The Translation
[F.285.a]
1.1Homage to all buddhas and bodhisattvas.
1.1頂禮一切佛陀和菩薩。
Thus did I hear at one time. Not long after attaining full awakening, the Bhagavat was residing at the shrine of Gayāśīrṣa on Gayā Hill together with a great saṅgha of bhikṣus numbering one thousand—all of them previously ascetics with matted hair, having done what had to be done, with their task accomplished, their burdens laid down, their own purpose attained, the fetters of existence extinguished, their minds freed through perfect knowledge, and the excellence of all powers of the mind perfected, and exclusively arhats—and a great many bodhisattva great beings.
我是這樣聽聞的。在一個時候，薄伽梵證得圓滿覺悟不久，住在迦耶首羅的迦耶山神廟，與一個龐大的比丘僧伽在一起，人數達一千位。他們都曾經是留著纏繞長髮的苦行者，已經完成了應做之事，任務已成就，擔負已放下，各自的目的已達成，存在的束縛已滅除，心靈通過究竟智慧而解脫，心智的一切殊勝力量都已圓滿，全都是阿羅漢。還有許多菩薩摩訶薩。
1.2Then, alone, the Bhagavat went into isolation, settled himself inwardly, and examined the dharmadhātu, thinking, “I attained awakening. I realized gnosis. I did what had to be done. I laid down my burden. I crossed the wild forest of saṃsāra. I eliminated ignorance. I accomplished knowledge. I removed the thorn. I extinguished craving. I built the ship of Dharma. I beat the drum of Dharma. I blew the conch of Dharma. I raised the banner of Dharma. I overcame the way of saṃsāra. I described the way of Dharma. I cut off unfit paths. I demonstrated the path. I rejected barren fields. I demonstrated the fields of merit.
1.2那時，薄伽梵獨自前往隱居之處，向內安住其心，觀察法界，思惟道：「我已獲得覺悟。我已證得智慧。我已完成應做之事。我已放下重擔。我已渡過輪迴的荒野。我已消除無明。我已成就知識。我已拔除荊棘。我已熄滅渴愛。我已構建了法的船舟。我已敲響了法的鼓聲。我已吹響了法的螺號。我已豎立了法的旗幟。我已克服了輪迴之道。我已指示了法的道路。我已截斷了不適當的路徑。我已開示了正道。我已棄絕了貧瘠的田地。我已指示了功德的田地。」
1.3“Now, how did I realize awakening? [F.285.b] By what means did I realize it? Who realized it? These things ought to be examined.
1.3「現在，我是怎樣實現覺悟的？是用什麼方式實現的？是誰實現的？這些事情應該被仔細檢視。
1.4“Was it realized by the body? Or was it realized by the mind?
1.4「是由身體而覺悟呢？還是由心而覺悟呢？」
1.5“With respect to its being realized by the body, the body is inert matter, motionless—like grass, a tree, a wall, a clod of earth, and a visual aberration—mindless, derived from the four elements, arisen from the impurities of one’s parents, impermanent, and in need of constant anointing, washing, and massage; it has the properties of perishing, breaking apart, and being destroyed.
1.5「就身體而言，身體是無知覺的物質，不動的——如同草、樹、牆壁、土塊和幻象——無心識，由四界組成，源於父母的不淨，無常，需要不斷地塗抹、洗滌和按摩；它具有衰敗、破裂和被毀滅的性質。
1.6“The mind is like an illusion, dependently originated, without a basis, without characteristics, without substance, and in an open state.
1.6「心如幻象，依緣而起，無有根基，無有特徵，無有實體，處於無蓋狀態。」
1.7“Awakening is merely a name, merely a convention, without language, not analyzable, not established, without movement, without engagement, without cognition, and not to be designated. It has transcended coming and going, transcended designation, and transcended the three realms. It is unseen, unheard, undifferentiated, without foundation, unobservable, without movement, without elaboration, without engagement, and not examinable. It is immeasurable, indemonstrable, without words, without syllables, without verbal expression.
1.7「覺悟只是一個名字，只是一個約定俗成的說法，超越語言，無法分析，未曾確立，沒有運動，無所參與，無有認知，也不能被指稱。它超越了來去，超越了指稱，超越了三界。它無法被看見，無法被聽聞，無有差別，沒有基礎，無法被觀察，沒有運動，沒有詮釋，無所參與，也無法被檢驗。它是無法衡量的，無法證明的，沒有語言，沒有音節，沒有言語表達。」
1.8“Thus, who will attain full awakening? By what means will one attain full awakening? What is it to be fully awakened? All these things are mere names, merely designated, mere signs, mere conventions, conceptualized and imagined. They are not arisen, without arising, not a substance, without substance, without appropriation, indemonstrable, and without attachment.
1.8「像這樣，誰會獲得圓滿的覺悟？用什麼方式能獲得圓滿的覺悟？什麼是圓滿的覺悟？所有這些都只是名字，只是名相上的區分，只是標記，只是約定俗成的說法，是被思想概念化和想像出來的東西。它們並非生起，沒有生起，並非實體，沒有實體，沒有執著，無法示證，也沒有執取。」
1.9“In that regard, [F.286.a] nobody will attain full awakening. There is no means by which one will attain full awakening. There is nothing whatsoever to be fully awakened. There is no means whatsoever by which to be fully awakened. Because of attaining full awakening in that way, it is called attaining full awakening, as in that regard awakening is immutable, unchanging, and without characteristics.”
1.9「在這方面，沒有人會證得圓滿的覺悟。沒有任何方法能夠證得圓滿的覺悟。沒有任何東西可以被證得圓滿的覺悟。沒有任何方法可以被用來證得圓滿的覺悟。正因為以這樣的方式證得圓滿的覺悟，所以才被稱為證得圓滿的覺悟，在這方面覺悟是不可改變的、無變化的、無特徵的。」
1.10Then, the ever-youthful Mañjuśrī asked the Bhagavat, “Bhagavat, if the characteristics of awakening are such, Bhagavat, how should a son of good family or a daughter of good family advance toward awakening?”
1.10這時，常童子文殊菩薩請問薄伽梵說：「薄伽梵，若覺悟的特性是這樣的話，薄伽梵，善良家族的兒子或善良家族的女兒應該如何朝向覺悟前進呢？」
1.11“Mañjuśrī,” replied the Bhagavat, “a bodhisattva should advance toward awakening in accordance with how that awakening is.”
1.11薄伽梵回答說：「文殊菩薩，菩薩應當按照覺悟的本性而趣向覺悟。」
1.12Mañjuśrī asked, “Bhagavat, how should one seek awakening?”
1.12文殊菩薩問道：「薄伽梵，應該如何追求覺悟？」
“Mañjuśrī,” replied the Bhagavat, “awakening transcends the three realms, transcends conventions, transcends the language of syllables, and transcends words. It is without engagement—without engagement from the very beginning. Therefore, Mañjuśrī, bodhisattvas who have transcended engagement should advance toward awakening.
「文殊菩薩，」薄伽梵回答說，「覺悟超越三界，超越世俗，超越音聲的語言，超越言詞。它是無所從事——從最初就無所從事。因此，文殊菩薩，已經超越從事的菩薩應當向覺悟進行。
1.13“Mañjuśrī, engagement that is without engagement is engagement in awakening. Mañjuśrī, engagement in the absence of substance is engagement in awakening. Mañjuśrī, engagement in an open state is engagement in awakening. Mañjuśrī, engagement in the nature of the dharmadhātu is engagement in awakening. Mañjuśrī, engagement in the absence of fixation on all phenomena is engagement in awakening. [F.286.b] Mañjuśrī, engagement in the indivisible very limit of reality is engagement in awakening. Mañjuśrī, engagement in the absence of elimination and the absence of addition is engagement in awakening. Mañjuśrī, engagement in the non-different and the absence of difference is engagement in awakening. Mañjuśrī, engagement in the properly understood visual aberration, echo, space, reflection of the moon in water, and mirage is engagement in awakening.”
1.13「文殊菩薩，無所執著的執著就是對於覺悟的執著。文殊菩薩，無實質的執著就是對於覺悟的執著。文殊菩薩，無蓋的執著就是對於覺悟的執著。文殊菩薩，執著於法界的本性就是對於覺悟的執著。文殊菩薩，執著於對一切現象無所固著就是對於覺悟的執著。文殊菩薩，執著於不可分割的法界就是對於覺悟的執著。文殊菩薩，執著於不消除也不增添就是對於覺悟的執著。文殊菩薩，執著於無別異和無差別就是對於覺悟的執著。文殊菩薩，執著於恰當領悟的幻象、回音、虛空、月影在水中的倒影和海市蜃樓就是對於覺悟的執著。」
1.14Then, the god Light of the Magnificent Light Rays of the Stainless Moon asked the ever-youthful Mañjuśrī, “Mañjuśrī, what is the beginning of bodhisattvas’ conduct? What is its basis?”
1.14然後，月光明潔光鬘天子問永遠年輕的文殊菩薩說：「文殊菩薩，菩薩的修行起點是什麼？它的基礎是什麼？」
“Divine son,” replied Mañjuśrī, “the beginning of bodhisattvas’ conduct is great compassion. Its basis is sentient beings.”
「天子，」文殊菩薩回答說，「菩薩的修行始於大悲。它的基礎是眾生。」
1.15He asked, “Mañjuśrī, by what is the great compassion of bodhisattvas encompassed?”
1.15他問道：「文殊菩薩，菩薩的大悲是由什麼所包含的？」
“Divine son,” replied Mañjuśrī, “the great compassion of bodhisattvas is encompassed by immovability.”
文殊菩薩回答說：「天子啊，菩薩的大悲是由不動所包含的。」
1.16He asked, “Mañjuśrī, by what is immovability encompassed?”
1.16他問道：「文殊菩薩，不動由什麼來涵蓋呢？」
“Divine son,” replied Mañjuśrī, “the immovability of bodhisattvas is encompassed by the mind that is impartial toward all sentient beings.”
「神聖之子，」文殊菩薩答道：「菩薩的不動是由對所有眾生平等的心念所包含的。」
1.17He asked, “Mañjuśrī, by what is the mind that is impartial toward all sentient beings encompassed?”
1.17他問道：「文殊菩薩，對一切眾生平等的心是由什麼所含攝的？」
“Divine son,” replied Mañjuśrī, “the mind of bodhisattvas that is impartial toward all sentient beings is encompassed by the conduct that is non-different and without difference.”
「善子，菩薩對一切眾生平等的心，是由無差別、沒有分別的行為所包含的。」文殊菩薩回答道。
1.18He asked, “Mañjuśrī, by what is the conduct that is non-different and without difference encompassed?”
1.18他問道：「文殊菩薩，非一異、無差別的行為是由什麼所涵攝的呢？」
“Divine son,” replied Mañjuśrī, “the conduct that is non-different and without difference is encompassed by the intention and the noblest intention.” [F.287.a]
「聖子，」文殊菩薩回答說：「非差別且無差別的行為被意樂和最勝意樂所包含。」
1.19He asked, “Mañjuśrī, for the sake of what do the intention and the noblest intention arise?”
1.19他問道：「文殊菩薩，意樂和最勝意樂是為了什麼而生起的呢？」
“Divine son, the intention and the noblest intention of bodhisattvas arise for the sake of the mind of awakening.”
「聖子，菩薩的意樂和最勝意樂是為了菩提心而生起的。」
1.20He asked, “Mañjuśrī, for the sake of what does the mind of awakening arise?”
1.20他問道：「文殊菩薩，菩提心是為了什麼而生起的呢？」
“Divine son, the mind of awakening of bodhisattvas arises for the sake of the six perfections.”
「神聖的兒子，菩薩的菩提心是為了六波羅蜜而生起的。」
1.21He asked, “Mañjuśrī, for the sake of what do the six perfections arise?”
1.21他問道：「文殊菩薩，六波羅蜜是為了什麼而生起的？」
“Divine son, the six perfections of bodhisattvas arise for the sake of the two: method and wisdom.”
「聖子，菩薩的六波羅蜜是為了方便和智慧這兩者而生起的。」
1.22He asked, “Mañjuśrī, for the sake of what do method and wisdom arise?”
1.22他問道：「文殊菩薩，方便和智慧是為了什麼而生起的？」
“Divine son, the method and wisdom of bodhisattvas arise for the sake of heedfulness.”
「聖子啊，菩薩的方便和智慧是為了精進而產生的。」
1.23He asked, “Mañjuśrī, for the sake of what does heedfulness arise?”
1.23他問道：「文殊菩薩，謹慎是為了什麼而生起的呢？」
“Divine son, the heedfulness of bodhisattvas arises for the sake of the three kinds of good conduct.”
「聖子啊，菩薩的謹慎心是為了成就三種善行而生起的。」
1.24He asked, “Mañjuśrī, for the sake of what do the three kinds of good conduct arise?”
1.24他問道：「文殊菩薩，三種善行是為了什麼而生起的？」
“Divine son, the three kinds of good conduct of bodhisattvas arise for the sake of the ten virtuous courses of action.”
「聖子，菩薩的三種善業道是為了十種善業道而生起的。」
1.25He asked, “Mañjuśrī, for the sake of what do the ten virtuous courses of action arise?”
1.25他問說：「文殊菩薩，十善業道是為了什麼而生起的呢？」
“Divine son, the ten virtuous courses of action of bodhisattvas arise for the sake of restraint.”
「聖子啊，菩薩的十種善業道是為了戒律而產生的。」
1.26He asked, “Mañjuśrī, for the sake of what does restraint arise?”
1.26他問道：「文殊菩薩，戒律是為了什麼而產生的？」
“Divine son, the restraint of bodhisattvas arises for the sake of proper attention.”
「聖子啊，菩薩的戒律是為了正念而產生的。」
1.27He asked, “Mañjuśrī, for the sake of what does proper attention arise?”
1.27他問道：「文殊菩薩，正念是為了什麼而產生的？」
“Divine son, the proper attention of bodhisattvas arises for the sake of investigation.”
「聖子啊，菩薩的正念是為了觀察而產生的。」
1.28He asked, “Mañjuśrī, for the sake of what does investigation arise?”
1.28他問道：「文殊菩薩，觀察是為了什麼而生起的？」
“Divine son, the investigation of bodhisattvas arises for the sake of mindfulness.” [F.287.b]
「聖子啊，菩薩的觀察是為了正念而生起的。」
1.29He asked, “Mañjuśrī, how many kinds of the bodhisattvas’ giving rise to the mind of awakening are included among causes and included among results?”
1.29他問道：「文殊菩薩，菩薩發菩提心有多少種是既包括在因當中，又包括在果當中的呢？」
“Divine son,” replied Mañjuśrī, “these four are the kinds of the bodhisattvas’ giving rise to the mind of awakening that are included among causes and included among results. What are these four? They are the initial giving rise to the mind of awakening, that which is associated with conduct, the irreversible, and that which is separated from the goal by one birth. With respect to these, the initial giving rise to the mind of awakening should be viewed as the cause of the giving rise to the mind of awakening that is associated with conduct; that associated with conduct should be viewed as the cause of the irreversible; the irreversible should be viewed as the cause of that which is separated from the goal by one birth; the giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as the cause that is associated with the result.
文殊菩薩回答說：「天子啊，菩薩發菩提心有這四種，既包含在因之中，也包含在果之中。是哪四種呢？就是最初的發菩提心、與修行相伴隨的發菩提心、不退的發菩提心，以及一生補處的發菩提心。關於這些，最初的發菩提心應該被視為與修行相伴隨的發菩提心的因；與修行相伴隨的發菩提心應該被視為不退發菩提心的因；不退的發菩提心應該被視為一生補處發菩提心的因；一生補處的發菩提心應該被視為與果相伴隨的因。」
1.30“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like the planting of a seed. The giving rise to the mind of awakening that is associated with conduct should be viewed as like the forming of a sprout from a seed. The irreversible giving rise to the mind of awakening should be viewed as like the arising of a stem, leaves, flowers, and fruits. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like the ripening of fruits.
1.30「此外，聖子，初發菩提心應當被看作如同種子的播種。與修行相連的發菩提心應當被看作如同種子萌發新芽。不退的發菩提心應當被看作如同莖、葉、花、果的生長。一生補處的發菩提心應當被看作如同果實的成熟。
1.31“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like a chariot maker’s knowledge of how to gather wood. The giving rise to the mind of awakening that is associated with conduct should be viewed as like knowing how to construct the parts of a chariot. The irreversible giving rise to the mind of awakening should be viewed as like knowing how to put together the parts of a chariot. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like knowing how to load packs onto a chariot.
1.31「此外，神聖之子，初發菩提心應被視為如同車匠知道如何收集木材。與修行相應的發菩提心應被視為如同知道如何製作馬車的各個部件。不退的發菩提心應被視為如同知道如何組裝馬車的各個部件。一生補處的發菩提心應被視為如同知道如何將貨物裝載到馬車上。」
1.32“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like the forming of the new moon’s orb. The giving rise to the mind of awakening that is associated with conduct should be viewed as like the appearance of the moon’s orb on the nights of the fifth, sixth, and seventh days. [F.288.a] The irreversible giving rise to the mind of awakening should be viewed as like the appearance of the moon’s orb on the night of the tenth day. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like the appearance of the moon’s orb on the night of the fourteenth day. The gnosis of the tathāgata should be viewed as like the appearance of the moon’s orb on the night of the fifteenth day.
1.32「再者，聖子，初發菩提心應當視為如新月圓盤的形成。與修行相關聯的菩提心應當視為如第五、六、七夜月圓盤的出現。不退的菩提心應當視為如第十夜月圓盤的出現。一生補處的菩提心應當視為如第十四夜月圓盤的出現。如來的智慧應當視為如第十五夜月圓盤的出現。
1.33“Furthermore, divine son, the initial giving rise to the mind of awakening surpasses the śrāvaka’s level. The second giving rise to the mind of awakening surpasses the pratyekabuddha’s level. The third giving rise to the mind of awakening surpasses the uncertain level. The fourth giving rise to the mind of awakening dwells in the domain of certainty.
1.33「而且，天子啊，最初的發菩提心超越了聲聞的境界。第二個發菩提心超越了辟支佛的境界。第三個發菩提心超越了不確定的境界。第四個發菩提心安住在確定的領域中。」
1.34“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like learning the alphabet. The giving rise to the mind of awakening that is associated with conduct should be viewed as like knowing how to distinguish the declensions. The irreversible giving rise to the mind of awakening should be viewed as like knowing reckoning, calculation, and arithmetic. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like mastering the treatises.
1.34「再者，神聖之子，最初的發菩提心應該被視為如同學習字母。與修行相關聯的發菩提心應該被視為如同懂得分辨格變。不退的發菩提心應該被視為如同懂得計算、推算和算術。一生補處的發菩提心應該被視為如同精通論述。
1.35“Furthermore, divine son, the initial giving rise to the mind of awakening is related to the cause. The second giving rise to the mind of awakening is associated with gnosis. The third giving rise to the mind of awakening is associated with abandonment. The fourth giving rise to the mind of awakening is associated with the result.
1.35「而且，神聖之子，最初的發菩提心與因相關。第二種發菩提心與智慧相關聯。第三種發菩提心與捨棄相關聯。第四種發菩提心與果相關聯。」
1.36“Furthermore, divine son, the initial giving rise to the mind of awakening is encompassed by the cause. The second giving rise to the mind of awakening is encompassed by gnosis. The third giving rise to the mind of awakening is encompassed by abandonment. The fourth giving rise to the mind of awakening is encompassed by the result.
1.36「而且，天子啊，最初發菩提心被因所涵蓋。第二發菩提心被智慧所涵蓋。第三發菩提心被捨離所涵蓋。第四發菩提心被果所涵蓋。」
1.37“Furthermore, divine son, the initial giving rise to the mind of awakening arises from the cause. [F.288.b] The second giving rise to the mind of awakening arises from gnosis. The third giving rise to the mind of awakening arises from abandonment. The fourth giving rise to the mind of awakening arises from the result.
1.37「而且，天子啊，最初的發菩提心產生於因。第二種發菩提心產生於智慧。第三種發菩提心產生於捨棄。第四種發菩提心產生於果。」
1.38“Furthermore, divine son, the initial giving rise to the mind of awakening is a part of the classification of cause. The second giving rise to the mind of awakening is a part of the classification of gnosis. The third giving rise to the mind of awakening is a part of the classification of abandonment. The fourth giving rise to the mind of awakening is a part of the classification of result.
1.38「而且，天子啊，最初的發菩提心是因的分類的一部分。第二個發菩提心是智慧的分類的一部分。第三個發菩提心是捨離的分類的一部分。第四個發菩提心是結果的分類的一部分。」
1.39“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like the gathering of medicines. The second giving rise to the mind of awakening should be viewed as being like skill in the classification of medicines. The third giving rise to the mind of awakening should be viewed as being like skill in concocting medicines. The fourth giving rise to the mind of awakening should be viewed as being like skill in treating patients.
1.39「而且，天子，初發菩提心應該看作如同聚集藥物。第二發菩提心應該看作如同對藥物的分類有技能。第三發菩提心應該看作如同製配藥物有技能。第四發菩提心應該看作如同治療患者有技能。」
1.40“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like birth into the lineage of a king of Dharma. The second giving rise to the mind of awakening should be viewed as being like undertaking the training in the lineage of a king of Dharma. The third giving rise to the mind of awakening should be viewed as being like having completed the training in the lineage of a king of Dharma. The fourth giving rise to the mind of awakening should be viewed as being like having mastered the training in the lineage of a king of Dharma.”
1.40「此外，聖子啊，初發菩提心應該被視為如同出生於法王的血脈中。第二發菩提心應該被視為如同在法王的血脈中進行修學。第三發菩提心應該被視為如同在法王的血脈中圓滿完成修學。第四發菩提心應該被視為如同在法王的血脈中已經掌握修學。」
1.41Then, the god Light of the Light Rays of the Light of Certainty asked the ever-youthful Mañjuśrī, “Mañjuśrī, what, in brief, are the paths of bodhisattvas, the paths in possession of which bodhisattvas will quickly and fully awaken to unsurpassed, perfect, complete awakening?”
1.41那時，確定之光光線之光的天人問常青的文殊菩薩說：「文殊菩薩，菩薩的道路，簡要來說，是什麼？菩薩具備了什麼樣的道路，才能夠迅速圓滿地覺悟到無上正等覺？」
1.42“Divine son,” replied Mañjuśrī, “the paths of the bodhisattvas, in brief, are two; possessed of these two paths, bodhisattvas will quickly and fully awaken to unsurpassed, perfect, complete awakening. [F.289.a] What are the two? They are method and wisdom.
1.42文殊菩薩回答說：「天人啊，菩薩的道路，簡括地說，有兩種；具備這兩種道路，菩薩才能迅速圓滿地覺悟無上正等覺。那兩種是什麼呢？它們就是方便和智慧。
1.43“Regarding these, method is the knowledge of gathering, while wisdom is the knowledge of discernment. Method views sentient beings, while wisdom does not view any phenomena. Method is the knowledge of connection to phenomena, while wisdom is the knowledge of separation. Method is the knowledge that observes causes, while wisdom proceeds to exhaust causes. Method is the knowledge of different phenomena, while wisdom is the knowledge of the undifferentiated dharmadhātu. Method is the knowledge of the ornaments of buddha lands, while wisdom is the knowledge that the equality of buddha lands is undifferentiated. Method is the knowledge that engages the faculties and conduct of sentient beings, while wisdom is the knowledge that sentient beings cannot be observed. Method is the knowledge that obtains the ornaments of awakening, while wisdom is the knowledge of the complete awakening of all the buddhas’ qualities.
1.43「在這方面，方便是聚集的智慧，智慧是辨別的智慧。方便觀照眾生，智慧不觀照任何現象。方便是與現象相連結的智慧，智慧是分離的智慧。方便是觀察因的智慧，智慧則趨向窮盡因。方便是各種現象的智慧，智慧是無差別法界的智慧。方便是佛土莊嚴的智慧，智慧是佛土平等無差別的智慧。方便是契合眾生的根機與行為的智慧，智慧是眾生無法被觀照的智慧。方便是獲得覺悟莊嚴的智慧，智慧是諸佛所有功德的圓滿覺悟的智慧。」
1.44“Divine son, furthermore, the paths, in brief, are two. What are the two? The path of accumulation and the path of discernment. Regarding these, the path of accumulation is the five perfections, while the path of discernment is the perfection of wisdom.
1.44「聖子，再者，這些道路簡而言之有兩種。這兩種是什麼呢？資糧道和見道。關於這些，資糧道就是五度，而見道就是般若波羅蜜。」
1.45“Furthermore, the paths, in brief, are two. What are the two? The path with attachment and the path without attachment. Regarding these, the path with attachment is the five perfections, while the path without attachment is the perfection of wisdom.
1.45「而且，道路簡而言之有兩種。是哪兩種呢？有貪著的道和無貪著的道。在這方面，有貪著的道是五度，而無貪著的道是般若波羅蜜。
1.46“Furthermore, the paths, in brief, are two. What are the two? The contaminated path and the uncontaminated path. Regarding these, the contaminated path is the five perfections, while the uncontaminated path is the perfection of wisdom.
1.46「此外，路徑簡要而言有兩種。這兩種是什麼？污染的路徑和不污染的路徑。關於這些，污染的路徑是五度，而不污染的路徑是般若波羅蜜。」
1.47“Furthermore, the paths, in brief, are two. [F.289.b] What are the two? The limited path and the unlimited path. Regarding these, the limited path is a ground for signs, while the unlimited path is a ground that is without signs.
1.47「而且，道，簡略來說，有兩種。什麼是這兩種？有限的道和無限的道。關於這些，有限的道是標記的地基，而無限的道是沒有標記的地基。」
1.48“Furthermore, the paths, in brief, are two. What are the two? The path of knowledge and the path of abandonment. Regarding these, the path of knowledge ranges from the first level to the seventh level, while the path of abandonment ranges from the eighth level to the tenth level.”
1.48「此外，道路簡要而言有兩種。是哪兩種？知識之道和捨棄之道。關於這些，知識之道從第一地到第七地，而捨棄之道從第八地到第十地。」
1.49Then, the bodhisattva great being Hero Cultivating Gnosis asked the ever-youthful Mañjuśrī, “Mañjuśrī, how are bodhisattva great beings distinguished in terms of object? How are they distinguished in terms of gnosis?”
1.49然後，菩薩摩訶薩勇慧菩薩問永遠年輕的文殊菩薩說：「文殊菩薩，菩薩摩訶薩在對境方面如何區分？在智慧方面又如何區分？」
“Son of good family,” replied Mañjuśrī, “the object is dissociated, but the gnosis is associated.”
「善男子，對境是離的，智慧是相應的。」文殊菩薩回答道。
1.50He asked, “Mañjuśrī, why is the object dissociated but the gnosis associated?”
1.50他問道：「文殊菩薩，為什麼所緣是離散的，而智慧是相應的呢？」
“Son of good family,” replied Mañjuśrī, “the object is unconditioned, and hence it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Why is that? The object has the characteristic of being immutable, and hence it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Because the object lacks any establishment from the beginning, it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Because of the absence of elimination and the absence of addition, the object should be understood as neither associated with nor dissociated from any phenomena whatsoever.
文殊菩薩回答說：「善男子，所緣是無為的，因此應當理解為既不與任何現象相關聯，也不與任何現象相分離。為什麼呢？所緣具有不變的特性，因此應當理解為既不與任何現象相關聯，也不與任何現象相分離。因為所緣從來沒有被建立過，因此應當理解為既不與任何現象相關聯，也不與任何現象相分離。因為沒有消除，也沒有增加，所緣應當理解為既不與任何現象相關聯，也不與任何現象相分離。
1.51“What is called gnosis is a path. The path is associated with mind rather than dissociated from it. Son of good family, therefore, gnosis is said to be associated; it is not dissociated.
1.51「所謂智慧就是道路。道路與心識相關聯，而非不相關聯。善男子，因此智慧被稱為相關聯的；它不是不相關聯的。」
1.52“Gnosis is associated with abandonment, rather than dissociated from it. Therefore, son of good family, gnosis is said to be associated; it is not dissociated.
1.52「智慧與捨棄相聯繫，而不是不相聯繫。因此，善男子，智慧被說為相聯繫的；它不是不相聯繫的。」
1.53“What is called gnosis is skilled in the aggregates, [F.290.a] skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in analyzing what is possible and what is not possible. Therefore, son of good family, gnosis is said to be associated; it is not dissociated.
1.53「智慧被稱為善於蘊，善於界，善於處，善於緣起，善於分析什麼是可能和什麼是不可能。因此，善男子，智慧被說為是相應的；它不是不相應的。」
1.54“Furthermore, son of good family, the knowledges of bodhisattva great beings are of ten types. What are the ten types? They are as follows: the knowledge of causes, the knowledge of results, the knowledge of aims, the knowledge of method, the knowledge of wisdom, the knowledge of gathering, the knowledge of the perfections, the knowledge of great compassion, the knowledge of bringing sentient beings to maturity, and the knowledge of not being fixated on any phenomena. Son of good family, these ten are the knowledges of bodhisattva great beings.
1.54「而且，善男子，菩薩摩訶薩的智慧有十種。那十種呢？它們如下：因的智慧、果的智慧、目的的智慧、方便的智慧、智慧的智慧、聚集的智慧、完善的智慧、大悲的智慧、使眾生成熟的智慧，和對任何現象都不執著的智慧。善男子，這十種就是菩薩摩訶薩的智慧。」
1.55“Furthermore, son of good family, the endeavors of bodhisattva great beings are of ten types. What are the ten? They are as follows: the endeavor of body for the sake of purifying the physical actions of all sentient beings, the endeavor of speech for the sake of purifying the verbal actions of all sentient beings, the endeavor of mind for the sake of purifying the mental actions of all sentient beings, the internal endeavor for the sake of eliminating fixation on all sentient beings, the external endeavor for the sake of acting equally toward all sentient beings, the endeavor of gnosis for the sake of perfecting the gnosis of buddhas, the endeavor of lands for the sake of fully displaying the array of excellent qualities of all buddha lands, the endeavor of bringing sentient beings to maturity for the sake of developing proficiency in medicines for the illnesses of the afflictions, the endeavor of suchness for the sake of perfecting the domain of certainty, and the endeavor of perfecting the gnosis of the unconditioned for the sake of eliminating the mind’s fixation on all three realms. [F.290.b] Son of good family, these ten are the endeavors of bodhisattva great beings.
1.55「而且，善男子，菩薩摩訶薩有十種精進。哪十種呢？它們如下：身體的精進，為了淨化一切眾生的身體行為；語言的精進，為了淨化一切眾生的語言行為；心意的精進，為了淨化一切眾生的心理行為；內在的精進，為了消除對一切眾生的執著；外在的精進，為了平等地對待一切眾生；智慧的精進，為了完滿佛陀的智慧；佛土的精進，為了充分展示一切佛土的殊勝功德；攝受眾生的精進，為了培養醫治煩惱疾病的藥物的熟練；如性的精進，為了完滿確定境界；以及無為智慧的精進，為了消除心意對三界的執著。善男子，這十種就是菩薩摩訶薩的精進。」
1.56“Furthermore, son of good family, the applications of bodhisattva great beings are of ten types. What are the ten? They are as follows: the application of the perfections, the application of the means for gathering disciples, the application of wisdom, the application of method, the application of great compassion, the application of seeking the accumulations of merit, the application of seeking the accumulations of gnosis, the application of purifying intentions, the application of analyzing the truths, and the application of the absence of fixation on everything attractive or unattractive. Son of good family, these ten are the applications of bodhisattva great beings.
1.56「此外，善男子，菩薩摩訶薩的運用有十種。哪十種呢？如下所述：圓滿度的運用、攝事的運用、智慧的運用、方便的運用、大悲的運用、尋求功德積累的運用、尋求智慧積累的運用、淨化意願的運用、分析真諦的運用，以及對所有可愛或不可愛事物不執著的運用。善男子，這十種就是菩薩摩訶薩的運用。」
1.57“Furthermore, son of good family, bodhisattva great beings’ investigations into the inexhaustible are of ten types. What are the ten? They are as follows: the investigation into inexhaustible bodies, the investigation into inexhaustible things, the investigation into inexhaustible phenomena, the investigation into inexhaustible craving, the investigation into inexhaustible views, the investigation into inexhaustible accumulations, the investigation into inexhaustible appropriation, the investigation into the inexhaustible absence of fixation, the investigation into inexhaustible conjunctions, and the investigation into the inexhaustible knowledge of the seat of awakening. Son of good family, these ten are bodhisattva great beings’ investigations into the inexhaustible subjects.
1.57「再者，善男子，菩薩摩訶薩對無盡之處的觀察有十種。什麼是十種呢？如下所述：對無盡身體的觀察、對無盡事物的觀察、對無盡現象的觀察、對無盡渴愛的觀察、對無盡見解的觀察、對無盡積聚的觀察、對無盡執著的觀察、對無盡無執著的觀察、對無盡相應的觀察，以及對菩提座的無盡智慧的觀察。善男子，這十種就是菩薩摩訶薩對無盡之處的觀察。」
1.58“Furthermore, son of good family, these ten are the ten matters that relate to the discipline of bodhisattva great beings. What are the ten? They are as follows: disciplining the mind of miserliness by pouring down a rain of charity, disciplining the mind of corrupt ethical conduct by purifying the three types of actions, disciplining the mind of anger by cultivating love, [F.291.a] disciplining the mind of laziness by not tiring in the pursuit of the qualities of the buddhas, disciplining the mind of nonvirtue with the concentrations, liberations, and emanations, disciplining the mind of ignorance by accumulating the collection of skills in reaching a definite conclusion by means of the perfection of wisdom, disciplining the afflictions by generating the accumulations of the paths, disciplining by way of accumulating the collection of truth by generating unerring paths, disciplining the mind by mastery over the timely and untimely, and disciplining the self by realizing the dharma of the absence of self. Son of good family, these ten are the matters that relate to the discipline of bodhisattva great beings.
1.58「而且，善逝之子，這十項是與菩薩摩訶薩的持戒相關的十個事項。這十項是什麼呢？它們如下：通過施捨之雨調伏悭吝之心，通過淨化三種行為調伏破戒之心，通過培養慈來調伏瞋怒之心，通過不懈於追求諸佛的功德來調伏懶惰之心，通過禪定、解脫和化身來調伏非德行之心，通過積累通過般若波羅蜜達到確定結論的善巧集合來調伏無明之心，通過生起道的積累來調伏煩惱，通過生起無謬的道來積累真理的集合而進行調伏，通過掌握時宜和不時宜來調伏心識，以及通過證悟無我之法來調伏自我。善逝之子，這十項是與菩薩摩訶薩的持戒相關的事項。」
1.59“Furthermore, son of good family, these ten are the disciplined states of bodhisattva great beings. What are the ten? They are as follows: the disciplined state of the body through abandoning the three types of nonvirtuous physical action, the disciplined state of speech through abandoning the four types of verbal action, the disciplined state of mind through abandoning the three types of mental misconduct, the internal disciplined state by way of the absence of fixation on one’s body, the disciplined state in regard to external objects by way of the absence of fixation on all phenomena, the disciplined state without fixation on the accumulations of gnosis effected by way of the absence of fixation on paths, the disciplined state in regard to self-aggrandizement by way of investigating the nature of the āryas’ levels, the disciplined state in regard to purifying a pure future by way of remaining in the perfection of wisdom, the highly disciplined state in regard to conventions by way of not deceiving any sentient being, and the disciplined state of disregarding body and mind by way of the great compassion that brings all sentient beings to maturity. [F.291.b] Son of good family, these ten are the disciplined states of bodhisattva great beings.
1.59「此外，善男子，這十種是菩薩摩訶薩的調伏狀態。那十種是什麼呢？如下所述：透過捨棄三種身體非德行而得到的身體調伏狀態，透過捨棄四種言語行為而得到的言語調伏狀態，透過捨棄三種心念不當而得到的心念調伏狀態，透過不執著於自身而得到的內在調伏狀態，透過不執著於一切現象而得到的關於外在對象的調伏狀態，透過不執著於道路而得到的不執著於智慧積累所形成的調伏狀態，透過觀察聖者層級的本質而得到的關於自我誇大的調伏狀態，透過安住於般若波羅蜜而淨化純淨未來而得到的調伏狀態，透過不欺騙任何有情眾生而得到的關於世俗的高度調伏狀態，以及透過將所有有情眾生引向成熟的大悲而得到的捨棄身心的調伏狀態。善男子，這十種是菩薩摩訶薩的調伏狀態。」
1.60“Furthermore, son of good family, awakening belongs to bodhisattva great beings who make practice essential; it does not belong to those who make wrong practice essential. With respect to that, making practice essential is acting in accordance with what one has said. Making wrong practice essential is only a matter of words. With respect to that, making practice essential is manifold; making wrong practice essential is not manifold.
1.60「而且，善男子，覺悟屬於把實踐視為根本的菩薩摩訶薩，不屬於把錯誤的實踐視為根本的人。在這方面，把實踐視為根本是指言行一致。把錯誤的實踐視為根本只是言語上的事。在這方面，把實踐視為根本是多樣化的，把錯誤的實踐視為根本則不是多樣化的。」
1.61“Furthermore, son of good family, these two are the practices of bodhisattva great beings. What are the two? They are the practice of the path and the practice of abandonment. Son of good family, these two are the practices of bodhisattva great beings.
1.61「而且，善男子，這兩種是菩薩摩訶薩的修行。是哪兩種呢？它們是修行之道和放棄的修行。善男子，這兩種就是菩薩摩訶薩的修行。」
1.62“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice of subduing oneself and the practice of bringing sentient beings to maturity. Son of good family, these two are the practices of bodhisattva great beings.
1.62「而且，善男子，菩薩摩訶薩有兩種修持。是哪兩種呢？就是調伏自己的修持和令眾生成熟的修持。善男子，這兩種就是菩薩摩訶薩的修持。」
1.63“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice through knowledge that is coupled with effort and the practice through spontaneous gnosis. Son of good family, these two are the practices of bodhisattva great beings.
1.63「而且，善男子，菩薩摩訶薩有二種修行。哪二種呢？即透過與精進相伴隨的知識而進行的修行，以及透過自然智慧而進行的修行。善男子，這二種就是菩薩摩訶薩的修行。」
1.64“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice in skill at establishing the levels and the practice in skill at the undifferentiated level. Son of good family, these two are the practices of bodhisattva great beings. [F.292.a]
1.64「而且，善男子，菩薩摩訶薩有兩種修行。那兩種呢？一是在建立各個地位方面的善巧修行，二是在無分別地位方面的善巧修行。善男子，這兩種就是菩薩摩訶薩的修行。」
1.65“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice that abandons the flaws related to the levels and the practice that completes the skill in advancing from one level to another. Son of good family, these two are the practices of bodhisattva great beings.
1.65「而且，善男子，菩薩摩訶薩有兩種修持。是哪兩種呢？就是放棄與各個層級相關缺陷的修持和圓滿從一個層級進進到另一個層級的技巧的修持。善男子，這兩種就是菩薩摩訶薩的修持。」
1.66“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice of the teachings on the levels of śrāvakas and pratyekabuddhas and the practice that is skilled in being irreversible from the awakening of a buddha. Son of good family, these two are the practices of bodhisattva great beings.
1.66「而且，善男子，菩薩摩訶薩有兩種修行。是哪兩種呢？一是聲聞和辟支佛的階位教法修行，二是善於從佛陀覺悟中不退的修行。善男子，這就是菩薩摩訶薩的兩種修行。」
1.67“Son of good family, the practices of bodhisattva great beings are those that are like this. Bodhisattva great beings should make effort in them. Son of good family, unsurpassed, perfect, complete awakening is not difficult to attain for bodhisattva great beings who practice in these ways.”
1.67「善男子，菩薩摩訶薩的修行就是這樣的。菩薩摩訶薩應當在這些修行中努力精進。善男子，對於按照這些方式修行的菩薩摩訶薩來說，無上正等覺並不難以證得。」
1.68Then, the Bhagavat said to the ever-youthful Mañjuśrī, “Mañjuśrī, you have spoken these words well. Well done! Well done!” After the Bhagavat had said so, the ever-youthful Mañjuśrī and the world with its gods, humans, asuras, and gandharvas rejoiced, and they praised what was spoken by the Bhagavat.
1.68那時，薄伽梵對常童子文殊菩薩說：「文殊菩薩，你說的話很好。說得好！說得好！」薄伽梵說完這些話後，常童子文殊菩薩和世間的天人、人類、阿修羅和乾闥婆都感到歡喜，讚歎薄伽梵所說的話。
1.69This completes the noble Mahāyāna sūtra “ Gayāśīrṣa Hill .”
1.69（結尾）