是佛地。」
9.30“Blessed One, after how many eons are these types of corruption eliminated?”
9.30「薄伽梵，經過多少劫這些烦恼才能被清除呢？」
“Avalokiteśvara, they are abandoned within three incalculable periods of time—within immeasurable eons, seasons, moons, half-moons, days and nights, days, half days, hours, minutes, seconds, or split seconds.”
「觀世音菩薩，這些煩惱在三大阿僧祇劫之內得以斷除——在無數的劫、季節、月、半月、日夜、日、半日、時、分、秒或剎那之內斷除。」
9.31“Blessed One, how should the defining characteristic, the fault, and the positive quality of defilements arising in bodhisattvas be known?”
9.31「薄伽梵，應該如何認識菩薩所生起的煩惱的相、過失和功德？」
1. “Avalokiteśvara, defilements arising in bodhisattvas have the defining characteristic of nondefilement. Why? Because they fully realize the domain of truth, which is only determined on the first stage. On account of this, the defilements of bodhisattvas arise only with full awareness, not unconsciously. Therefore, [defilements arising in bodhisattvas have] the defining characteristic of nondefilements.
觀世音菩薩，菩薩身上所生起的煩惱具有非垢染的相。為什麼呢？因為菩薩已經充分證悟真如分界，這只有在初地才能確定。因此，菩薩的煩惱只有在完全清醒的狀態下才會生起，而不是無意識地生起。所以，菩薩身上所生起的煩惱具有非垢染的相。
2. “Because they do not have the capacity to produce suffering in [bodhisattvas’] own [mental] continuums, they are faultless.
「因為它們沒有能力在菩薩自身的相續中產生苦，所以它們是無過患的。」
3. “Because they are the cause dispelling the suffering from the world of beings , they have boundless positive qualities.”
3.「因為它們是消除有情界苦難的因，所以菩薩具有無邊的功德。」
“Blessed One, if even the defilements arising in this way in bodhisattvas outshine the roots of virtue produced by all beings , hearers, and solitary realizers to such an extent, what need is there to mention their other positive qualities? The supreme value of the bodhisattvas’ awakening is truly amazing!
「薄伽梵，如果菩薩身上這樣產生的垢染都超越了所有有情界、聲聞和獨覺所產生的善根，那麼還有什麼需要說他們其他的功德呢？菩薩的覺悟之價值確實令人驚嘆！」
9.32“Blessed One, what was your underlying intention when you declared that the vehicle of the hearers and the Great Vehicle constitute the Single Vehicle?” [F.48.b]
9.32「薄伽梵，當您宣說聲聞乘和大乘構成一乘時，您的密意是什麼？」
“In the vehicle of the hearers, I taught the essence of various phenomena, such as the five aggregates, the six internal sense domains, the six external sense domains, and so forth. In the Great Vehicle, I presented exactly these same phenomena by teaching them in terms of a single principle, the domain of truth. Therefore, I did not declare that [these two] vehicles are distinct from one another. Those who conceptualize these teachings exclusively according to their literal meaning also conceptualize these [two] vehicles as being distinct—some by superimposing, others by negating. As a consequence, they think that the two vehicles are contradictory and thus refute one another. This is what I had in mind when I taught the Single Vehicle.”
「在聲聞乘中，我教導了各種現象的本質，比如五蘊、六內界、六外界等等。在大乘中，我以一個原則——真如——來呈現這些完全相同的現象。因此，我並未宣說這兩個乘是互相不同的。那些專門按照字面意思去理解這些教法的人，也會把這兩個乘理解為不同的——有的人通過附加，有的人通過否定。因此，他們認為這兩個乘是相互矛盾的，從而互相否定。這就是我在教導一乘時的密意。」
9.33Then, at that moment, the Blessed One spoke these verses:
9.33爾時薄伽梵說偈言：
Then, the bodhisattva Avalokiteśvara 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?”
那時，菩薩觀世音問薄伽梵說：「薄伽梵，這部經中所宣說揭示如來深意的教法，其名稱是什麼？我應當如何受持它？」
The Blessed One answered, “Avalokiteśvara, this is a teaching of definitive meaning on the stages and the perfections. Keep it in mind as The Teaching of Definitive Meaning on the Stages and the Perfections. As the Blessed One expounded this teaching, seventy-five thousand bodhisattvas obtained the bodhisattva’s concentration, the light of the Great Vehicle. [F.49.a]
薄伽梵回答說：「觀自在菩薩，這是關於地和波羅蜜的了義教法。你應當把它記在心裡，名為《地波羅蜜了義教》。當薄伽梵宣說這個教法時，七萬五千位菩薩獲得了菩薩的定，即大乘之光。」
This was the chapter of the bodhisattva Avalokiteśvara—the ninth chapter.
（結尾）